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Sérguiev Posad (Rusia) - Sergiyev Posad (Russia) - Се́ргиев Поса́д (Россия)
Sérguiev Posad (en ruso: Се́ргиев Поса́д), entre 1930 y 1991 llamada Zagorsk, es una ciudad rusa, al nordeste de Moscú. Contaba con 109.252 habitantes en el censo de 2008. Posee un importante conjunto monumental, el monasterio de la Trinidad y de San Sergio (siglos XV-XVIII), declarado Patrimonio de la Humanidad por la UNESCO.
es.wikipedia.org/wiki/Sérguiev_Posad
es.wikipedia.org/wiki/Anillo_de_Oro_de_Rusia
Sergiyev Posad (Russian: Се́ргиев Поса́д) is a city and the administrative center of Sergiyevo-Posadsky District in Moscow Oblast, Russia. Population: 111,179 (2010 Census); 113,581 (2002 Census); 114,696 (1989 Census).
It was previously known as Sergiyev Posad (until 1919), Sergiyev (until 1930), Zagorsk (until 1991).
Sergiyev Posad grew in the 15th century around one of the greatest of Russian monasteries, the Trinity Lavra established by St. Sergius of Radonezh, still (as of 2015) one of the largest monasteries in Russia. Town status was granted to Sergiyev Posad in 1742. The town's name, alluding to St. Sergius, has strong religious connotations. Soviet authorities changed it first to just Sergiyev in 1919, and then to Zagorsk in 1930, in memory of the revolutionary Vladimir Mikhailovich Zagorsky
The original name was restored in 1991.
Within the framework of administrative divisions, Sergiyev Posad serves as the administrative center of Sergiyevo-Posadsky District. As an administrative division, it is, together with twenty-six rural localities, incorporated within Sergiyevo-Posadsky District as the City of Sergiyev Posad. As a municipal division, the City of Sergiyev Posad is incorporated within Sergiyevo-Posadsky Municipal District as Sergiyev Posad Urban Settlement.
Tourism associated with the Golden Ring plays a role in the regional economy. There is also an important toy factory.
The Moscow–Yaroslavl railway and highway pass through the town. Sergiyev Posad Bus Terminal is located in the city.
en.wikipedia.org/wiki/Sergiyev_Posad
en.wikipedia.org/wiki/Golden_Ring_of_Russia
El monasterio de la Trinidad y San Sergio (en ruso Тро́ице-Се́ргиева Ла́вра; o Tróitse-Sérguieva Lavra) en la ciudad de Sérguiev Posad (antiguo Zagorsk) es un importante monasterio ruso y centro espiritual de la iglesia ortodoxa rusa. Sérguiev Posad se encuentra a unos 70 kilómetros al noreste de Moscú en la carretera que va a Yaroslavl. Actualmente alberga a unos 300 monjes. Según la Unesco, que lo declaró Patrimonio de la Humanidad en 1993, se trata de «un buen ejemplo de monasterio ortodoxo en funcionamiento, con rasgos militares típicos de los siglos XV al XVIII, período durante el que se desarrolló.»
La iglesia principal de la Laura (monasterio), la catedral de la Asunción, recuerda la homónima catedral del Kremlin y alberga las tumbas de los Godunov.
Siendo monje de la Laura, Andréi Rubliov pintó, para el iconostasio de la catedral, su más célebre icono La Trinidad que actualmente se expone en la Galería Tretiakov de Moscú.
es.wikipedia.org/wiki/Laura_de_la_Trinidad_y_San_Sergio
The Trinity Lavra of St. Sergius (Russian: Тро́ице-Се́ргиева Ла́вра) is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.
The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples.
In 1355, Sergius introduced a charter which required the construction of auxiliary buildings, such as refectory, kitchen, and bakery. This charter was a model for Sergius' numerous followers who founded more than 400 cloisters all over Russia, including the celebrated Solovetsky, Kirillov, and Simonov monasteries.
St. Sergius supported Dmitri Donskoi in his struggle against the Tatars and sent two of his monks, Peresvet and Oslyabya, to participate in the Battle of Kulikovo (1380). At the outbreak of the battle, Peresvet died in a single combat against a Tatar bogatyr. The monastery was devastated by fire, when a Tatar unit raided the area in 1408.
St. Sergius was declared patron saint of the Russian state in 1422. The same year the first stone cathedral was built by a team of Serbian monks who had found refuge in the monastery after the Battle of Kosovo. The relics of St. Sergius still may be seen in this cathedral, dedicated to the Holy Trinity. The greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Traditionally, Muscovite royals were baptized in this cathedral and held thanksgiving services here.
In 1476, Ivan III invited several Pskovian masters to build the church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower. The interior contains the earliest specimens of the use of glazed tiles for decoration. In the early 16th century, Vasily III added the Nikon annex and the Serapion tent, where several of Sergius' disciples were interred.
It took 26 years to construct the six-pillared Assumption Cathedral, which was commissioned by Ivan the Terrible in 1559. The cathedral is much larger than its model and namesake in the Moscow Kremlin. The magnificent iconostasis of the 16th–18th centuries features Simon Ushakov's masterpiece, the icon of Last Supper. Interior walls were painted with violet and blue frescoes by a team of Yaroslavl masters in 1684. The vault contains burials of Boris Godunov, his family and several 20th-century patriarchs.
As the monastery grew into one of the wealthiest landowners in Russia, the woods where it had stood were cleared and a village (or posad) sprang up near the monastery walls. It gradually developed into the modern town of Sergiyev Posad. The cloister itself was a notable centre of chronicle-writing and icon painting. Just opposite the monastery walls St. Paraskeva's Convent was established, among whose buildings St. Paraskeva's Church (1547), Introduction Church (1547), and a 17th-century chapel over St. Paraskeva's well are still visible.
In 1550s, a wooden palisade surrounding the cloister was replaced with 1.5 km-long stone walls, featuring twelve towers, which helped the monastery to withstand a celebrated 16-month Polish-Lithuanian siege in 1608–1610. A shell-hole in the cathedral gates is preserved as a reminder of Wladyslaw IV's abortive siege in 1618.
By the end of the 17th century, when young Peter I twice found refuge within the monastery from his enemies, numerous buildings had been added. These include a small baroque palace of the patriarchs, noted for its luxurious interiors, and a royal palace, with its facades painted in checkerboard design. The refectory of St. Sergius, covering 510 square meters and also painted in dazzling checkerboard design, used to be the largest hall in Russia. The five-domed Church of John the Baptist's Nativity (1693–1699) was commissioned by the Stroganovs and built over one of the gates. Other 17th-century structures include the monks' cells, a hospital topped with a tented church, and a chapel built over a holy well discovered in 1644.
In 1744, Empress Elizabeth conferred on the cloister the dignity of a Lavra. The metropolitan of Moscow was henceforth also the Archimandrite of the Lavra. Elizabeth particularly favoured the Trinity and annually proceeded afoot from Moscow to the cloister. Her secret spouse Alexey Razumovsky accompanied her on such journeys and commissioned a baroque church to the Virgin of Smolensk, the last major shrine to be erected in the Lavra. Another pledge of Elizabeth's affection for the monastery is a white-and-blue baroque belltower, which, at 88 meters, was one of the tallest structures built in Russia up to that date. Its architects were Ivan Michurin and Dmitry Ukhtomsky.
Throughout the 19th century, the Lavra maintained its status as the richest Russian monastery. A seminary founded in 1742 was replaced by an ecclesiastical academy in 1814. The monastery boasted a supreme collection of manuscripts and books. Medieval collections of the Lavra sacristy attracted thousands of visitors. In Sergiyev Posad, the monastery maintained several sketes, one of which is a place of burial for the conservative philosophers Konstantin Leontiev and Vasily Rozanov.
After the Russian Revolution of 1917, the Soviet government closed the lavra in 1920. Its buildings were assigned to different civic institutions or declared museums. In 1930, monastery bells, including the Tsar-Bell of 65 tons, were destroyed. Pavel Florensky and his followers prevented the authorities from stealing and selling the sacristy collection but overall many valuables were lost or transferred to other collections.
In 1945, following Joseph Stalin's temporary tolerance of the church during World War II, the Lavra was returned to the Russian Orthodox Church. On April 16, 1946 divine service was renewed at the Assumption Cathedral. The lavra continued as the seat of the Moscow Patriarchate until 1983, when the patriarch was allowed to settle at the Danilov Monastery in Moscow. After that, the monastery continued as a prime centre of religious education. Important restoration works were conducted in the 1960s and 1970s. In 1993, the Trinity Lavra was inscribed on the UN World Heritage List.
The Lavra has a number of representative churches (podvorie or metochia) in its vicinity and throughout Russia. The Lavra's hieromonks have manned a number of sketes at remote locations (such as the Anzer Island in the Solovki Archipelago in the White Sea), as well as the Trinity Church on the King George Island in the Antarctic.
en.wikipedia.org/wiki/Palace_of_Westminster
The Palace of Westminster, also known as the Houses of Parliament, is the seat of the two houses of the Parliament of the United Kingdom—the House of Lords and the House of Commons. The Palace lies on the north bank of the River Thames[note 1] in the London borough of the City of Westminster, close to the government buildings of Whitehall.
The palace contains around 1,100 rooms, 100 staircases and 5 kilometres (3 mi) of corridors. Although the building mainly dates from the 19th century, remaining elements of the original historic buildings include Westminster Hall, used today for major public ceremonial events such as lyings in state, and the Jewel Tower.
Control of the Palace of Westminster and its precincts was for centuries exercised by the Queen's representative, the Lord Great Chamberlain. By agreement with the Crown, control passed to the two Houses in 1965. Certain ceremonial rooms continue to be controlled by the Lord Great Chamberlain.
After a fire in 1834, the present Houses of Parliament were built over the next 30 years. They were the work of the architect Sir Charles Barry (1795–1860) and his assistant Augustus Welby Pugin (1812–52). The design incorporated Westminster Hall and the remains of St Stephen's Chapel.
The Old Palace
The Palace of Westminster site was strategically important during the Middle Ages, as it was located on the banks of the River Thames. Buildings have occupied the site since at least Saxon times.[citation needed] Known in medieval times as Thorney Island, the site may have been first-used for a royal residence by Canute the Great (reigned 1016–35). St Edward the Confessor, the penultimate Saxon monarch of England, built a royal palace on Thorney Island just west of the City of London at about the same time as he built Westminster Abbey (1045–50). Thorney Island and the surrounding area soon became known as Westminster (a contraction of the words West Minster). After the Norman Conquest in 1066, King William I established himself at the Tower of London, but later moved to Westminster.[citation needed] Neither the buildings used by the Saxons nor those used by William I survive. The oldest existing part of the Palace (Westminster Hall) dates from the reign of William I's successor, King William II.
The Palace of Westminster was the monarch's principal residence in the late Medieval period. The predecessor of Parliament, the Curia Regis (Royal Council), met in Westminster Hall (although it followed the King when he moved to other palaces). The Model Parliament, the first official Parliament of England, met in the Palace in 1295;[1] almost all subsequent Parliaments have met there.
The Jewel Tower was built approximately in 1365 to house the treasures of King Edward III.[2]
Westminster remained the monarch's chief London residence until a fire destroyed part of the complex in 1512.[citation needed] In 1530, King Henry VIII acquired York Palace from Thomas Cardinal Wolsey,[3] a powerful minister who had lost the King's favour. Renaming it the Palace of Whitehall, Henry used it as his principal residence. Although Westminster officially remained a royal palace, it was used by the two Houses of Parliament and as a law court.
Because it was originally a royal residence, the Palace included no purpose-built chambers for the two Houses. Important state ceremonies were held in the Painted Chamber. The House of Lords originally met in the Queen's Chamber, a modest Medieval hall at the south end of the complex. In later years the Upper House met in the larger White Chamber, which had formerly housed the Court of Requests; the expansion of the Peerage by King George III during the 18th century necessitated the move as the original chamber could not accommodate the increased number of peers.
The House of Commons, which did not have a chamber of its own, sometimes held its debates in the Chapter House of Westminster Abbey. The Commons acquired a permanent home at the Palace in the form of St Stephen's Chapel during the reign of Edward VI. The Chantries Act 1547 (passed as a part of the Protestant Reformation) dissolved the religious order of the Canons of St Stephen's,[citation needed] among other institutions; thus, the building became available for the Commons' use. Alterations were made to St Stephen's Chapel for the convenience of the Lower House. Sir Christopher Wren was commissioned to carry out major work on the chapel in the late 17th century. During these works the chapel's clerestory was removed and its Gothic interiors concealed behind oak panelling. More seating was added over the years to accommodate the new MPs created by the Acts of Union with Scotland (1707) and Ireland (1800), including an upper-level gallery.
The palace complex was substantially remodelled by Sir John Soane during the early 19th century. The medieval House of Lords chamber, which had been the target of the failed Gunpowder Plot of 1605, was demolished as part of this work in order to create a new ceremonial entrance at the southern end of the palace. The original undercroft where Guy Fawkes was discovered guarding the barrels of gunpowder was also lost during the reconstruction. Soane's work at the palace included new law courts adjoining Westminster Hall and a new Members' entrance to St. Stephen's Chapel.
Fire and reconstruction
J. M. W. Turner watched the fire of 1834 and painted several canvases depicting it, including The Burning of the Houses of Lords and Commons (1835).
On 16 October 1834, a fire broke out in the Palace[1] after a stove used to destroy the Exchequer's stockpile of tally sticks ignited panelling in the Lords Chamber. In the resulting conflagration both houses of Parliament were destroyed along with most of the other buildings in the palace complex. Westminster Hall was saved largely due to heroic firefighting efforts. The Jewel Tower, the crypt of St Stephen's Chapel and the cloisters were the only other parts of the palace to survive.
At one stage, King William IV considered converting Buckingham Palace, which was being renovated at the time, into the new Houses of Parliament.[4]
A Royal Commission was appointed to study the rebuilding of the Palace and a heated public debate over the proposed styles ensued. The neo-Classical design, similar to that of the White House and the federal Capitol in the United States, was popular at the time, but had connotations of revolution and republicanism, whereas Gothic design embodied conservative values. The Commission announced in June 1835 that "the style of the buildings would be either Gothic or Elizabethan".[5]
In 1836, after studying 97 rival proposals, the Royal Commission chose Charles Barry's plan for a Gothic-style palace. The foundation stone was laid in 1840;[6] the Lords Chamber was completed in 1847, and the Commons Chamber in 1852 (at which point Barry received a knighthood). Although most of the work had been carried out by 1860, construction was not finished until a decade afterwards. Barry (whose own architectural style was more classical than Gothic) relied heavily on Augustus Pugin for the sumptuous and distinctive Gothic interiors, including wallpapers, carvings, stained glass and furnishings, like the royal thrones and canopies.
During the Second World War, the Palace of Westminster was hit fourteen times by bombs (see The Blitz). The worst of these was on 10 May 1941, when the Commons Chamber was destroyed and three people were killed.[7] The chamber was re-built under the architect Giles Gilbert Scott in a similar but more austere style; the work was completed in 1950.[1]
As the need for office space in the Palace increased, Parliament acquired office space in the nearby Norman Shaw Building in 1975,[8] and more recently in the custom-built Portcullis House, completed in 2000. This increase has now allowed all MPs to have their own office facilities.[1]
Exterior
Sir Charles Barry's collaborative design for the Palace of Westminster uses the Perpendicular Gothic style, which was popular during the 15th century and returned during the Gothic revival of the 19th century. Barry was a classical architect, but he was aided by the Gothic architect Augustus Pugin. Westminster Hall, which was built in the 11th century and survived the fire of 1834, was incorporated in Barry's design. Pugin was displeased with the result of the work, especially with the symmetrical layout designed by Barry; he famously remarked, "All Grecian, sir; Tudor details on a classic body".[9]
Stonework
The stonework of the building was originally Anston, a sand-coloured magnesian limestone quarried in the village of Anston in South Yorkshire.[10] The stone, however, soon began to decay due to pollution and the poor quality of some of the stone used. Although such defects were clear as early as 1849, nothing was done for the remainder of the 19th century. During the 1910s, however, it became clear that some of the stonework had to be replaced.
In 1928 it was deemed necessary to use Clipsham Stone, a honey-coloured limestone from Rutland, to replace the decayed Anston. The project began in the 1930s but was halted due to the Second World War, and completed only during the 1950s. By the 1960s pollution had once again begun to take its toll. A stone conservation and restoration programme to the external elevations and towers began in 1981, and ended in 1994.[11] The House Authorities have since been undertaking the external restoration of the many inner courtyards, a task due to continue until approximately 2010.
Towers
Sir Charles Barry's Palace of Westminster includes several towers. The tallest is the 98.5-metre (323 ft)[10] Victoria Tower, a square tower at the south-western end of the Palace. It was named after the reigning monarch at the time of the reconstruction of the Palace, Queen Victoria; today, it is home to the Parliamentary Archives. Atop the Victoria Tower is an iron flagstaff, from which either the Royal Standard (if the Sovereign is present in the Palace) or the Union Flag is flown. At the base of the tower is the Sovereign's Entrance to the Palace, used by the monarch whenever entering the Palace of Westminster for the State Opening of Parliament or for any other official ceremony.
Over the middle of the Palace, immediately above the Central Lobby, stands the octagonal Central Tower. At 91.4 metres (300 ft),[10] it is the shortest of the Palace's three principal towers. Unlike the other towers, the Central Tower culminates in a spire, and was designed as a high-level air intake.
At the north end of the Palace is the most famous of the towers, the Clock Tower, commonly known as Big Ben after its main bell. The Clock Tower is 96.3 metres (316 ft)[10] tall. Pugin's drawings for the tower were the last work he did for Barry. The Clock Tower houses a large, four-faced clock—the Great Clock of Westminster—also designed by Pugin. The tower also houses five bells, which strike the Westminster Chimes every quarter hour. The largest and most famous of the bells is Big Ben (officially The Great Bell of Westminster), which strikes the hour. This is the third-heaviest bell in England, weighing 13.8 tonnes (13.6 long tons).[10] Although Big Ben properly refers only to the bell, it is colloquially applied to the whole tower. A light, called the Ayrton Light, is located at the top of the Clock Tower. The Ayrton Light is lit when either the House of Commons or the House of Lords is sitting after dark. The light takes its name from Thomas Ayrton, the first Commissioner of Works who installed a gas lamp in the tower soon after it was built in 1885. It was installed at the request of Queen Victoria, so she could see from Buckingham Palace whether the members were "at work".
A small tower, St. Stephen's Tower, is positioned at the front of the Palace, between Westminster Hall and Old Palace Yard, and contains the main entrance to the House of Commons at its base, known as St. Stephen's Entrance.[12] Other towers include Speaker's and Chancellor's Towers, at the north and south ends of the building's river front respectively.[13] They are named after the presiding officers of the two Houses of Parliament at the time of the Palace's reconstruction, the Speaker of the House of Commons and the Lord High Chancellor.
Grounds
There are a number of small gardens surrounding the Palace of Westminster. Victoria Tower Gardens is open as a public park along the side of the river south of the palace. Black Rod's Garden (named after the office of Gentleman Usher of the Black Rod) is closed to the public and is used as a private entrance. Old Palace Yard, in front of the Palace, is paved over and covered in concrete security blocks (see security below). Cromwell Green (also on the frontage, and in 2006 enclosed by hoardings for the construction of a new visitor centre), New Palace Yard (on the north side) and Speaker's Green (directly north of the Palace) are all private and closed to the public. College Green, opposite the House of Lords, is a small triangular green commonly used for television interviews with politicians.
Interior
The Palace of Westminster includes over 1,100 rooms, 100 staircases and 4.8 kilometres (3 mi) of passageways.[10] The building includes four floors; the ground floor includes offices, dining rooms and bars. The "first floor" (known as the principal floor) houses the main rooms of the Palace, including the Chambers, the lobbies and the libraries. The Robing Room, the Royal Gallery, the Prince's Chamber, the Lords Chamber, the Peers' Lobby, the Central Lobby, the Members' Lobby and the Commons Chamber all lie in a straight line on this floor, from south to north, in the order noted. (Westminster Hall lies to a side at the Commons end of the Palace.) The top-two floors are used for committee rooms and offices.
Formerly, the Palace was controlled by the Lord Great Chamberlain,[citation needed] as it was (and formally remains) a royal residence. In 1965, however, it was decided that each House should control its own rooms;[citation needed] the Speakers now exercise control on behalf of their respective Houses. The Lord Great Chamberlain retains custody of certain ceremonial rooms.
Lords Chamber
The Chamber of the House of Lords is located in the southern part of the Palace of Westminster. The lavishly decorated room measures 13.7 by 24.4 metres (45 by 80 ft).[10] The benches in the Chamber, as well as other furnishings in the Lords' side of the Palace, are coloured red. The upper part of the Chamber is decorated by stained glass windows and by six allegorical frescoes representing religion, chivalry and law.
At the south end of the Chamber are the ornate gold Canopy and Throne; although the Sovereign may theoretically occupy the Throne during any sitting, he or she attends only the State Opening of Parliament. Other members of the Royal Family who attend the State Opening use Chairs of State next to the Throne. In front of the Throne is the Woolsack, a backless and armless red cushion stuffed with wool, representing the historical importance of the wool trade. The Woolsack is used by the officer presiding over the House (the Lord Speaker since 2006, but historically the Lord Chancellor or a deputy). The House's mace, which represents royal authority, is placed on the back of the Woolsack. In front of the Woolsack are the Judges' Woolsack, a larger red cushion occupied by the Law Lords during the State Opening, and the Table of the House, at which the clerks sit.
Members of the House occupy red benches on three sides of the Chamber. The benches on the Lord Speaker's right form the Spiritual Side and those to his left form the Temporal Side. The Lords Spiritual (archbishops and bishops of the established Church of England) all occupy the Spiritual Side. The Lords Temporal (nobles) sit according to party affiliation: members of the Government party sit on the Spiritual Side, while those of the Opposition sit on the Temporal Side. Some peers, who have no party affiliation, sit on the benches in the middle of the House opposite the Woolsack; they are accordingly known as cross-benchers.
The Lords Chamber is the site of important ceremonies, the most important of which is the State Opening of Parliament, which occurs at the beginning of each annual parliamentary session. The Sovereign, seated on the Throne, delivers the Speech from the Throne, outlining the Government's legislative agenda for the forthcoming parliamentary session. The Commons do not enter the Lords' debating floor; instead, they watch the proceedings from beyond the Bar of the House, just inside the door. A similar ceremony is held at the end of a parliamentary session; the Sovereign, however, does not normally attend, and is instead represented by a group of Lords Commissioners.
Commons Chamber
The Chamber of the House of Commons is at the northern end of the Palace of Westminster; it was opened in 1950 after the Victorian chamber had been destroyed in 1941 and re-built under the architect Giles Gilbert Scott. The Chamber measures 14 by 20.7 metres (46 by 68 ft)[10] and is far more austere than the Lords Chamber; the benches, as well as other furnishings in the Commons side of the Palace, are coloured green. Members of the public are forbidden to sit on the red benches, which are reserved for members of the House of Lords. Other parliaments in Commonwealth nations, including those of India, Canada and Australia, have copied the colour scheme under which the Lower House is associated with green, and the Upper House with red.
At the north end of the Chamber is the Speaker's Chair, a present to Parliament from the Commonwealth of Australia. The current British Speaker's Chair is an exact copy of the Speaker's Chair given to Australia, by the House of Commons, on the celebration of Australia's Parliamentary opening. In front of the Speaker's Chair is the Table of the House, at which the clerks sit, and on which is placed the Commons' ceremonial mace. The dispatch boxes, which front-bench Members of Parliament (MPs) often lean on or rest notes on during Questions and speeches, are a gift from New Zealand. There are green benches on either side of the House; members of the Government party occupy benches on the Speaker's right, while those of the Opposition occupy benches on the Speaker's left. There are no cross-benches as in the House of Lords. The Chamber is relatively small, and can accommodate only 427 of the 646 Members of Parliament[14]—during Prime Minister's Questions and in major debates MPs stand at either end of the House.
By tradition, the British Sovereign does not enter the Chamber of the House of Commons. The last monarch to do so was King Charles I, in 1642. The King sought to arrest five Members of Parliament on charges of high treason, but when he asked the Speaker, William Lenthall, if he had any knowledge of the whereabouts of these individuals, Lenthall famously replied: "May it please your Majesty, I have neither eyes to see nor tongue to speak in this place but as the House is pleased to direct me, whose servant I am here."[15]
The two red lines on the floor of the House of Commons are 2.5 metres (8 ft 2 in)[10] apart, which, by (probably apocryphal) tradition, is intended to be just over two sword-lengths. Protocol dictates that MPs may not cross these lines when speaking. Historically, this was to prevent disputes in the House from devolving into duels. If a Member of Parliament steps over this line while giving a speech he or she will be lambasted by opposition Members. This is a possible origin for the expression "to toe the line".
Westminster Hall
Westminster Hall, the oldest existing part of the Palace of Westminster, was erected in 1097,[16] at which point it was the largest hall in Europe, though it was subsequently overtaken by the Palais de la Cité in Paris (1301-6) and a hall in Padua of similar date.[17] The roof was probably originally supported by pillars, giving three aisles, but during the reign of King Richard II, this was replaced by a hammerbeam roof by the royal carpenter Hugh Herland, "the greatest creation of medieval timber architecture", which allowed the original three aisles to be replaced with a single huge open space, with a dais at the end. Richard's architect Henry Yevele left the original dimensions, refacing the walls, with fifteen life-size statues of kings placed in niches.[18] The rebuilding had been begun by Henry III in 1245, but had by Richard's time been dormant for over a century.
Westminster Hall has the largest clearspan medieval roof in England, measuring 20.7 by 73.2 metres (68 by 240 ft).[10] Despite an Essex legend that the oak timber came from woods in Thundersley, Essex, it is known that the original roof was constructed with Irish black oak from County Galway and the chestnut roof timberwork was framed in 1395 at Farnham in Surrey, 56 kilometres (35 mi) south-west of London.[19] Accounts record the large number of wagons and barges which delivered the jointed timbers to Westminster for assembly.[20]
Westminster Hall has served numerous functions. It was primarily used for judicial purposes, housing three of the most important courts in the land: the Court of King's Bench, the Court of Common Pleas and the Court of Chancery. In 1875, these courts were amalgamated into the High Court of Justice,[21] which continued to meet in Westminster Hall until it moved to the Royal Courts of Justice in 1882.[22] In addition to regular courts, Westminster Hall also housed important trials, including impeachment trials and the state trials of King Charles I at the end of the English Civil War, Sir William Wallace, Sir Thomas More, John Cardinal Fisher, Guy Fawkes, the Earl of Strafford, the rebel Scottish Lords of the 1715 and 1745 uprisings, and Warren Hastings.
Westminster Hall has also served ceremonial functions. From the twelfth century to the nineteenth, coronation banquets honouring new monarchs were held here. The last coronation banquet was that of King George IV, held in 1821;[23] his successor, William IV, abandoned the idea because he deemed it too expensive. The Hall has been used for lyings-in-state during state and ceremonial funerals. Such an honour is usually reserved for the Sovereign and for their consorts; the only non-royals to receive it in the twentieth century were Frederick Sleigh Roberts, 1st Earl Roberts (1914) and Sir Winston Churchill (1965). The most recent lying-in-state was that of Queen Elizabeth The Queen Mother in 2002.
The two Houses have presented ceremonial Addresses to the Crown in Westminster Hall on important public occasions. For example, Addresses were presented at Elizabeth II's Silver Jubilee (1977) and Golden Jubilee (2002), the 300th anniversary of the Glorious Revolution (1988), and the fiftieth anniversary of the end of the Second World War (1995).
Under reforms made in 1999, the House of Commons uses the Grand Committee Room next to Westminster Hall as an additional debating chamber. (Although it is not part of the main hall, the room is usually spoken of as such.) The room is shaped like an elongated horseshoe; it stands in contrast with the main Chamber, in which the benches are placed opposite each other. This pattern is meant to reflect the non-partisan nature of the debates held in Westminster Hall. Westminster Hall sittings occur thrice each week; controversial matters are not usually discussed.
Other Rooms
There are several other important rooms that lie on the first floor of the Palace. At the extreme southern end of the Palace is the Robing Room, the room in which the Sovereign prepares for the State Opening of Parliament by donning official robes and wearing the Imperial State Crown. Paintings by William Dyce in the Robing Room depict scenes from the legend of King Arthur. Immediately next to the Robing Room is the Royal Gallery, which is sometimes used by foreign dignitaries who wish to address both Houses. The walls are decorated by two enormous paintings by Daniel Maclise: "The Death of Nelson" (depicting Lord Nelson's demise at the Battle of Trafalgar) and "The Meeting of Wellington and Blücher" (showing the Duke of Wellington meeting Gebhard Leberecht von Blücher at the Battle of Waterloo).
To the immediate south of the Lords Chamber is the Prince's Chamber, a small anteroom used by members of the Lords. The Prince's Chamber is decorated with paintings of members of the Tudor dynasty by Richard Burchett and his pupils, and features a marble statue of Queen Victoria. To the immediate north of the Lords Chamber is the Peers' Lobby, where Lords informally discuss or negotiate matters during sittings of the House.
The centrepiece of the Palace of Westminster is the octagonal Central Lobby, which lies immediately beyond the Peers' Lobby. The lobby, which lies directly below the Central Tower, is adorned with statues of statesmen and with mosaics representing the United Kingdom's constituent nations' patron saints: St George for England, St Andrew for Scotland, St David for Wales and St Patrick for Ireland.[note 2] Constituents may meet their Members of Parliament in the Central Lobby. Beyond the Central Lobby, next to the Commons Chamber, lies the Members' Lobby, in which Members of Parliament hold discussions or negotiations. The Members' Lobby contains statues of several former Prime Ministers, including David Lloyd George, Winston Churchill, Clement Attlee and Margaret Thatcher.
There are two suites of libraries on the Principal Floor, overlooking the river, for the House of Lords Library and House of Commons Library.
The Palace of Westminster also includes state apartments for the presiding officers of the two Houses. The official residence of the Speaker stands at the northern end of the Palace; the Lord Chancellor's apartments are at the southern end. Each day, the Speaker and Lord Speaker take part in formal processions from their apartments to their respective Chambers.[24][25]
There are 19 bars and restaurants in the Palace of Westminster,[26] many of which never close while the House is sitting. There is also a gymnasium, and even a hair salon; the rifle range closed in the 1990s.[27] Parliament also has a souvenirs shop, where items on sale range from House of Commons key-rings and china to House of Commons Champagne.
Security
The Gentleman Usher of the Black Rod oversees security for the House of Lords, and the Serjeant at Arms does the same for the House of Commons. These officers, however, have primarily ceremonial roles outside the actual chambers of their respective Houses. Security is the responsibility of the Palace of Westminster Division of the Metropolitan Police, the police force for the Greater London area. Tradition still dictates that only the Serjeant at Arms may enter the Commons chamber armed.
With rising concern about the possibility of a lorry full of explosives being driven into the building, a series of concrete blocks was placed in the roadway in 2003.[28] On the river, an exclusion zone extending 70 metres (77 yd) from the bank exists, which no vessels are allowed to enter.[29]
Despite recent security breaches, members of the public continue to have access to the Strangers' Gallery (public gallery) in the House of Commons. Visitors pass through metal detectors and their possessions are scanned. Police from the Palace of Westminster Division of the Metropolitan Police, supported by some armed police from the Diplomatic Protection Group, are always on duty in and around the Palace.
Under a provision of the Serious Organised Crime and Police Act 2005, it has been illegal since 1 August 2005 to hold a protest, without the prior permission of the Metropolitan Police, within a designated area extending approximately one kilometre (0.6 mi) around the Palace.[30]
Eating, drinking and smoking
The Palace has accumulated many rules and traditions over the centuries. Smoking has not been allowed in the chambers of the House of Lords and the Commons since the 17th century.[38] As a result, Members may take snuff instead and the doorkeepers still keep a snuff-box for this purpose. Despite persistent media rumours, it has not been possible to smoke anywhere inside the Palace since 2005.[39] Members may not eat or drink in the chamber; the exception to this rule is the Chancellor of the Exchequer, who may have an alcoholic drink while delivering the Budget statement.[40]
Dress code
Hats must not be worn (although they formerly were when a point of order was being raised),[41] and Members may not wear military decorations or insignia. Members are not allowed to have their hands in their pockets—Andrew Robathan was heckled by opposing MPs for doing this on 19 December 1994.[42] Swords may not be worn in the Palace, and each MP has a loop of ribbon in the cloakroom for storing weapons.
Forms of address
Members may not refer to each other by name and use either "my honourable friend" (if a member of the same party) or "the honourable lady/gentleman" (for members from other parties); alternatively, "the honourable member for [the constituency]" is used. Members of the Privy Council are referred to as "the right honourable". Barrister MPs are entitled to be styled "my learned friend" or "the learned lady/gentleman".
In the House of Lords, members are referred to as "the noble lord/lady", or "my noble friend".
Other traditions
No animals may enter the Palace of Westminster, with the exception of guide dogs for the blind;[38] sniffer dogs and police horses are also allowed on the grounds.[43]
Speeches may not be read out during debate, although notes may be referred to. Similarly, the reading of newspapers is not allowed. Visual aids are discouraged in the chamber.[44]
Applause is not normally allowed in the Lords and Commons. Some notable exceptions to this were when Robin Cook gave his resignation speech in 2003,[45], when Prime Minister Tony Blair appeared for the last time at Prime Minister's Questions and when Speaker Michael Martin gave his leaving speech on 17 June 2009.[46]
It is a convention that MPs do not discuss the Sovereign nor use the name of the monarch as a point of debate without prior permission from the Speaker. This comes from 19th-century constitutionalist Erskine May, who said, "the irregular use of the Queen's name to influence a decision of the House is unconstitutional in principle and inconsistent with the independence of Parliament ... Any attempt to use her name in debate to influence the judgement of Parliament is immediately checked and censured." Vincent Cable was reprimanded for breaking this convention during a session of Prime Minister's Questions in 2008.[47]
The nearest London Underground station is Westminster on the District, Circle and Jubilee Lines.
Sérguiev Posad (Rusia) - Sergiyev Posad (Russia) - Се́ргиев Поса́д (Россия)
Sérguiev Posad (en ruso: Се́ргиев Поса́д), entre 1930 y 1991 llamada Zagorsk, es una ciudad rusa, al nordeste de Moscú. Contaba con 109.252 habitantes en el censo de 2008. Posee un importante conjunto monumental, el monasterio de la Trinidad y de San Sergio (siglos XV-XVIII), declarado Patrimonio de la Humanidad por la UNESCO.
es.wikipedia.org/wiki/Sérguiev_Posad
es.wikipedia.org/wiki/Anillo_de_Oro_de_Rusia
Sergiyev Posad (Russian: Се́ргиев Поса́д) is a city and the administrative center of Sergiyevo-Posadsky District in Moscow Oblast, Russia. Population: 111,179 (2010 Census); 113,581 (2002 Census); 114,696 (1989 Census).
It was previously known as Sergiyev Posad (until 1919), Sergiyev (until 1930), Zagorsk (until 1991).
Sergiyev Posad grew in the 15th century around one of the greatest of Russian monasteries, the Trinity Lavra established by St. Sergius of Radonezh, still (as of 2015) one of the largest monasteries in Russia. Town status was granted to Sergiyev Posad in 1742. The town's name, alluding to St. Sergius, has strong religious connotations. Soviet authorities changed it first to just Sergiyev in 1919, and then to Zagorsk in 1930, in memory of the revolutionary Vladimir Mikhailovich Zagorsky
The original name was restored in 1991.
Within the framework of administrative divisions, Sergiyev Posad serves as the administrative center of Sergiyevo-Posadsky District. As an administrative division, it is, together with twenty-six rural localities, incorporated within Sergiyevo-Posadsky District as the City of Sergiyev Posad. As a municipal division, the City of Sergiyev Posad is incorporated within Sergiyevo-Posadsky Municipal District as Sergiyev Posad Urban Settlement.
Tourism associated with the Golden Ring plays a role in the regional economy. There is also an important toy factory.
The Moscow–Yaroslavl railway and highway pass through the town. Sergiyev Posad Bus Terminal is located in the city.
en.wikipedia.org/wiki/Sergiyev_Posad
en.wikipedia.org/wiki/Golden_Ring_of_Russia
El monasterio de la Trinidad y San Sergio (en ruso Тро́ице-Се́ргиева Ла́вра; o Tróitse-Sérguieva Lavra) en la ciudad de Sérguiev Posad (antiguo Zagorsk) es un importante monasterio ruso y centro espiritual de la iglesia ortodoxa rusa. Sérguiev Posad se encuentra a unos 70 kilómetros al noreste de Moscú en la carretera que va a Yaroslavl. Actualmente alberga a unos 300 monjes. Según la Unesco, que lo declaró Patrimonio de la Humanidad en 1993, se trata de «un buen ejemplo de monasterio ortodoxo en funcionamiento, con rasgos militares típicos de los siglos XV al XVIII, período durante el que se desarrolló.»
La iglesia principal de la Laura (monasterio), la catedral de la Asunción, recuerda la homónima catedral del Kremlin y alberga las tumbas de los Godunov.
Siendo monje de la Laura, Andréi Rubliov pintó, para el iconostasio de la catedral, su más célebre icono La Trinidad que actualmente se expone en la Galería Tretiakov de Moscú.
es.wikipedia.org/wiki/Laura_de_la_Trinidad_y_San_Sergio
The Trinity Lavra of St. Sergius (Russian: Тро́ице-Се́ргиева Ла́вра) is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.
The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples.
In 1355, Sergius introduced a charter which required the construction of auxiliary buildings, such as refectory, kitchen, and bakery. This charter was a model for Sergius' numerous followers who founded more than 400 cloisters all over Russia, including the celebrated Solovetsky, Kirillov, and Simonov monasteries.
St. Sergius supported Dmitri Donskoi in his struggle against the Tatars and sent two of his monks, Peresvet and Oslyabya, to participate in the Battle of Kulikovo (1380). At the outbreak of the battle, Peresvet died in a single combat against a Tatar bogatyr. The monastery was devastated by fire, when a Tatar unit raided the area in 1408.
St. Sergius was declared patron saint of the Russian state in 1422. The same year the first stone cathedral was built by a team of Serbian monks who had found refuge in the monastery after the Battle of Kosovo. The relics of St. Sergius still may be seen in this cathedral, dedicated to the Holy Trinity. The greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Traditionally, Muscovite royals were baptized in this cathedral and held thanksgiving services here.
In 1476, Ivan III invited several Pskovian masters to build the church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower. The interior contains the earliest specimens of the use of glazed tiles for decoration. In the early 16th century, Vasily III added the Nikon annex and the Serapion tent, where several of Sergius' disciples were interred.
It took 26 years to construct the six-pillared Assumption Cathedral, which was commissioned by Ivan the Terrible in 1559. The cathedral is much larger than its model and namesake in the Moscow Kremlin. The magnificent iconostasis of the 16th–18th centuries features Simon Ushakov's masterpiece, the icon of Last Supper. Interior walls were painted with violet and blue frescoes by a team of Yaroslavl masters in 1684. The vault contains burials of Boris Godunov, his family and several 20th-century patriarchs.
As the monastery grew into one of the wealthiest landowners in Russia, the woods where it had stood were cleared and a village (or posad) sprang up near the monastery walls. It gradually developed into the modern town of Sergiyev Posad. The cloister itself was a notable centre of chronicle-writing and icon painting. Just opposite the monastery walls St. Paraskeva's Convent was established, among whose buildings St. Paraskeva's Church (1547), Introduction Church (1547), and a 17th-century chapel over St. Paraskeva's well are still visible.
In 1550s, a wooden palisade surrounding the cloister was replaced with 1.5 km-long stone walls, featuring twelve towers, which helped the monastery to withstand a celebrated 16-month Polish-Lithuanian siege in 1608–1610. A shell-hole in the cathedral gates is preserved as a reminder of Wladyslaw IV's abortive siege in 1618.
By the end of the 17th century, when young Peter I twice found refuge within the monastery from his enemies, numerous buildings had been added. These include a small baroque palace of the patriarchs, noted for its luxurious interiors, and a royal palace, with its facades painted in checkerboard design. The refectory of St. Sergius, covering 510 square meters and also painted in dazzling checkerboard design, used to be the largest hall in Russia. The five-domed Church of John the Baptist's Nativity (1693–1699) was commissioned by the Stroganovs and built over one of the gates. Other 17th-century structures include the monks' cells, a hospital topped with a tented church, and a chapel built over a holy well discovered in 1644.
In 1744, Empress Elizabeth conferred on the cloister the dignity of a Lavra. The metropolitan of Moscow was henceforth also the Archimandrite of the Lavra. Elizabeth particularly favoured the Trinity and annually proceeded afoot from Moscow to the cloister. Her secret spouse Alexey Razumovsky accompanied her on such journeys and commissioned a baroque church to the Virgin of Smolensk, the last major shrine to be erected in the Lavra. Another pledge of Elizabeth's affection for the monastery is a white-and-blue baroque belltower, which, at 88 meters, was one of the tallest structures built in Russia up to that date. Its architects were Ivan Michurin and Dmitry Ukhtomsky.
Throughout the 19th century, the Lavra maintained its status as the richest Russian monastery. A seminary founded in 1742 was replaced by an ecclesiastical academy in 1814. The monastery boasted a supreme collection of manuscripts and books. Medieval collections of the Lavra sacristy attracted thousands of visitors. In Sergiyev Posad, the monastery maintained several sketes, one of which is a place of burial for the conservative philosophers Konstantin Leontiev and Vasily Rozanov.
After the Russian Revolution of 1917, the Soviet government closed the lavra in 1920. Its buildings were assigned to different civic institutions or declared museums. In 1930, monastery bells, including the Tsar-Bell of 65 tons, were destroyed. Pavel Florensky and his followers prevented the authorities from stealing and selling the sacristy collection but overall many valuables were lost or transferred to other collections.
In 1945, following Joseph Stalin's temporary tolerance of the church during World War II, the Lavra was returned to the Russian Orthodox Church. On April 16, 1946 divine service was renewed at the Assumption Cathedral. The lavra continued as the seat of the Moscow Patriarchate until 1983, when the patriarch was allowed to settle at the Danilov Monastery in Moscow. After that, the monastery continued as a prime centre of religious education. Important restoration works were conducted in the 1960s and 1970s. In 1993, the Trinity Lavra was inscribed on the UN World Heritage List.
The Lavra has a number of representative churches (podvorie or metochia) in its vicinity and throughout Russia. The Lavra's hieromonks have manned a number of sketes at remote locations (such as the Anzer Island in the Solovki Archipelago in the White Sea), as well as the Trinity Church on the King George Island in the Antarctic.
The town’s name was Penance. A truly pitiful thing, strewn across the most desolate region of what had come to be called the Red Desert, in the land not yet the state of Wyoming. An unusual place. Unforgiving like you could not fathom, though tranquil, at times, to such a degree that even the most sorrowful being should forget all else that this country had endured. I know as much.
It was explained to me, during my sojourn therein, that ownership of all twelve buildings had exchanged hands as many times as months had gone by since its completion. No one wanted it. Penance was no destination, merely a place to rest one’s head on the way to one. So, in truth, everyone was a stranger in Penance. The strangest of them, in this humble narrator’s opinion, was to arrive the final day of October, in the year of our Lord, 1871.
He was astride a grey horse. He wore a grey coat—yes, that grey coat—over his shoulders in such a way, it seemed the weight of gold. His grey hat, as incriminating as the coat, did not hide his face as well as, I suspect, any soul would have preferred it to.
Leaving his mare on the stoop without a rope to hold her, he wordlessly joined our congregation in Penance’s saloon. Before his boots passed the swinging doors, we each of us had seen only the beast on which our new companion rode. The second, that being a grey wolf, with a head as large as a cauldron, plodded along at the man’s spurs. It sank mildly to its belly at the threshold, still managing to give us all a good fright. Eli gripped my hand where it lay on the table.
And yes, as this type of story goes, the drab outsider walked to the unoccupied bar, nary a glance at a single one of us to repay our gawking. Better that way, as I do believe a child or another woman would have fainted to be caught by his right eye, yellowed and lidless as it was. A gruesome window in the cheek of the same side displayed his teeth. His worn cuffs rested upon the counter, ever so lightly. Penance’s temporary bartender was no braver than any one of us, but he approached the patron anyway.
The bartender extended an ordinary “friend” to the disfigured man, where the word may have easily been taken for a question rather than a greeting. The stranger’s response was no less ambiguous, as the slight tip of his hat looked to be indicative of the man’s goodwill, as much as it did his weariness. Whatever the case, I could sense the room had thankfully begun to breathe again.
“I hope that you, sir, can sympathize- that is, understand our situation here, and that I can afford you only one drink,” our bartender decreed, in a tone delicate like cobwebs.
“I’ll thank you kindly for water. Any that ain’t bein’ drunk.”
The bartender was unsettled by this. “Pardon me for saying, but a man who found his way here with not but a horse and the… clothes on his back, might could do with something stronger.”
“Water,” the man reassured him, “will be jist dandy.”
He was given his request by a shaky hand not a minute later. Us gathered folks were back to finding it a genuine task to draw air. The man sipped from the glass with his neck crooked so that he did not lose any through his wound. It was then that he did at last acknowledge the rest of our being there. As I had worried, one of our women gasped and indeed fell on her husband’s shoulder when she met the horrible gaze. Our tormentor cleared his throat.
“I was thinkin’ to myself, how nice it was to ride into a town without the starin’. I see now that was on account of all the prairie dogs hunkerin’ down in their hole.”
The young cowboy, with which Eli and I had shared a stagecoach to this point, was none too pleased by the teasing. A guardian angel must have stayed his hand from reaching his gun, though the boiling emotions on his face were left unchecked. A number of our men had guns, but were not so keen nor impatient to employ them.
The stranger troubled the bartender once more. “’TIS a mite crowded in here, wouldn’t you reckon?”
“Yes sir?”
“Well now it ain’t picnic weather out, but I also ain’t seen so many bodies lookin’ to be under one roof, less’n there was a storm comin’, or festivities. Well… I behold a clear sky and long faces.”
Another group’s coachman—an older but not yet frail man—spoke for us. “We’re ALL in here; every one of us, in Penance. Seven days here, it’s been, for my party.”
“What keeps you, the lively atmosphere?” the stranger mocked, propping himself up with his elbows on the bar.
“It’s like this,” the coachman informed gravely. “There is presence, a… manifestation, on the range that leads westward away from here, and it has allowed no man or woman safe passage.”
“Them first words sound to me like fancy oratin’ for ‘ghost.’”
The man’s insinuation elicited a harsh murmur that washed over our assemblage. It was not a thought that had escaped us, but the actual vocalization of such a notion was all the more taboo. Eli rose from his chair, still clutching my hand.
“We are not simple, sir. These here folks know what they saw,” he berated the man, who just glared. I stood with Eli, now with both hands on his. He never did have tolerance for being made smaller. I would like to think I was good for him in that way, guiding him away from intemperate actions. I had lived with the denigration a greater deal of time than he, and despite it all, learned to keep living.
“Three groups have made for the ridge,” the coachman continued. “My own, and the second, we lost one of our number each before we turned back. The last that tried… lost all except one.” He placed a hand on the shoulder of the boy sat beside him: no more than fourteen years old, wheat-colored hair and, as I understood the world, faces only ever got to be so pale if they had been within an arm’s length of Death.
“We’ve stopped everyone else who’s come along,” the coachman concluded.
“It were me younger brother it took!” a middle-aged woman with red hair wailed, her husband and children huddled close.
“My littlest one. My only girl,” a father whispered from the other end of the room. For the three days Eli and I had been here, he had confided in no one and no thing, save for his glass.
“It had wings. Like a raven’s, but bigger. Didn’t it, boys?” said a rancher, who had ridden with the childless father. His partners concurred with somber mumbling.
“It had lots of voices,” was what the Irish woman’s girl had to contribute, before being shushed.
“The wind up and quits blowin’ when it’s near, that’s how you kin tell w-“
“You weren’t one of the ones what went there Zed, shut yer mouth!”
“So,” the stranger finally cut in, having not let up for a moment with watching my Eli. “You ain’t been there for yourself.”
“These people have no cause to lie,” Eli rationalized sternly. “No grounds to embellish such awful loss! Shame on you, insinuating they’re spreading falsehoods about the departed!”
I could have struck him for his rashness, but against all expectations, the stranger did not appear to take offense.
“Jist gittin’ the facts, son. I believe in ghosts myself. My issue was with givin’ it some highfalutin name that don’t do ‘em justice,” he clarified, prompting the coachman to furrow his brow and look down at his table. The man pushed off from the counter, glass in hand, of which he had drank very little.
“I aim to see to my horse. Then I aim to be crossin’ that mountain pass by sundown. Anyone who rides with me will have my protection, I can guarantee.”
Dead silence was the travelers’ answer to him. Without so much as a nod, he started for the door. It was I who let my voice be heard next.
“We two,” I announced, Eli at my side. “We will join you.”
“Don’t go with him!”
With his outburst, the young cowboy Eli and I had kept company with immediately stole away the critical eyes (the stranger’s included) that had shifted to me when I spoke.
“Don’t go with him,” the lad again advised. “I know him. I… I know you, mister. Now I was raised to let every man say his piece, but your word is not to be trusted.”
When the stranger remained quiet, the cowboy yelled for all the town to hear. “If that there uniform didn’t already suade all you’uns, maybe knowin’ him by his name will! This man is Jonah Hex.”
The title was of no significance to me, but a few of us (chiefly the men of Jonah Hex’s own age) looked, all at once, a sight more vengeful. I could tell then that Eli was making to move between me and the brewing contention, so I held him firmly in place.
“I never socialized with you,” Hex calmly asserted to the incendiary.
“I know you, even so. I heard you done plenty of killin’ for the rebels,” the cowboy accused. His thumb fidgeted at the hem of his coat.
“You keep that hand off’n your belt, friend,” Hex warned.
“I heard you defected, soon as you knew the rebels was losin’, just so you could do more killin’ for the other side.”
“Y’don’t hear so good then. I ain’t stirrin’ up any hostilities, now or later.”
The cowboy briefly regarded Eli and me out the corner of his eye. There was a fire within it. He returned his attention to Hex.
“… You sometimes forget what color you’re wearin’, mister?”
“No. I do not.”
“Smug bastard,” the cowboy fumed. “Smug son of-“
The grey wolf was suddenly there in our midst, having been acutely aware of the mounting tension. It had clamped its fangs onto the young firebrand’s right wrist before the hand there attached could fully draw and aim its weapon. By some miracle, the pistol did not discharge in the process of clattering across the floorboards, at my shoes. Hex observed peaceably the great creature’s escorting of the cowboy in a complete circle with short, violent yanks. Every other person was still as a stone. When the cowboy attempted to box the wolf in the ear, it let go of the one arm in exchange for the left, and the lad took to hollering something terrible.
“Hex!” was the only whole, intelligible word I could tell you was uttered.
The grin Hex gave the cowboy was somehow more fiendish than the wolf’s own. “I can’t rightly guess what you’d appreciate me doin’.”
“Call off the dog, for… GAH! In the name of God!”
“Fool thing jist follows me around. I ain’t very well taught it to ‘drop’.”
The cowboy’s whimpering had become difficult to stomach. “Then… then leave, please! Make it follow you!”
Hex did not directly oblige. He ambled up to Eli and me, picking up the gun that had been cast aside. To say the least, it took me by surprise when the intimidating man, still facing us, holstered the weapon safely back into the boy’s belt. Hex growled (in a tribal language I did not know) what was presumably a command for the wolf. It’s eyes and jowls slackened, but it did not budge. Hex repeated the phrase more coarsely, and the beast unhooked itself from the cowboy’s poor arm right away, bounding back out the saloon, all aggression purged from its behavior.
Hex then tendered what was barely discernible as an apology to the cowboy. “He weren’t so interested in listenin’. He don’t take to bein’ called ‘dog.’”
The cowboy shook, in his ignominy, and in noting the wolf’s response. “Lyin’… you lyin’ snake-“
“Clean them bites. I ain’t had him looked at by one of them… veteran-Aryans, they call ‘em.”
My laugh at Hex’s unknowing was rude, I knew, but it could not have been helped. He peered at me, and I composed myself; a gesture born of respect, mind you, not fear. I was certain of that then. I thought Eli too, in that instance, had begun to reevaluate just who this man was.
“You say you two are goin’ over that ridge with me…”
It was the faintest I had heard him speak. His question—the one yet unsaid—hung in the air as plainly as if he had finished; the question of why I, of all the people in Penance, was accepting of his offer. I replied with no insincerity.
“I should not be glad to see you go alone.”
I must have confused him immensely. He did not call me a fool, nor feel the need to remind Eli of his woman’s rightful place. It was but the most minute bow I earned, as the bartender had received earlier.
Just then the posse of ranchers was collecting their belongings and heading out to their coach. The one who had previously chipped in now addressed Hex.
“We’ll be going too. We won’t be having that thing take any more of us,” he affirmed.
A stout yet meek-looking man seated by a window got up, hat in hand. “They sent word from Oregon that my mother is ill. I… I can’t wait here, not another day.”
The pale boy that had been orphaned not a week prior ran to where Hex was standing, abandoning the elderly coachman that had taken the child under his wing. The driver pleaded for him, to no avail.
“I won’t stay!” the boy shouted defiantly. “My father was Brom Cavender, and he was not a coward or a nobody! I am Hadley Cavender, and neither shall I be a coward or a nobody!”
The coachman’s defeat was in his eyes when he, next, reasoned with Hex. “He came back from the mountain by himself. All covered in blood he was. The boy has no more family he knows of, anywhere, and you see, I… have a duty to stay with the family I set out with. … See to it that Hadley settles in a decent town, where he will be cared for.”
“That I will,” was Hex’s pledge.
All appeared to be resolved with the details of our venture, and so Eli and I were prepared to make our way to our coach, with or without our cowboy associate who now carried a considerable grudge. Jonah Hex impeded us, however, with a gently raised glove and an astonishingly penitent expression.
“Seems as though I won’t be a’tall lonesome. Aught to set yourselves down here, see if some soldiers don’t pass through and hep you better’n I can.”
“No,” Eli cleared up with haste. “We’ll go, if it’s all the same to you.”
“Well then,” Hex muttered quite vacuously, apparently unaccustomed to denial delivered in such a non-confrontational manner. Likewise, contrasting his bullying of the cowboy, he sounded apologetic, properly so; on what basis, I could only speculate. I did not think the courtesy towards me necessary.
A sporting lady (perhaps the only one living and working in Penance at the time) emerged from the back of the room, draped herself about a post supporting the ceiling and sang after Hex, who was no nearer to exiting, past all the delays.
“There’s no sense in rushin’ off just yet,” she beamed. “Why not leave in the morning?”
“Can’t, missy. I already have a lady to attend,” Hex dismissed, waving his water beyond the saloon’s entrance, suggesting he had some intention to quench his horse straight from the glass itself. “I wouldn’t be unfaithful. She’s a woman I know I can lean on. ‘sides that, she has a finer rump than you.”
As I said, he was undoubtedly the strangest stranger that ever there was.
***
True to our words, those of us claiming the audacity to weather whatever devilry had beset the westward hills did just that. We withdrew from Penance as the sky grew tired and Mr. Hex grew more surly, suffering the impediments of some of us reviewing our luggage twice, or bidding the town a farewell lengthier than a blink.
Twenty minutes on, from the start of our excursion, left Penance nothing but a candlelight in the sea of sand and grass at our backs. The ridge there that our sights were set on taunted us for every step our horses took. I conjured, that night, the irrational belief that the ever-growing mountain was, in no uncertain terms, eager to blot out what precious sunlight we had remaining; it is a conviction I hold to this day, for no scripture or trust in a Savior has since quelled the concern in me that the earth, on that particular evening, in that particular place, was itself evil.
We had, as our convoy, fewer than a dozen ranchers; some, atop their own steeds, and others at the reins of the three stagecoaches. Eli and I rode in a fourth. Our young cowboy had elected to stay behind, with his pride so bruised, even when Eli had promised to him that there would be no incentive to answer to Mr. Hex, in any capacity, for the journey’s duration. Thusly, the lead rancher (whose named we learned was Amos) was our new courier. Same as the two other couples on this trip, Eli and I were instructed not to leave our compartment for any occasion, as we were perceived to be most ill-equipped for the dangers the hardened riders knew to be lying ahead. I alone knew Eli owned a firearm, and could cleanly hit his mark from a respectable distance.
Hadley, the boy, shared our cab. He did not fill the air with endearing contemplations that I might have assumed all children his age had in abundance. Neither did he show overt grief, in returning to the site of his family’s tragic and senseless murder. Instead he was intensely fixated on Hex’s revolvers, swinging at the veteran’s hips as his horse kept pace with us. Hex caught wind of the goggling shortly thereafter, and cast a scowl at the boy.
“My father could shoot,” was Hadley’s defense.
“Hell of a lot of men could. That’s why so damn many of ‘em ain’t around to shoot,” Hex droned, unimpressed.
By this time, the mere hours in which I had had dealings with Jonah Hex told me there was no requisite of inuring myself to him. Elsewhere, the entirety of my life, there had been in effect an ordinance for me to hold my tongue.
“You need not be crass with him.”
Upon reproving Hex’s methods, the most unreservedly gratifying thing occurred: A man, older and more seasoned than I, listened to my words.
That Southern cavalryman, with his burns and cuts, looking as mean as a cornered bear, simply surveyed for several moments the last sliver of sun which shone over the crags and drifts of our mountainous obstruction. He had an air of rumination about him, and took a long breath before responding.
“The way I seen it, boys grow up to die young, if’n y’don’t teach ‘em how things are.”
Eli tugged at my sleeve discreetly, wanting no trouble to arise.
“There is a time for compassion, also, Mr. Hex. When a boy could benefit from a little understanding, rather than further indelicacy. Both are rudimentary to a child’s upbringing,” I declared.
Hadley and Eli were silent. Hex wrung the leather reins in his hands and squinted (more than he did by nature), but eventually relaxed in his saddle; a concession of having been bested.
“You speak real finely, miss.”
“And you do not, sir.”
Mr. Hex let out an amused grunt.
“What do I call you other’n ‘miss’ then?” he inquired, misconstruing my objections to his conduct.
I smiled. “‘Euryale’ is my name.”
Hex tried unsuccessfully to interpret the pronunciation. “… ‘My eye’s a’ what, now?”
“‘Eu-rya-le’,” Eli annunciated, fondly. “It means she will ‘roam far.’”
“Strange,” decided Hex, hardly the one to comment on such things.
I expounded. “Its origins lie in a very old story; a Greek narrative, that my father came across, and passed on to me.”
“And your father, he could read,” Hex inferred. He said it cautiously, not disbelieving-like.
“My father was smarter than most cared to notice. Yes, he did read. Texts and poems, journals… anything that he knew the master of our plantation would not recognize as being misplaced, in the time we required to finish them.”
Eli seized my hand again, when realizing the memories had upset me. I found inside myself the will to disclose, “He only took the stories for my siblings and me. We begged for them, not knowing what he risked.”
“Your master let you keep that name?” Hadley redirected, skeptical.
He was so very young, and I could not be cross with him. “The plantation’s owner and his family had their own name for me, but it was not mine. … Would you like to hear the story that my name comes from?”
Hadley seemed invested.
“Euryale was not the hero of the tale, nor the focus, for that matter. Her sister, Medusa, was wronged by a being she could never hope to have authority over. The story says that he was a deity, but he was wicked, instead of benevolent like our God. For the infraction she did not commit, Medusa was blamed by others of the false idol’s kind. A sorceress among them cursed Medusa to be a loathsome monster, never to have another commiserate her; to but look at her face, then, would turn one to stone.”
There, I paused, to enjoy Hadley’s rapture, Eli’s warmth… Hex, even, leaned suspiciously on his mount, intrigued. His wolf, trotting dutifully near his stirrup for the past hour, stared at him with its giant orange eyes. And while it was a simple animal, Hex became ill at ease, conscious of himself, and he sneered at the creature.
“As fate would have it, Medusa would find consolation in her sisters: Stheno and Euryale. Though they were gifted with remarkable longevity, and though they were free of the guilt that the corrupt rulers had ascribed to Medusa, the sisters chose to stand with her, and bear the same undue punishment. … And so, you see, there is dignity to be found in those demonized by history. I cherish my name, for this reason.”
Hadley frowned at the conclusion. “But… no one saved them? What did the monsters look like?”
“You’ve neglected what younger ears gather from stories,” Eli chaffed quietly.
“Boys’ ears, perhaps,” I retorted, turning my nose up at him.
It had all been in good humor. Eli smirked and apprised Hadley. “Listen here then, Hadley. These sisters grew tusks, like those elephants you may’ve seen at the circus have. And their hair, it was replaced by snakes, bigger than rattlers…”
I adored Eli so, for his gift of preoccupying small ones; Hadley was soon lost in his regaling of heroes and quests from across oceans, and I, paying no mind to the menace of hills before us, discovered there was solace to be had. I composed a silent prayer for those safeguarding our expedition, as well as those of us being transported with bated breath and far less steely resolve.
Jonah Hex watched me do so. He had adopted a curiously approving countenance.
“It’s a fittin’ name… miss.”
***
Palpable, suffocating darkness was now the usher of our caravan. No more was Penance a beacon to us. With our riders’ torches revealing the primitive trail only a yard or so around us, and the discontinuity of stars alone defining land from sky, it was hard to guess the span of wilderness that we had yet to brave, if we were to reach the ridge’s summit.
Our climb was steady. Hadley had fallen asleep between Eli and me, exhausted by stories and the monotonous trek. Some ranchers endeavored to establish if we had already passed the rise on which they had, a week ago, faced their malicious spirit; the fretting and deliberating proved to excite the husband and wife riding in the coach behind us, and it necessitated a scolding from Amos for them all to keep their heads. He then called to us from his perch in the driver’s box; he did so in a gravelly timbre, so as to not again ignite any alarm.
“We’re twenty minutes from the peak, y’hear? … You both seem sensible, so I should tell you, this is about where my company saw… it, when first we rode. But, you rest easy now; we heard weird things then, long before it finally took the Rainer girl. This time, I haven’t seen OR heard anything.”
“Neither’ve I,” came Hex’s drawl, his mare’s gait matching Amos’ position. “But it don’t make me ‘rest easy.’ There ain’t no critters anywhere in these hills, ‘part from us.”
Amos tossed the reins and jutted his chin out at the animals there harnessed. “Horses look at peace. No better judges of surroundings than them, I’ve learned.”
“I think,” Eli proposed, “… we would feel it also, if something unholy walked this region, this day. Our souls, not our worldly perceptions, would warn us.”
I drew Eli’s eyes to mine. “You say you do NOT feel anything now? Then I envy you, and pray my own intuitions are misguided.”
Eli pondered this. I hugged Hadley’s bobbing head to my dress’ collar. “… I pray there are better lives waiting for us all, past this mountain.”
“What got you both hightailin’ west, trouble? You findin’ one of your families?” Hex pressed.
“We heard tell of the river,” Eli shared. “A grand one, just over this range. You’re right, sir; we are seeking Euryale’s family. They may be there.”
“They surely may be,” mused Hex. “Railroad made it to that town some years back, can’t recall how many. Good a place as any to settle, when you’re fixin’ to git hitched-“
“Mr. Hex!” Eli and I drowned him out in unison; we were boisterous enough to rouse poor Hadley. Hex’s forthright ways could fluster most anyone, and I do not mind saying that I, who welcomed his candor in many aspects, was no exception.
Unsure of who else had been attentive to Hex’s maundering, namely Amos, Eli readied to mend the conversation. “… You know same as all of us, Mr. Hex, a boy and a girl like us wouldn’t… even if there weren’t laws, it would not be correct for-“
“Why in tarnation not? What laws?!” Hex’s puzzlement was earnest.
I grabbed the coach’s door and pulled my head outside. “Mr. Hex, PLEASE. This is not to be discussed at these volumes.”
This conciliated Hex, though he was still none the wiser to the realities that Eli and I withstood regularly.
“I’d like it not to be left open-ended; Euryale and myself wouldn’t dream of carrying out an ambition so… outlandish,” Eli fibbed. It was intended to appease Amos, should he have been attuned to the subject.
The rancher’s acknowledgement drifted in our cab’s window with plumes of dust being kicked up by the horses. “Needn’t be afraid of what I think. I’m a simple farmhand, born and raised. Never had big ideas, like them congressmen, ‘bout what men can and can’t do.”
Amos freed a hand from his steering and patted our roof comfortingly. “I’ll keep your secret. But tell me, son.. you really couldn’t find a filly more like you?”
Our driver cackled at his own joke, unaware Eli felt equally insulted as I.
“I shouldn’t need find a woman more like me,” Eli maintained, reaching over Hadley and brushing a lock of hair from my temple. “I’d just a’soon find the one I love.”
Hadley wrinkled his nose, swiftly coaxing us away from our seriousness. Hex bent in alongside the coach, grimly preparing his next words.
“You don’t have kin in Green River, then.”
“She has no kin to speak of, now,” Eli confessed. “Mine… I disowned. Being that they couldn’t see the war was over. Or that a war was had at all.”
As Eli had come to my aid many a time when I evoked my past, so did I come to his. I knew he must have been remembering his brother, when his blood ran cold in my grip on his arm. He swallowed, then faced Hex, who waited patiently.
“Euryale and I, we crossed paths a year after the fighting. And maybe it won’t be in Green River, but we’re going to make a home for ourselves, in one town or the next,” Eli vowed with determination.
“See that you don’t run outta country,” Hex bade us heavily.
“HOLD! WHOA, WHOA!”
At the foremost rider’s cry, our progress was halted. Hex jolted out of his repose, startling me with just how quickly the enmity and dogged constitution could return to him. From my seat, I saw our scout wrestling with his horse, which stamped nervously to and fro, bellowing, and frothing through its halter bit. The man swung her about, and jerked towards two other ranchers. Their rallying devolved into frenzied hisses and jeers, keeping us others in suspense.
“What is it?” Amos barked.
“Euryale?”
Hadley stammered my name, pawing at my arm. “I won’t tell anyone you want to marry Eli.”
“Thank you Hadley, that is kind,” I validated, hoping he would be heartened. He jumped from our seat and joined Eli by the right-side door. They craned their necks to deduce the hinderance ahead.
Amos’ already fragile tact was waning. “Well?! What’d he see?”
“He says, ‘a man!’” one rifleman reported.
Hex’s wolf sniffed the night breeze; docile, though alert. Its owner noticed I had become chilled, and, remiss in his deed, Hex began to offer me his coat.
I eyed the article, unable to gracefully put into words his oversight. My speechlessness led Hex to comprehending just as well.
He donned the coat, frustrated. “I weren’t thinkin’.”
“No, please,” I interrupted, “ … I cannot accept the thought of wearing those colors, but know that I do not think of you, and their connotations, as inseparable.”
Hex emoted not at all.
“You do not… represent that side of history,” I rephrased.
Amos continuously interrogated his fellow ranchers; the account, growing no more coherent.
“You say the man didn’t walk, now how is it that he’s in a different place than where you spotted him?”
“It… DIDn’t walk, it moved without walkin’, I try to tell yeh!”
I looked at Hex ardently. “You do not wear them because you are proud; you wear them because you are not.”
…
“I think it is a merciless thing, what retribution you have placed upon yourself.”
“Do you now?”
“Do you not imagine your judgement should be left to more righteous hands?” I implored further.
“No ma’am.”
“Why is that?”
“God weren’t there… that day.”
I was to unearth no more of Hex’s background, for at that moment, an unannounced, malign rush of dread overcame us all. It was not at all comparable to wind, no; the air was venomous. I saw that the sensation was not all my own when Eli took on a pallor so chalky that it could have been distinguished with or without the assistance of a lamp. From behind and beyond our cab, disturbed yelps from men and women alike rang out. Hex’s horse reared, and his wolf skulked at the coach’s wheel, no longer the formidable predator we beheld in Penance.
A shot punctuated the tumult, and then more followed. I hauled Hadley to the floor instinctively.
“In the brush! Kill it!”
“Where?!”
“Hold your fire!”
“It’s circlin’ behind us!”
Eli had not drawn his gun. “Mr. Hex! Can you see it?”
I lay prone. Shielding Hadley’s face, I tipped the nearest door slightly ajar. Hex had momentarily restrained his frantic mare by grasping her bridle itself and running a hand down her cheek. Had he been a second faster, he may have evaded another horse—this one, having succeeded in throwing its rider—which bucked madly and collided with the pair. Hex’s leg was pinned by the beasts’ flanks, while the bronco viciously bit his mare’s shoulder. She shrieked in an appallingly human way, and all three thrashed on the ground.
The righthand window of our coach was splintered by an unseen force. Eli thrust Hadley and I out of the transport as we were showered in debris. Impacting the cool dirt blurred my vision, but, for the rest of my days I shall remember, with absolute lucidity, the sight of our horses engulfed in a fire that burst forth from below their hooves, and the coach upending; hurled, like a toy. Amos was propelled along with it.
Hadley was not in my arms. I crawled through the billowing haze, and spied Hex wrenching his heel from the saddle cinch as his mare righted herself, and galloped away, utterly crazed. She corrected her flight too late, tumbling over a fatally-steep slope. There was distant whinnying, and then nothing at all. The abstruse battle had dissolved.
I now ask of all those immersed in this tale to grant their credence generously. For the gossiping and prating surrounding this mountain range, and that which had circulated Penance, was far from unfounded. It was our luckless host’s lot to encounter, on that thirty-first day of October, the horror that Hadley, Amos and the other men had once survived, and all that remains to be read, here, is a documentation of stark savagery, and of woe.
Over the crest of the ridge stood what one might have mistook for a man. I should say, moreover, one might have mistook it for standing. It in fact was not.
It was faintly silhouetted against the inky sky, but my eyes were acclimated well enough to the environment by that time that I may now soundly state that a body, brittle and decaying, hung there by a noose lashed around its throat. Light zephyrs traversing the hills made the cadaver oscillate, and the toes of its boots traced the sand lazily. Its twisting rope stretched on and on into the cavernous black above, as though it were puppeteered by some cruel divinity.
Eli, Hex and all the rest were forgotten for an instant. I could not move of my own volition. The aura of our enemy was crushing, relentless, nearly insurmountable. In our company was some unearthly thing not accounted for by the confines of sanity, and only by the grace of God was I able to bring myself to renounce the consuming void.
Our coach, and one other, were irreparable, scorched masses, scattered like seeds. A third, I saw speeding down the mountain, with those left behind given up for dead. The fourth was overturned, and I recognized, scrambling out of it, the man who sought to reach Oregon. He sobbed and held a palm out at the phantom; it had neared, without my realizing it.
Tears streamed from underneath the stout man’s spectacles. “Please Ma… I’m coming home now. I know I was away, but I-I… there was the war. We stopped the rebs. I’m coming home now. You can’t go. You ain’t s-seen the medal your son got yet.”
Like a diseased marionette, the apparition dangled a shadowed arm out to the man at its feet. The son, and former soldier, was reduced to a tortured child before my eyes. His audible anguish stabbed at the still of the night.
“Back, devil!”
Recovered from his ridicule, and with bandaged forearms, it was our young cowboy: racing up the path on horseback, taking aim at the foul wraith. Two bullets were fired; one buried itself in the soil, while the other punched neatly through the desired target’s lapel. It absorbed the projectile like the lifeless husk it was.
The cowboy was forty yards off and closing in, lining up his third shot. A gleam was visible in his eyes, even from this distance. “Fire and brimstone unto you, you-“
Flame from the nearby wreckage swelled, licking the cowboy’s face; it had done so with undeniably hostile intent directing it, shifting not as a natural blaze should. The lad writhed and slipped off his mount, brutally coming to rest in a shallow ditch.
I screamed for Mr. Hex. He had been dragged so carelessly by his mare that he was recuperating with great toil. He coughed, and laboriously rolled onto his stomach. I knew there would be no time for Hex to intervene.
The cowboy pointed his gun, using his one intact arm, and he drew a bead on his foe, using his one unimpaired eye. The hanged thing performed a stiff, swiping motion, and the nails, harnesses and varied metal objects littering the ground rose as one, contorting and melting into one another to form a long, pitted stave. It leveled with the cowboy’s skull. He cocked his pistol’s hammer.
The spear darted at its victim, but I watched as Hex’s wolf, battered and singed, leapt into view and foiled the lethal blow, which glanced off the canine’s haunch. A howl died in the animal’s lungs, and it crashed to the earth at the cowboy’s side. The cowboy’s chest heaved, then the beast’s. They were alive.
Our attacker made no effort to try again. It lingered in subdued obstinacy; swaying, and crackling with rot all the while.
The ashes and planks of our coach buckled, and Eli appeared beneath them, partially pulling himself loose. Relief flooded my soul. He choked my name, but neither he nor I dared to run to the other to embrace; the ghost had glided, on its macabre leash, squarely between us. It then spun in my direction.
“No! Euryale!” Eli rummaged for his weapon, but his hip and holster were still trapped under much of the coach’s remnants.
I waved him off, recalling the cowboy. “Don’t shoot at it!”
I was prepared to die, but not ready to. The dark shape was two body’s lengths away, obscuring Eli. I kept my head high; were this the Devil, it would be in his nature to savor one’s groveling, and I would permit him no such satisfaction. By now, I was hearing its “breathing,” were that the unbroken, low whistle issuing from behind its drooping brim. This was when Hadley stepped out of the clouds of smoke corralling the scene of our impasse. The boy was, with hands atremble, wielding one of Hex’s revolvers, which had been mislaid during the horses’ skirmish.
“Don’t, Hadley! Get away from it!” Eli exhorted.
I tried to be resilient, for Hadley; he was disconcerted enough as he was. “Go to Eli!”
Hex was on one knee, rasping, clenching his ribs like they might fall away without his care. His eyes widened, once seeing Hadley and his objective, and the man opened his mouth to prevent the impending threat; a deep, thick red spilled out instead.
Three of Hadley’s fingers encircled the trigger. “I can kill it…” the boy grimaced.
“Hadley, stop!”
The ghost’s knotted neck rotated to where the child had boldly planted himself. Hadley seized up, and all the world hesitated with him. The flames may have frozen, too; I could not be sure. Quaking, Hadley slowly repositioned his shot.
The barrel was trained on me.
Hex staggered upright.
Eli panicked. “EURYALE!”
“What’re you doin’, son…” said Hex, hauntingly.
Hadley’s lip quivered. “It’s them.”
“Speak up,” Hex told him sharply.
“My father w-wasn’t a liar.”
“… We ain’t of any such opinion-”
“It’s them,” Hadley seethed, in a voice that both was and was not his own. His hold on his weapon tightened. “They betrayed us, our good work and our food. They left with the Yankees. And the land came to death. They ruined us.”
“You’re not shootin’ my gun. You hearin’ me?”
“DAMN THIS-“ Eli failed again to lever the boards from his back. “EURYALE!”
“Let Hadley go,” I demanded of the suspended body. It creaked and danced, in an abrupt gale that ate through to my core. The thing tricked no one, playing dead.
Hadley straightened with a shudder. “They have no right. No rights.”
“NO!” Eli roared.
Hex had been thirty paces from Hadley, but had crept up to twenty. The man’s good eye narrowed. “Ain’t none of us have a right to be here. We jist are.”
“My father didn’t lie to me.”
“SHOOT IT, HEX!”
“I forgive him, Lord,” I whispered. “It is not his doing.”
Something akin to words seeped out of the ghost:
“indulge me…
indulge in me”
This was heeded not by Hex. “Put my gun down.”
“They’re not human.”
“You’re not shootin’ anybody.”
“My father doesn’t have a coward for a son.”
The muzzle of Hadley’s gun twitched. Its mechanism ticked.
There was a pop.
Hex had drawn.
Hadley was sprawled in the dirt.
I forgot any need to be wary in the presence of the hanging reaper; caring little if I were snatched up by its malevolent thrall, I threw myself to Hadley. I desperately checked his heartbeat. My despair was like no other I have harbored in my lifetime; a maroon badge pooled on his breast.
Hex dropped his revolver. Eli was unresponsive, gazing at our dismal spectacle.
I cradled Hadley, staining my clothes. “What have you done, Jonah Hex?”
“Hey you,” the gunslinger rumbled.
I was shaken to see him studying me, and my mournful burden. Hate was etched into him, every inch. I understood, though, that it was not a hatred for us; perhaps, not even for the entity taunting Hex from over his shoulder. Not all of it, anyhow.
Hex turned to the dormant oblivion. His bearing was soft; pacifying, even. It made his acid tone considerably more disquieting.
“I’m supposin’, if I were to shoot you, you wouldn’t be so accommodatin’ as to die.”
The morbid pendulum rocked a stride closer.
“’t’sa shame. That arrangement sounds mighty agreeable to me.”
Amos stumbled forward, dazed, and coated in soot. One proper look at our spectral nemesis coerced the rancher into groping for his gun, but I, supporting Hadley, mouthed “no” and shook my head vehemently. Amos reluctantly eased, gave a melancholic glance to the body I carried, and then proceeded to Eli to release him from his prison; beyond their chore, they were transfixed, as I was, by Hex advancing on the anomalous evil.
“See, you jist killed my horse, and you made me shoot a boy who weren’t responsible for hisself. And I’m findin’ no excuses whatsoever not to take you by that big fuckin’ necktie of yours and haul your chickenshit hide back to hell. Not-a-one.”
A dull groan escaped his opponent.
“Real ornery feller. But you’re a small feller also, ain’t you?”
The ghost’s rope strained, deafeningly so. I gathered Hex had infuriated whatever sinister will manipulated it. The space between the two of them wavered, rippling like a pond. The effect swept over Hex, but no unfavorable consequences came of this; he continued his serene walk.
“Filth,” Hex spat. “What you think you can show me I don’t already see every day?”
The air stirred a second time.
“Jeb don’t blame me for Fort Charlotte. He’s wrong not to, but he don’t blame me.”
A third time, the villain unleashed its witchcraft, whose impurity found its way to me as it did Hex. Flashes of my family invaded my mind. They never experienced a life outside of the plantation.
I fled without them.
left them to die…
No.
I did.
I did not.
“White Fawn done what she done. I couldn’ta stopped her. She were too free a spirit,” snarled Hex. “You’re nothin’. You have nothin’. I know what you really are.”
Eli was at last freed, and he hastened to me, aware of my disorientation. I saw truth and decency again when he enfolded me. We held Hadley, together.
Jonah Hex was a single step from it, now. Another jet of fire, wreathing with sentience, erupted from the earth and almost slashed through his torso, but it fell short. Hex deliberately plunged his arm into it, as a demonstration of contempt. He sustained sparse injuries, for the flame recoiled at his touch.
“It’s not a war when it’s one side that’s fightin’.”
The corpse’s dried bones clacked beneath its garb, and it crooned to Hex in a horrid, pealing chant, not unlike it was spoken from inside a hollowed-out tree:
“it comes ever naturally to your ilk…
your trivial desires…
your infantile bickering, clawing…
you and all my cousins’ bastard creations, affronts…
you will always be so good at it…
for me”
Its withered fingers extended, but Hex nabbed the wrists, forcing them apart. I could swear to you now, even by the paltry light of Amos’ lantern and what little help the moon was providing through the canopy of fog, that the figure wore the Union Army’s blue on one sleeve, and grey on the other, like Hex himself bore. The cavalryman pulled the hanging atrocity toe-to-toe with himself.
“Best be gittin’, now. It’s the dead stayin’ dead, what scares me.”
Thunderous percussions—similar to those of drums, and not of a storm—sounded over the land. The sky bowed and fluctuated about the astral tether belonging to Hex’s captive, and, as equivocally as it had surfaced, the blight then receded into thin air. The man who had vanquished it was left there: fists empty, panting, with twice as many lesions and contusions as he had before sunset.
I wish I could tell you there was an ambiance of resolution to accompany the victory, but this was not so. Embers, and the fetor of burnt horses’ flesh, stung our senses. The night was dense. A downcast Amos relieved me of Hadley, after trying and failing to express his condolences. I initially resisted surrendering my charge, until Eli persuaded me to with a shivering hand cupped on mine. The stout man had collected himself, and gotten our cowboy to his unsteady feet; over and over (but expecting no reply), they both questioned in manic tones what we had all witnessed still living, lurking, feeding, here in the vast frontier of America.
Jonah Hex trod to the cliff where his mare had met her end; on his way, he stooped but once to retrieve the weapon he had used that evening. Eli and I trailed him.
“Mr. Hex…” Eli disturbed his grieving. “We’d like you to know… we know what you done for us, and I thank-“
Hex’s revolver snapped to Eli’s brow. We were in shock; immobilized, and struck dumb by the act.
“You ever ended a life, son?”
Eli was unflinching. “No sir, I haven’t.”
Hex moved close to Eli’s face. Marring the man’s features, in addition to those terrible abrasions, was the same outrage he had fostered before. His triumph over the demon had not soothed his conscience in the least.
“Don’t you thank me for what I done. Don’t you ever thank a man for killin’ for you. You can’t know what they gave up.”
He was broken, a thousand times over. I was sorry for him, truly; therefore I was taken aback by my own immodesty, which ensued once Hex lowered his gun. My memory of this night is vague only here, and though I know I am accountable, I wish it were true that I was scarcely in control of the regrettable words that passed my lips.
“I would not thank you,” I swore fiercely. “Not in all the years I have left will I thank you, for choosing my life over another. He was a boy, Jonah Hex!”
I refused Eli’s arm shepherding me away, pushing it aside.
“My life was payed for by the blood of One other… and you have made it so my life has been payed for by the blood of two. I would have died in Hadley’s stead, but you are selfish, and arrogant and you dispense death on a whim. No, you will not have my gratitude or forgiveness.”
I fear I must have hit him, or chastised him with more profane language than I can admit to using, myself. Hex justified himself in no way, standing as a statue would.
Amos had rounded up a spooked horse and mounted, with Hadley enclosed securely in front of him.
“I’ll ride back to Penance, and tell everyone… tell everyone the way is clear.”
“And we’ll stay here. If that monster shows itself again, we know how to fight it,” the stout man ensured. The young cowboy nodded.
Hex’s wolf limped to him. He stroked its ear, then worked up the nerve to look at Eli and me.
“I’ll be takin’ you to Green River,” he croaked.
And so he did.
***
We did not speak to our scarred stranger for all the remainder of the journey. He led our horses to town. Without us asking, he gruffly convinced the local hostelry to provide Eli and me with rooms. Then he rode west; a wolf in tow, and a heavy coat on his back.
Eli and I would find lasting sanctuary in a mission, in the heart of Arizona territory. It was 1882 by then. Our son Hadley would come to us in the summertime of 1883.
I pray as I have prayed in these many years since, that Mr. Jonah Hex did cease to be that man all in grey, that never did let another tend to his wounds.
I had a comment a couple of images back about how I knew that these were old "men". It's a good question. I don't know. Or maybe I should say that the use of the word men is not to associate a human gender to something that is not human, and is meant in a more generic fashion. I thought about titling this series as "old souls" instead of "men", but obviously I did not. Something about the sound and flow of the words. Even though I like the connotation of soul better than men, I like the way the latter reads better. I also thought about titling some of the images as old women and some as old men, but then I did not want to draw too much attention (or distract too much attention) toward the pursuit of trying to see the distinctions between one group and another by my audience.
Titling is a tricky business.
Of course, I could also fall back to no title at all, but chose not to do that either. It is usually my last resort. A title well chose can add so much to an image, it can set a mood and secure a certain frame of mind in your audience. Along those lines I even thought of titling all these images after various Greek and Roman mythologies, but tossed that out as too heavy-handed and ultimately not in the direction I wanted to go.
The current title works well enough, but is a work in progress. I myself am still feeling out just how to express what I mean about this series. Part of me is still trying to figure out just what the series means to me. On some instinctual level I know what it is, but the more rational and logical parts of my brain are struggling to grasp what those more reactionary parts are feeling.
If that makes sense.
Of course, you are also free to just look at the incredibly lush, dense and verdant forest scenes.
Apologies for the poor shot here. This older Toyota Avensis from Lithuania, was driving passed the Hull Marina. I presume this car was owned by someone who lives/works in Hull. The 'CCP' is kinda an interesting combination, especially given its connotations with the former Soviet Union.
Kingston upon Hull, United Kingdom
Not curtains. But what? No hints but if you guess correctly I will post a comment confirming that you are correct. Ok, one hint: it's an ordinary object not something rare that would be impossible to guess.
Thanks to those of you who hazarded a guess. It's a picture of part of a clear glass fruit bowl that has some interesting contours. When I placed some red paper behind the bowl and used a narrow depth of field some of the contours of the bowl started to look like smooth pleats of fabric. It was then a lot of trial and error with focus, paper, and light to develop the concept of a split curtain, which I thought had an interesting Scriptural connotation.
Much better viewed on black...
The common nightingale, rufous nightingale or simply nightingale (Luscinia megarhynchos), is a small passerine bird best known for its powerful and beautiful song. It was formerly classed as a member of the thrush family Turdidae, but is now more generally considered to be an Old World flycatcher, Muscicapidae. It belongs to a group of more terrestrial species, often called chats.
The common nightingale is slightly larger than the European robin, at 15–16.5 cm (5.9–6.5 in) length. It is plain brown above except for the reddish tail. It is buff to white below. The sexes are similar. The eastern subspecies (L. m. golzi) and the Caucasian subspecies (L. m. africana) have paler upperparts and a stronger face-pattern, including a pale supercilium. The song of the nightingale has been described as one of the most beautiful sounds in nature, inspiring songs, fairy tales, opera, books, and a great deal of poetry.
It is a migratory insectivorous species breeding in forest and scrub in Europe and the Palearctic, and wintering in Sub-Saharan Africa. It is not found naturally in the Americas. The distribution is more southerly than the very closely related thrush nightingale Luscinia luscinia. It nests on or near the ground in dense vegetation. Research in Germany found that favoured breeding habitat of nightingales was defined by a number of geographical factors.
In the U.K., the bird is at the northern limit of its range which has contracted in recent years, placing it on the red list for conservation. Despite local efforts to safeguard its favored coppice and scrub habitat, numbers fell by 53 percent between 1995 and 2008. A survey conducted by the British Trust for Ornithology in 2012 and 2013 recorded some 3,300 territories, with most of these clustered in a few counties in the southeast of England, notably Kent, Essex, Suffolk, and East and West Sussex.
By contrast, the European breeding population is estimated at between 3.2 and 7 million pairs, giving it green conservation status (least concern).
Common nightingales are so named because they frequently sing at night as well as during the day. The name has been used for more than 1,000 years, being highly recognisable even in its Old English form nihtegale, which means "night songstress". Early writers assumed the female sang when it is in fact the male. The song is loud, with an impressive range of whistles, trills and gurgles. Its song is particularly noticeable at night because few other birds are singing. This is why its name includes "night" in several languages. Only unpaired males sing regularly at night, and nocturnal song probably serves to attract a mate. Singing at dawn, during the hour before sunrise, is assumed to be important in defending the bird's territory. Nightingales sing even more loudly in urban or near-urban environments, in order to overcome the background noise. The most characteristic feature of the song is a loud whistling crescendo, absent from the song of thrush nightingale. It has a frog-like alarm call.
The common nightingale is an important symbol for poets from a variety of ages, and has taken on a number of symbolic connotations. Homer evokes the nightingale in the Odyssey, suggesting the myth of Philomela and Procne (one of whom, depending on the myth's version, is turned into a nightingale. This myth is the focus of Sophocles' tragedy, Tereus, of which only fragments remain. Ovid, too, in his Metamorphoses, includes the most popular version of this myth, imitated and altered by later poets, including Chrétien de Troyes, Geoffrey Chaucer, John Gower, and George Gascoigne. T.S. Eliot's "The Waste Land" also evokes the common nightingale's song (and the myth of Philomela and Procne). Because of the violence associated with the myth, the nightingale's song was long interpreted as a lament.
The common nightingale has also been used as a symbol of poets or their poetry. Poets chose the nightingale as a symbol because of its creative and seemingly spontaneous song. Aristophanes's Birds and Callimachus both evoke the bird's song as a form of poetry. Virgil compares the mourning of Orpheus to the “lament of the nightingale”.
In Sonnet 102 Shakespeare compares his love poetry to the song of the common nightingale (Philomel):
"Our love was new, and then but in the spring,
When I was wont to greet it with my lays;
As Philomel in summer's front doth sing,
And stops his pipe in growth of riper days:"
During the Romantic era the bird's symbolism changed once more: poets viewed the nightingale not only as a poet in his own right, but as “master of a superior art that could inspire the human poet”. For some romantic poets, the nightingale even began to take on qualities of the muse. The nightingale has a long history with symbolic associations ranging from "creativity, the muse, nature's purity, and, in Western spiritual tradition, virtue and goodness." Coleridge and Wordsworth saw the nightingale more as an instance of natural poetic creation: the nightingale became a voice of nature. John Keats' "Ode to a Nightingale" pictures the nightingale as an idealized poet who has achieved the poetry that Keats longs to write. Invoking a similar conception of the nightingale, Shelley wrote in his “A Defense of Poetry"
A poet is a nightingale who sits in darkness and sings to cheer its own solitude with sweet sounds; his auditors are as men entranced by the melody of an unseen musician, who feel that they are moved and softened, yet know not whence or why.
The nightingale is the national bird of Ukraine. One legend tells how nightingales once only lived in India, when one nightingale visited Ukraine. Hearing sad songs from the people, the nightingale sang its song to cheer them up. The people responded with happy songs, and since then, nightingales have visited Ukraine every spring to hear Ukrainian songs. National poet Taras Shevchenko observed that "even the memory of the nightingale's song makes man happy."
The nightingale is the official national bird of Iran. In medieval Persian literature, the nightingale’s enjoyable song has made it a symbol of the lover who is eloquent, passionate, and doomed to love in vain. In Persian poetry, the object of the nightingale’s affections is the rose which embodies both the perfection of earthly beauty and the arrogance of that perfection.
For more information, please visit en.wikipedia.org/wiki/Common_nightingale
Sérguiev Posad (Rusia) - Sergiyev Posad (Russia) - Се́ргиев Поса́д (Россия)
Sérguiev Posad (en ruso: Се́ргиев Поса́д), entre 1930 y 1991 llamada Zagorsk, es una ciudad rusa, al nordeste de Moscú. Contaba con 109.252 habitantes en el censo de 2008. Posee un importante conjunto monumental, el monasterio de la Trinidad y de San Sergio (siglos XV-XVIII), declarado Patrimonio de la Humanidad por la UNESCO.
es.wikipedia.org/wiki/Sérguiev_Posad
es.wikipedia.org/wiki/Anillo_de_Oro_de_Rusia
Sergiyev Posad (Russian: Се́ргиев Поса́д) is a city and the administrative center of Sergiyevo-Posadsky District in Moscow Oblast, Russia. Population: 111,179 (2010 Census); 113,581 (2002 Census); 114,696 (1989 Census).
It was previously known as Sergiyev Posad (until 1919), Sergiyev (until 1930), Zagorsk (until 1991).
Sergiyev Posad grew in the 15th century around one of the greatest of Russian monasteries, the Trinity Lavra established by St. Sergius of Radonezh, still (as of 2015) one of the largest monasteries in Russia. Town status was granted to Sergiyev Posad in 1742. The town's name, alluding to St. Sergius, has strong religious connotations. Soviet authorities changed it first to just Sergiyev in 1919, and then to Zagorsk in 1930, in memory of the revolutionary Vladimir Mikhailovich Zagorsky
The original name was restored in 1991.
Within the framework of administrative divisions, Sergiyev Posad serves as the administrative center of Sergiyevo-Posadsky District. As an administrative division, it is, together with twenty-six rural localities, incorporated within Sergiyevo-Posadsky District as the City of Sergiyev Posad. As a municipal division, the City of Sergiyev Posad is incorporated within Sergiyevo-Posadsky Municipal District as Sergiyev Posad Urban Settlement.
Tourism associated with the Golden Ring plays a role in the regional economy. There is also an important toy factory.
The Moscow–Yaroslavl railway and highway pass through the town. Sergiyev Posad Bus Terminal is located in the city.
en.wikipedia.org/wiki/Sergiyev_Posad
en.wikipedia.org/wiki/Golden_Ring_of_Russia
El monasterio de la Trinidad y San Sergio (en ruso Тро́ице-Се́ргиева Ла́вра; o Tróitse-Sérguieva Lavra) en la ciudad de Sérguiev Posad (antiguo Zagorsk) es un importante monasterio ruso y centro espiritual de la iglesia ortodoxa rusa. Sérguiev Posad se encuentra a unos 70 kilómetros al noreste de Moscú en la carretera que va a Yaroslavl. Actualmente alberga a unos 300 monjes. Según la Unesco, que lo declaró Patrimonio de la Humanidad en 1993, se trata de «un buen ejemplo de monasterio ortodoxo en funcionamiento, con rasgos militares típicos de los siglos XV al XVIII, período durante el que se desarrolló.»
La iglesia principal de la Laura (monasterio), la catedral de la Asunción, recuerda la homónima catedral del Kremlin y alberga las tumbas de los Godunov.
Siendo monje de la Laura, Andréi Rubliov pintó, para el iconostasio de la catedral, su más célebre icono La Trinidad que actualmente se expone en la Galería Tretiakov de Moscú.
es.wikipedia.org/wiki/Laura_de_la_Trinidad_y_San_Sergio
The Trinity Lavra of St. Sergius (Russian: Тро́ице-Се́ргиева Ла́вра) is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.
The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples.
In 1355, Sergius introduced a charter which required the construction of auxiliary buildings, such as refectory, kitchen, and bakery. This charter was a model for Sergius' numerous followers who founded more than 400 cloisters all over Russia, including the celebrated Solovetsky, Kirillov, and Simonov monasteries.
St. Sergius supported Dmitri Donskoi in his struggle against the Tatars and sent two of his monks, Peresvet and Oslyabya, to participate in the Battle of Kulikovo (1380). At the outbreak of the battle, Peresvet died in a single combat against a Tatar bogatyr. The monastery was devastated by fire, when a Tatar unit raided the area in 1408.
St. Sergius was declared patron saint of the Russian state in 1422. The same year the first stone cathedral was built by a team of Serbian monks who had found refuge in the monastery after the Battle of Kosovo. The relics of St. Sergius still may be seen in this cathedral, dedicated to the Holy Trinity. The greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Traditionally, Muscovite royals were baptized in this cathedral and held thanksgiving services here.
In 1476, Ivan III invited several Pskovian masters to build the church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower. The interior contains the earliest specimens of the use of glazed tiles for decoration. In the early 16th century, Vasily III added the Nikon annex and the Serapion tent, where several of Sergius' disciples were interred.
It took 26 years to construct the six-pillared Assumption Cathedral, which was commissioned by Ivan the Terrible in 1559. The cathedral is much larger than its model and namesake in the Moscow Kremlin. The magnificent iconostasis of the 16th–18th centuries features Simon Ushakov's masterpiece, the icon of Last Supper. Interior walls were painted with violet and blue frescoes by a team of Yaroslavl masters in 1684. The vault contains burials of Boris Godunov, his family and several 20th-century patriarchs.
As the monastery grew into one of the wealthiest landowners in Russia, the woods where it had stood were cleared and a village (or posad) sprang up near the monastery walls. It gradually developed into the modern town of Sergiyev Posad. The cloister itself was a notable centre of chronicle-writing and icon painting. Just opposite the monastery walls St. Paraskeva's Convent was established, among whose buildings St. Paraskeva's Church (1547), Introduction Church (1547), and a 17th-century chapel over St. Paraskeva's well are still visible.
In 1550s, a wooden palisade surrounding the cloister was replaced with 1.5 km-long stone walls, featuring twelve towers, which helped the monastery to withstand a celebrated 16-month Polish-Lithuanian siege in 1608–1610. A shell-hole in the cathedral gates is preserved as a reminder of Wladyslaw IV's abortive siege in 1618.
By the end of the 17th century, when young Peter I twice found refuge within the monastery from his enemies, numerous buildings had been added. These include a small baroque palace of the patriarchs, noted for its luxurious interiors, and a royal palace, with its facades painted in checkerboard design. The refectory of St. Sergius, covering 510 square meters and also painted in dazzling checkerboard design, used to be the largest hall in Russia. The five-domed Church of John the Baptist's Nativity (1693–1699) was commissioned by the Stroganovs and built over one of the gates. Other 17th-century structures include the monks' cells, a hospital topped with a tented church, and a chapel built over a holy well discovered in 1644.
In 1744, Empress Elizabeth conferred on the cloister the dignity of a Lavra. The metropolitan of Moscow was henceforth also the Archimandrite of the Lavra. Elizabeth particularly favoured the Trinity and annually proceeded afoot from Moscow to the cloister. Her secret spouse Alexey Razumovsky accompanied her on such journeys and commissioned a baroque church to the Virgin of Smolensk, the last major shrine to be erected in the Lavra. Another pledge of Elizabeth's affection for the monastery is a white-and-blue baroque belltower, which, at 88 meters, was one of the tallest structures built in Russia up to that date. Its architects were Ivan Michurin and Dmitry Ukhtomsky.
Throughout the 19th century, the Lavra maintained its status as the richest Russian monastery. A seminary founded in 1742 was replaced by an ecclesiastical academy in 1814. The monastery boasted a supreme collection of manuscripts and books. Medieval collections of the Lavra sacristy attracted thousands of visitors. In Sergiyev Posad, the monastery maintained several sketes, one of which is a place of burial for the conservative philosophers Konstantin Leontiev and Vasily Rozanov.
After the Russian Revolution of 1917, the Soviet government closed the lavra in 1920. Its buildings were assigned to different civic institutions or declared museums. In 1930, monastery bells, including the Tsar-Bell of 65 tons, were destroyed. Pavel Florensky and his followers prevented the authorities from stealing and selling the sacristy collection but overall many valuables were lost or transferred to other collections.
In 1945, following Joseph Stalin's temporary tolerance of the church during World War II, the Lavra was returned to the Russian Orthodox Church. On April 16, 1946 divine service was renewed at the Assumption Cathedral. The lavra continued as the seat of the Moscow Patriarchate until 1983, when the patriarch was allowed to settle at the Danilov Monastery in Moscow. After that, the monastery continued as a prime centre of religious education. Important restoration works were conducted in the 1960s and 1970s. In 1993, the Trinity Lavra was inscribed on the UN World Heritage List.
The Lavra has a number of representative churches (podvorie or metochia) in its vicinity and throughout Russia. The Lavra's hieromonks have manned a number of sketes at remote locations (such as the Anzer Island in the Solovki Archipelago in the White Sea), as well as the Trinity Church on the King George Island in the Antarctic.
Chrysanthemums, sometimes called mums or chrysanths, are flowering plants of the genus Chrysanthemum in the family Asteraceae. They are native to East Asia and northeastern Europe. Most species originate from East Asia and the center of diversity is in China. Countless horticultural varieties and cultivars exist.
Description
The genus Chrysanthemum are perennial herbaceous flowering plants, sometimes subshrubs. The leaves are alternate, divided into leaflets and may be pinnatisect, lobed, or serrate (toothed) but rarely entire; they are connected to stalks with hairy bases.
The compound inflorescence is an array of several flower heads, or sometimes a solitary head. The head has a base covered in layers of phyllaries. The simple row of ray florets is white, yellow, or red. The disc florets are yellow. Pollen grains are approximately 34 microns.[citation needed]
Etymology
The name "chrysanthemum" is derived from the Ancient Greek: χρυσός chrysos (gold) and Ancient Greek: ἄνθεμον anthemon (flower).
Taxonomy
The genus Chrysanthemum was first formally described by Linnaeus in 1753, with 14 species, and hence bears his name (L.) as the botanical authority. The genus once included more species, but was split several decades ago into several genera, putting the economically important florist's chrysanthemums in the genus Dendranthema. The naming of these genera has been contentious, but a ruling of the International Botanical Congress in 1999 changed the defining species of the genus to Chrysanthemum indicum, restoring the florist's chrysanthemums to the genus Chrysanthemum.[citation needed]
Genera now separated from Chrysanthemum include Argyranthemum, Glebionis, Leucanthemopsis, Leucanthemum, Rhodanthemum, and Tanacetum.
Species
As of February 2020, Plants of the World Online accepted the following species:
Chrysanthemum aphrodite Kitam.
Chrysanthemum arcticum L.
Chrysanthemum argyrophyllum Ling
Chrysanthemum arisanense Hayata
Chrysanthemum chalchingolicum Grubov
Chrysanthemum chanetii H.Lév.
Chrysanthemum crassum (Kitam.) Kitam.
Chrysanthemum cuneifolium Kitam.
Chrysanthemum daucifolium Pers.
Chrysanthemum dichrum (C.Shih) H.Ohashi & Yonek.
Chrysanthemum foliaceum (G.F.Peng, C.Shih & S.Q.Zhang) J.M.Wang & Y.T.Hou
Chrysanthemum glabriusculum (W.W.Sm.) Hand.-Mazz.
Chrysanthemum horaimontanum Masam.
Chrysanthemum hypargyreum Diels
Chrysanthemum indicum L.
Chrysanthemum integrifolium Richardson
Chrysanthemum japonense (Makino) Nakai
Chrysanthemum × konoanum Makino
Chrysanthemum lavandulifolium Makino
Chrysanthemum leucanthum (Makino) Makino
Chrysanthemum longibracteatum (C.Shih, G.F.Peng & S.Y.Jin) J.M.Wang & Y.T.Hou
Chrysanthemum maximoviczii Kom.
Chrysanthemum miyatojimense Kitam.
Chrysanthemum × morifolium (Ramat.) Hemsl.
Chrysanthemum morii Hayata
Chrysanthemum naktongense Nakai
Chrysanthemum ogawae Kitam.
Chrysanthemum okiense Kitam.
Chrysanthemum oreastrum Hance
Chrysanthemum ornatum Hemsl.
Chrysanthemum parvifolium C.C.Chang
Chrysanthemum potentilloides Hand.-Mazz.
Chrysanthemum rhombifolium (Y.Ling & C.Shih) H.Ohashi & Yonek.
Chrysanthemum × rubellum Sealy
Chrysanthemum × shimotomaii Makino
Chrysanthemum sinuatum Ledeb.
Chrysanthemum vestitum (Hemsl.) Kitam.
Chrysanthemum yantaiense M.Sun & J.T.Chen
Chrysanthemum yoshinaganthum Makino
Chrysanthemum zawadskii Herbich
Chrysanthemum zhuozishanense L.Q.Zhao & Jie Yang
Former species include:
Chrysanthemum carinatum = Ismelia carinata
Chrysanthemum cinerariifolium = Tanacetum cinerariifolium
Chrysanthemum coccineum = Tanacetum coccineum
Chrysanthemum coronarium = Glebionis coronaria
Chrysanthemum frutescens = Argyranthemum frutescens
Chrysanthemum maximum = Leucanthemum maximum
Chrysanthemum pacificum = Ajania pacifica
Chrysanthemum segetum = Glebionis segetum
Ecology
Chrysanthemums start blooming in early autumn. This is also known as the favorite flower for the month of November.
History
Chrysanthemums (Chinese: 菊花; pinyin: Júhuā) were first cultivated in China as a flowering herb as far back as the 15th century BCE. Over 500 cultivars had been recorded by 1630. By 2014 it was estimated that there were over 20,000 cultivars in the world and about 7,000 cultivars in China.[14] The plant is renowned as one of the Four Gentlemen (四君子) in Chinese and East Asian Art. The plant is particularly significant during the Double Ninth Festival.
Chrysanthemum cultivation in Japan began during the Nara and Heian periods (early 8th to late 12th centuries), and gained popularity in the Edo period (early 17th to late 19th century). Many flower shapes, colours, and varieties were created. The way the flowers were grown and shaped also developed, and chrysanthemum culture flourished. Various cultivars of chrysanthemums created in the Edo period were characterized by a remarkable variety of flower shapes, and were exported to China from the end of the Edo period, changing the way Chinese chrysanthemum cultivars were grown and their popularity. In addition, from the Meiji period (late 19th to early 20th century), many cultivars with flowers over 20 cm (7.87 in) in diameter, called the Ogiku (lit., great chrysanthemum) style were created, which influenced the subsequent trend of chrysanthemums. The Imperial Seal of Japan is a chrysanthemum and the institution of the monarchy is also called the Chrysanthemum Throne. A number of festivals and shows take place throughout Japan in autumn when the flowers bloom. Chrysanthemum Day (菊の節句, Kiku no Sekku) is one of the five ancient sacred festivals. It is celebrated on the 9th day of the 9th month. It was started in 910, when the imperial court held its first chrysanthemum show.
Chrysanthemums entered American horticulture in 1798 when Colonel John Stevens imported a cultivated variety known as 'Dark Purple' from England. The introduction was part of an effort to grow attractions within Elysian Fields in Hoboken, New Jersey.
Modern cultivated chrysanthemums are showier than their wild relatives. Many horticultural specimens have been bred to bear many rows of ray florets in a great variety of colors. The flower heads occur in various forms, and can be daisy-like or decorative, like pompons or buttons. This genus contains many hybrids and thousands of cultivars developed for horticultural purposes. In addition to the traditional yellow, other colors are available, such as white, purple, and red. The most important hybrid is Chrysanthemum × morifolium (syn. C. × grandiflorum), derived primarily from C. indicum, but also involving other species.[citation needed]
Over 140 cultivars of chrysanthemum have gained the Royal Horticultural Society's Award of Garden Merit (confirmed 2017).
In Japan, a form of bonsai chrysanthemum was developed over the centuries. The cultivated flower has a lifespan of about 5 years and can be kept in miniature size. Another method is to use pieces of dead wood and the flower grows over the back along the wood to give the illusion from the front that the miniature tree blooms.
Culinary uses
Yellow or white chrysanthemum flowers of the species C. morifolium are boiled to make a tea in some parts of East Asia. The resulting beverage is known simply as chrysanthemum tea (菊 花 茶, pinyin: júhuā chá, in Chinese). In Korea, a rice wine flavored with chrysanthemum flowers is called gukhwaju (국화주).
Chrysanthemum leaves are steamed or boiled and used as greens, especially in Chinese cuisine. The flowers may be added to dishes such as mixian in broth, or thick snakemeat soup (蛇羹) to enhance the aroma. They are commonly used in hot pot and stir fries. Japanese cuisine sashimi uses small chrysanthemums as garnish.
Insecticidal uses
Pyrethrum (Chrysanthemum [or Tanacetum] cinerariaefolium) is economically important as a natural source of insecticide. The flowers are pulverized, and the active components, called pyrethrins, which occur in the achenes, are extracted and sold in the form of an oleoresin. This is applied as a suspension in water or oil, or as a powder. Pyrethrins attack the nervous systems of all insects, and inhibit female mosquitoes from biting. In sublethal doses, they have an insect repellent effect.[citation needed] They are harmful to fish, but are far less toxic to mammals and birds than many synthetic insecticides. They are not persistent, being biodegradable, and also decompose easily on exposure to light. Pyrethroids such as permethrin are synthetic insecticides based on natural pyrethrum. Despite this, chrysanthemum leaves are still a major host for destructive pests, such as leafminer flies including L. trifolii.
Environmental uses
Chrysanthemum plants have been shown to reduce indoor air pollution by the NASA Clean Air Study
Cultural significance and symbolism
In some European countries (e.g., France, Belgium, Italy, Spain, Poland, Hungary, Croatia), incurve chrysanthemums symbolize death and are used only for funerals or on graves, while other types carry no such symbolism;[citation needed] similarly, in China, Japan, and Korea of East Asia, white chrysanthemums symbolize adversity, lamentation, and/or grief. In some other countries, they represent honesty. In the United States, the flower is usually regarded as positive and cheerful, with New Orleans as a notable exception.
In the Victorian language of flowers, the chrysanthemum had several meanings. The Chinese chrysanthemum meant cheerfulness, whereas the red chrysanthemum stood for "I Love", while the yellow chrysanthemum symbolized slighted love. The chrysanthemum is also the flower of November.
The chrysanthemum is the city flower of Beijing and Kaifeng. The tradition of cultivating different varieties of chrysanthemums stretches back 1600 years, and the scale reached a phenomenal level during the Song dynasty until its loss to the Jürchens in 1126. The city has held the Kaifeng Chrysanthemum Cultural Festival since 1983 (renamed China Kaifeng Chrysanthemum Cultural Festival in 1994). The event is the largest chrysanthemum festival in China; it has been a yearly feature since, taking place between 18 October and 18 November every year.
The chrysanthemum is one of the "Four Gentlemen" (四君子) of China (the others being the plum blossom, the orchid, and bamboo). The chrysanthemum is said to have been favored by Tao Qian, an influential Chinese poet, and is symbolic of nobility. It is also one of the four symbolic seasonal flowers.
A chrysanthemum festival is held each year in Tongxiang, near Hangzhou, China.
Chrysanthemums are the topic in hundreds of poems of China.
The "golden flower" referred to in the 2006 movie Curse of the Golden Flower is a chrysanthemum.
"Chrysanthemum Gate" (jú huā mén 菊花门), often abbreviated as Chrysanthemum (菊花), is taboo slang meaning "anus" (with sexual connotations).
An ancient Chinese city (Xiaolan Town of Zhongshan City) was named Ju-Xian, meaning "chrysanthemum city".
The plant is particularly significant during the Chinese Double Ninth Festival.
In Chinese culture, the chrysanthemum is a symbol of autumn and the flower of the ninth moon. People even drank chrysanthemum wine on the ninth day of the ninth lunar month to prolong their lives during the Han dynasty. It is a symbol of longevity because of its health-giving properties. Because of all of this, the flower was often worn on funeral attire.
Pharmacopoeia of the People's Republic of China listed two kinds of chrysanthemum for medical use, Yejuhua and Juhua. Historically Yejuhua is said to treat carbuncle, furuncle, conjunctivitis, headache, and vertigo. Juhua is said to treat cold, headache, vertigo, and conjunctivitis.
Japan
Chrysanthemums and fences.
Chrysanthemums first arrived in Japan by way of China in the 5th century. The chrysanthemum has been used as a theme of waka (Japanese traditional poetry) since around the 10th century in the Heian period, and Kokin Wakashū is the most famous of them. In the 12th century, during the Kamakura period, when the Retired Emperor Go-Toba adopted it as the mon (family crest) of the Imperial family, it became a flower that symbolized autumn in Japan. During the Edo period from the 17th century to the 19th century, due to the development of economy and culture, the cultivation of chrysanthemums, cherry blossoms, Japanese iris, morning glory, etc. became popular, many cultivars were created and many chrysanthemum exhibitions were held. From the Meiji period in the latter half of the 19th century, due to the growing importance of the chrysanthemum, which symbolized the Imperial family, the creation of ogiku style cultivars with a diameter of 20 cm or more became popular.
In the present day, each autumn there are chrysanthemum exhibitions at the Shinjuku Gyo-en, Meiji Shrine and Yasukuni Shrine in Tokyo. The Yasukuni Shrine, formerly a state-endowed shrine (官国弊社, kankokuheisha) has adopted the chrysanthemum crest. Culinary-grade chrysanthemums are used to decorate food, and they remain a common motif for traditional Japanese arts like porcelain, lacquerware and kimono.
Chrysanthemum growing is still practised actively as a hobby by many Japanese people who enter prize plants in contests. Chrysanthemum "dolls", often depicting fictional characters from both traditional sources like kabuki and contemporary sources like Disney, are displayed throughout the fall months, and the city of Nihonmatsu hosts the "Nihonmatsu Chrysanthemum Dolls Exhibition" every autumn in historical ruin of Nihonmatsu Castle. They are also grown into chrysanthemum bonsai forms.
In Japan, the chrysanthemum is a symbol of the Emperor and the Imperial family. In particular, a "chrysanthemum crest" (菊花紋章, kikukamonshō or kikkamonshō), i.e. a mon of chrysanthemum blossom design, indicates a link to the Emperor; there are more than 150 patterns of this design. Notable uses of and reference to the Imperial chrysanthemum include:
The Imperial Seal of Japan is used by members of the Japanese imperial family. In 1869, a two-layered, 16-petal design was designated as the symbol of the emperor. Princes used a simpler, single-layer pattern.
The Chrysanthemum Throne is the name given to the position of Japanese Emperor and the throne.
The Supreme Order of the Chrysanthemum is a Japanese honor awarded by the emperor on the advice of the Japanese government.
In Imperial Japan, small arms were required to be stamped with the imperial chrysanthemum, as they were considered the personal property of the emperor.
The Nagoya Castle Chrysanthemum Competition started after the end of the Pacific War. The event at the castle has become a tradition for the city. With three categories, it is one of the largest events of its kind in the region by both scale and content. The first category is the exhibition of cultivated flowers. The second category is for bonsai flowers, which are combined with dead pieces of wood to give the illusion of miniature trees. The third category is the creation of miniature landscapes.
Asia
Korea
Korea has a number of flower shows that exhibit the chrysanthemum, such as the Masan Gagopa Chrysanthemum Festival.
West Asia
Iran
In Iran, chrysanthemums are associated with the Zoroastrian spiritual being Ashi Vanghuhi (lit. 'good blessings, rewards'), a female Yazad (angel) presiding over blessings.
Israel
In 2017, Israel named a new fast-growing Chrysanthemum flower after Narendra Modi, the Prime Minister of India, in a special gesture to mark the first visit of an Indian prime minister to the Jewish nation.
Oceania
Australia
In Australia, on Mother's Day, which falls in May when the flower is in season, people traditionally wear a white chrysanthemum, or a similar white flower to honour their mothers. Chrysanthemums are often given as Mother's Day presents.
North America
United States
On 5 and 6 November 1883, in Philadelphia, the Pennsylvania Horticultural Society (PHS), at the request of the Florists and Growers Society, held its first Chrysanthemum Show in Horticultural Hall. This would be the first of several chrysanthemum events presented by PHS to the public.
The founding of the chrysanthemum industry dates back to 1884, when the Enomoto brothers of Redwood City, California grew the first chrysanthemums cultivated in America.
In 1913, Sadakasu Enomoto (of San Mateo County) astounded the flower world by successfully shipping a carload of Turner chrysanthemums to New Orleans for the All Saints Day Celebration.
The chrysanthemum was recognized as the official flower of the city of Chicago by Mayor Richard J. Daley in 1966.
The chrysanthemum is the official flower of the city of Salinas, California.
The chrysanthemum is the official flower of several fraternities and sororities including Chi Phi, Phi Kappa Sigma, Phi Mu Alpha Sinfonia, Lambda Kappa Sigma, Sigma Alpha and Triangle Fraternity.
Europe
Italy
Italian composer Giacomo Puccini wrote Crisantemi (1890), a movement for string quartet, in memory of his friend Amedeo di Savoia Duca d'Aosta. In Italy (and other European countries) the chrysanthemum is the flower that people traditionally bring to their deceased loved ones at the cemetery and is generally associated with mourning. A probable reason for this is the fact that the plant flowers between the end of October and the beginning of November, coinciding with the Day of the Dead (2 November).
Poland
Chrysanthemums are placed on graves to honor the dead during All Saints' Day and All Souls' Day in Poland.
United Kingdom
The UK National Collection of hardy chrysanthemums is at Hill Close Gardens near Warwick.
Residents of Chesterfield will know that the Chesterfield Hotel is no more. I've photographed this through the last few years until its demolition. The following history is courtesy of Chesterfield Civic Society:
The Chesterfield Hotel was built in 1876–7, a few years after the Midland Railway rebuilt its station at Chesterfield on its present site.
The hotel, which is built of brick with pitched slate roofs on a quadrangular plan around a central courtyard, was extended three times.
Known for most of its life as the Station Hotel, it was renamed the Chesterfield Hotel in the 1980s, presumably because the older name had rather down-at-heel connotations, although the later name was essentially meaningless.
The Station Hotel set out from the start to be Chesterfield’s leading hotel. For much of the twentieth century it was one of Mansfield Brewery’s leading residential houses and was featured a good deal in the company’s advertising. It was a three-star hotel, whereas its nearest rival, the Hotel Portland of 1899, also a railway hotel, was Chesterfield’s two-star hotel.
For many local people, the hotel is probably most affectionately remembered as a function venue, rather than as somewhere to stay.
The setting of the hotel was not improved by the decision to sever Corporation Street as a motor road when the Inner Relief Road was built, separating it from the other commercial buildings higher up the street, and leaving it in not very splendid isolation, flanked by minor roads on three sides and the Inner Relief Road on the fourth.
Hotels of this sort in not particularly wealthy medium-sized provincial towns have not had an easy time in recent decades and for most local people it was probably disappointing, rather than surprising, when it ceased trading. It must have been a very expensive building to maintain and, despite the efforts of recent operators, was arguably doomed from the day the Casa opened on Whittington Moor. These show the start of its demolition.
A few moments on LakeOntario this morning...
The long.taled Ducks......
"Their breeding habitat is in tundra pools and marshes, but also along sea coasts and in large mountain lakes in the North Atlantic region, Alaska, northern Canada, northern Europe, and Russia. The nest is located on the ground near water; it is built using vegetation and lined with down. They are migratory and winter along the eastern and western coasts of North America, on the Great Lakes, coastal northern Europe and Asia, with stragglers to the Black Sea. The most important wintering area is the Baltic Sea, where a total of about 4.5 million gather.
The long-tailed duck is gregarious, forming large flocks in winter and during migration. They feed by diving for mollusks, crustaceans and some small fish. Although they usually feed close to the surface, they are capable of diving to depths of 60 m (200 ft).
Common Name"
In North American English it is sometimes called oldsquaw, though this name has fallen out of favour under influence of negative connotations of the word squaw in English usage. Some biologists have also feared that this name would be offensive to some Native American tribes involved in the conservation effort.[5] The American Ornithologists' Union stated that "political correctness" was not sufficient to change the name, but "to conform with English usage in other parts of the world", it officially adopted the name "Long-tailed Duck".[
In October 1981, flying tiger ancient human remains from Guizhou Provincial Museum trial excavation, the accumulation of complex, broadly divided into early and late phases. Early formation of yellow or grayish yellow, unearthed panda, Stegodon fossils, stone products are made for the late Paleolithic culture era. Advanced formation is black, black, unearthed animal genetic pulp for extant species, and human mandibular and chipped stone, grinding stone, grinding bone, pottery and other large, geological time for the Holocene, culture in the age of the Neolithic age, that about 4000 years ago to 6000 years.
Unearthed stone products made a total of 532 pieces of raw materials, mainly to flint stone, there is, nuclear, stone etc.. The stone to stone, with the forward direction of processing processing, types of hit device, a scraper, tip like device and dolabriform etc.. The scraper accounted for 76%, tip like device is small but fine processing. The axe is a symbol of the transformation of Neolithic culture. 27 pieces of polished stone, delicate process, a stone axe, stone adzes, stone spinning wheels, stone scraper, stone arrow head, small stones (spear) 8. The number of stone adzes, regular shape, with long oblique cutting tool representative. 79 pieces of bone, in addition to the 1 pieces of grinding residual bone scraper, are making bone, bone and bone shovel cone. The three notches in the teeth may be scratching the porcupine symbol. In addition to pottery and ball spinning round round cake 1, the rest are all pieces of artifacts. 1494 tablets. The uneven thickness, thickness of 1.2 cm, thickness of only 0.2 cm, high temperature, hard texture. About 70% of sand pottery, pottery sand shale pottery class accounted for 30%, very little. Sand and sand are mainly sand. Pottery ornamentation is complicated, there are thick rope lines and Fang Gewen cone, tattoo, carved lines and lines and other additional cone. There are 3 pieces of pottery pottery, which has 1 pieces of orange powder is subjected to pottery coating inside and outside the grey clay, on the exterior is painted with two parallel red bands. This is the first time in Guizhou, Guizhou is also the earliest pottery record.
The site has a new and old stone formation, and the cultural connotation is rich. Pottery appear more attractive, but considerable differences in advanced culture. These have great significance to the study of the relationship between the new and the old stone culture in Guizhou and the time continuity of the times.
In February 23, 1982, the Guizhou Provincial People's Government approved the publication of the provincial cultural relics protection units. 1981年10月，飞虎山古人类遗址由贵州省博物馆试掘，洞内堆积复杂，大致分早、晚两期。早期地层呈黄色或灰黄色，出土大熊猫、剑齿象等化石，石制品均为打制，文化时代为旧石器时代晚期。晚期地层呈黑色、灰黑色，出土动物遗髓为现生属种，并出人类下颌件和打制石器、磨制石器、磨制骨器、大量的陶片等，地质时代为全新世，文化时代属新石器时代，推测距今约4000年至6000年。
遗址出土打制的石制品共532件，原料以燧石为主，有是核、石片、石器等。石器以石片为主，加工方向以正向加工为主，类型有砸器、刮削器、尖状器和斧形器等。其中刮削器占76%，尖状器虽少但加工精细。斧形器似为向新石器文化转化的象征。磨制石器27件，加工精致，有石斧、石锛、石纺轮、石刮刀、石箭(矛)头、小石块等8种。石锛数量多，形制规整，以长形斜刃具代表性。骨器79件，除1件残的磨制骨刮刀外，均为打制骨器，有骨锥和骨铲。其中豪猪牙上的三道刻痕可能是刻划符。陶器除圆饼式及圆珠纺轮各1件外，其余全是器物碎片。计1494片。其厚度不匀，厚者达1.2厘米，薄者仅0.2厘米，火候高，质地坚硬。夹砂灰陶约占70%，夹砂黑陶占30%，泥质类陶极少。夹砂陶以夹细砂为主。陶片纹饰复杂多样，有粗细绳纹、方格纹、锥刺纹、刻划纹和附加锥纹等。陶片中有3片彩陶，其中有1片是在泥质灰陶的内外施以粉澄色陶衣，再于外表绘有两条平行的红色条带。这是贵州首次发现，也是贵州迄今最早的彩陶记录。
遗址具有新、旧石器地层叠压，文化内涵丰富。彩陶的出现更引人瞩目，但中、晚期文化差异颇大。这些对研究贵州新、旧石器文化的相互关系和时代延续问题具有重要的意义。
1982年2月23日，经贵州省人民政府批准公布为省级文物保护单位。
Sérguiev Posad (Rusia) - Sergiyev Posad (Russia) - Се́ргиев Поса́д (Россия)
Sérguiev Posad (en ruso: Се́ргиев Поса́д), entre 1930 y 1991 llamada Zagorsk, es una ciudad rusa, al nordeste de Moscú. Contaba con 109.252 habitantes en el censo de 2008. Posee un importante conjunto monumental, el monasterio de la Trinidad y de San Sergio (siglos XV-XVIII), declarado Patrimonio de la Humanidad por la UNESCO.
es.wikipedia.org/wiki/Sérguiev_Posad
es.wikipedia.org/wiki/Anillo_de_Oro_de_Rusia
Sergiyev Posad (Russian: Се́ргиев Поса́д) is a city and the administrative center of Sergiyevo-Posadsky District in Moscow Oblast, Russia. Population: 111,179 (2010 Census); 113,581 (2002 Census); 114,696 (1989 Census).
It was previously known as Sergiyev Posad (until 1919), Sergiyev (until 1930), Zagorsk (until 1991).
Sergiyev Posad grew in the 15th century around one of the greatest of Russian monasteries, the Trinity Lavra established by St. Sergius of Radonezh, still (as of 2015) one of the largest monasteries in Russia. Town status was granted to Sergiyev Posad in 1742. The town's name, alluding to St. Sergius, has strong religious connotations. Soviet authorities changed it first to just Sergiyev in 1919, and then to Zagorsk in 1930, in memory of the revolutionary Vladimir Mikhailovich Zagorsky
The original name was restored in 1991.
Within the framework of administrative divisions, Sergiyev Posad serves as the administrative center of Sergiyevo-Posadsky District. As an administrative division, it is, together with twenty-six rural localities, incorporated within Sergiyevo-Posadsky District as the City of Sergiyev Posad. As a municipal division, the City of Sergiyev Posad is incorporated within Sergiyevo-Posadsky Municipal District as Sergiyev Posad Urban Settlement.
Tourism associated with the Golden Ring plays a role in the regional economy. There is also an important toy factory.
The Moscow–Yaroslavl railway and highway pass through the town. Sergiyev Posad Bus Terminal is located in the city.
en.wikipedia.org/wiki/Sergiyev_Posad
en.wikipedia.org/wiki/Golden_Ring_of_Russia
El monasterio de la Trinidad y San Sergio (en ruso Тро́ице-Се́ргиева Ла́вра; o Tróitse-Sérguieva Lavra) en la ciudad de Sérguiev Posad (antiguo Zagorsk) es un importante monasterio ruso y centro espiritual de la iglesia ortodoxa rusa. Sérguiev Posad se encuentra a unos 70 kilómetros al noreste de Moscú en la carretera que va a Yaroslavl. Actualmente alberga a unos 300 monjes. Según la Unesco, que lo declaró Patrimonio de la Humanidad en 1993, se trata de «un buen ejemplo de monasterio ortodoxo en funcionamiento, con rasgos militares típicos de los siglos XV al XVIII, período durante el que se desarrolló.»
La iglesia principal de la Laura (monasterio), la catedral de la Asunción, recuerda la homónima catedral del Kremlin y alberga las tumbas de los Godunov.
Siendo monje de la Laura, Andréi Rubliov pintó, para el iconostasio de la catedral, su más célebre icono La Trinidad que actualmente se expone en la Galería Tretiakov de Moscú.
es.wikipedia.org/wiki/Laura_de_la_Trinidad_y_San_Sergio
The Trinity Lavra of St. Sergius (Russian: Тро́ице-Се́ргиева Ла́вра) is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.
The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples.
In 1355, Sergius introduced a charter which required the construction of auxiliary buildings, such as refectory, kitchen, and bakery. This charter was a model for Sergius' numerous followers who founded more than 400 cloisters all over Russia, including the celebrated Solovetsky, Kirillov, and Simonov monasteries.
St. Sergius supported Dmitri Donskoi in his struggle against the Tatars and sent two of his monks, Peresvet and Oslyabya, to participate in the Battle of Kulikovo (1380). At the outbreak of the battle, Peresvet died in a single combat against a Tatar bogatyr. The monastery was devastated by fire, when a Tatar unit raided the area in 1408.
St. Sergius was declared patron saint of the Russian state in 1422. The same year the first stone cathedral was built by a team of Serbian monks who had found refuge in the monastery after the Battle of Kosovo. The relics of St. Sergius still may be seen in this cathedral, dedicated to the Holy Trinity. The greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Traditionally, Muscovite royals were baptized in this cathedral and held thanksgiving services here.
In 1476, Ivan III invited several Pskovian masters to build the church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower. The interior contains the earliest specimens of the use of glazed tiles for decoration. In the early 16th century, Vasily III added the Nikon annex and the Serapion tent, where several of Sergius' disciples were interred.
It took 26 years to construct the six-pillared Assumption Cathedral, which was commissioned by Ivan the Terrible in 1559. The cathedral is much larger than its model and namesake in the Moscow Kremlin. The magnificent iconostasis of the 16th–18th centuries features Simon Ushakov's masterpiece, the icon of Last Supper. Interior walls were painted with violet and blue frescoes by a team of Yaroslavl masters in 1684. The vault contains burials of Boris Godunov, his family and several 20th-century patriarchs.
As the monastery grew into one of the wealthiest landowners in Russia, the woods where it had stood were cleared and a village (or posad) sprang up near the monastery walls. It gradually developed into the modern town of Sergiyev Posad. The cloister itself was a notable centre of chronicle-writing and icon painting. Just opposite the monastery walls St. Paraskeva's Convent was established, among whose buildings St. Paraskeva's Church (1547), Introduction Church (1547), and a 17th-century chapel over St. Paraskeva's well are still visible.
In 1550s, a wooden palisade surrounding the cloister was replaced with 1.5 km-long stone walls, featuring twelve towers, which helped the monastery to withstand a celebrated 16-month Polish-Lithuanian siege in 1608–1610. A shell-hole in the cathedral gates is preserved as a reminder of Wladyslaw IV's abortive siege in 1618.
By the end of the 17th century, when young Peter I twice found refuge within the monastery from his enemies, numerous buildings had been added. These include a small baroque palace of the patriarchs, noted for its luxurious interiors, and a royal palace, with its facades painted in checkerboard design. The refectory of St. Sergius, covering 510 square meters and also painted in dazzling checkerboard design, used to be the largest hall in Russia. The five-domed Church of John the Baptist's Nativity (1693–1699) was commissioned by the Stroganovs and built over one of the gates. Other 17th-century structures include the monks' cells, a hospital topped with a tented church, and a chapel built over a holy well discovered in 1644.
In 1744, Empress Elizabeth conferred on the cloister the dignity of a Lavra. The metropolitan of Moscow was henceforth also the Archimandrite of the Lavra. Elizabeth particularly favoured the Trinity and annually proceeded afoot from Moscow to the cloister. Her secret spouse Alexey Razumovsky accompanied her on such journeys and commissioned a baroque church to the Virgin of Smolensk, the last major shrine to be erected in the Lavra. Another pledge of Elizabeth's affection for the monastery is a white-and-blue baroque belltower, which, at 88 meters, was one of the tallest structures built in Russia up to that date. Its architects were Ivan Michurin and Dmitry Ukhtomsky.
Throughout the 19th century, the Lavra maintained its status as the richest Russian monastery. A seminary founded in 1742 was replaced by an ecclesiastical academy in 1814. The monastery boasted a supreme collection of manuscripts and books. Medieval collections of the Lavra sacristy attracted thousands of visitors. In Sergiyev Posad, the monastery maintained several sketes, one of which is a place of burial for the conservative philosophers Konstantin Leontiev and Vasily Rozanov.
After the Russian Revolution of 1917, the Soviet government closed the lavra in 1920. Its buildings were assigned to different civic institutions or declared museums. In 1930, monastery bells, including the Tsar-Bell of 65 tons, were destroyed. Pavel Florensky and his followers prevented the authorities from stealing and selling the sacristy collection but overall many valuables were lost or transferred to other collections.
In 1945, following Joseph Stalin's temporary tolerance of the church during World War II, the Lavra was returned to the Russian Orthodox Church. On April 16, 1946 divine service was renewed at the Assumption Cathedral. The lavra continued as the seat of the Moscow Patriarchate until 1983, when the patriarch was allowed to settle at the Danilov Monastery in Moscow. After that, the monastery continued as a prime centre of religious education. Important restoration works were conducted in the 1960s and 1970s. In 1993, the Trinity Lavra was inscribed on the UN World Heritage List.
The Lavra has a number of representative churches (podvorie or metochia) in its vicinity and throughout Russia. The Lavra's hieromonks have manned a number of sketes at remote locations (such as the Anzer Island in the Solovki Archipelago in the White Sea), as well as the Trinity Church on the King George Island in the Antarctic.
Sérguiev Posad (Rusia) - Sergiyev Posad (Russia) - Се́ргиев Поса́д (Россия)
Sérguiev Posad (en ruso: Се́ргиев Поса́д), entre 1930 y 1991 llamada Zagorsk, es una ciudad rusa, al nordeste de Moscú. Contaba con 109.252 habitantes en el censo de 2008. Posee un importante conjunto monumental, el monasterio de la Trinidad y de San Sergio (siglos XV-XVIII), declarado Patrimonio de la Humanidad por la UNESCO.
es.wikipedia.org/wiki/Sérguiev_Posad
es.wikipedia.org/wiki/Anillo_de_Oro_de_Rusia
Sergiyev Posad (Russian: Се́ргиев Поса́д) is a city and the administrative center of Sergiyevo-Posadsky District in Moscow Oblast, Russia. Population: 111,179 (2010 Census); 113,581 (2002 Census); 114,696 (1989 Census).
It was previously known as Sergiyev Posad (until 1919), Sergiyev (until 1930), Zagorsk (until 1991).
Sergiyev Posad grew in the 15th century around one of the greatest of Russian monasteries, the Trinity Lavra established by St. Sergius of Radonezh, still (as of 2015) one of the largest monasteries in Russia. Town status was granted to Sergiyev Posad in 1742. The town's name, alluding to St. Sergius, has strong religious connotations. Soviet authorities changed it first to just Sergiyev in 1919, and then to Zagorsk in 1930, in memory of the revolutionary Vladimir Mikhailovich Zagorsky
The original name was restored in 1991.
Within the framework of administrative divisions, Sergiyev Posad serves as the administrative center of Sergiyevo-Posadsky District. As an administrative division, it is, together with twenty-six rural localities, incorporated within Sergiyevo-Posadsky District as the City of Sergiyev Posad. As a municipal division, the City of Sergiyev Posad is incorporated within Sergiyevo-Posadsky Municipal District as Sergiyev Posad Urban Settlement.
Tourism associated with the Golden Ring plays a role in the regional economy. There is also an important toy factory.
The Moscow–Yaroslavl railway and highway pass through the town. Sergiyev Posad Bus Terminal is located in the city.
en.wikipedia.org/wiki/Sergiyev_Posad
en.wikipedia.org/wiki/Golden_Ring_of_Russia
El monasterio de la Trinidad y San Sergio (en ruso Тро́ице-Се́ргиева Ла́вра; o Tróitse-Sérguieva Lavra) en la ciudad de Sérguiev Posad (antiguo Zagorsk) es un importante monasterio ruso y centro espiritual de la iglesia ortodoxa rusa. Sérguiev Posad se encuentra a unos 70 kilómetros al noreste de Moscú en la carretera que va a Yaroslavl. Actualmente alberga a unos 300 monjes. Según la Unesco, que lo declaró Patrimonio de la Humanidad en 1993, se trata de «un buen ejemplo de monasterio ortodoxo en funcionamiento, con rasgos militares típicos de los siglos XV al XVIII, período durante el que se desarrolló.»
La iglesia principal de la Laura (monasterio), la catedral de la Asunción, recuerda la homónima catedral del Kremlin y alberga las tumbas de los Godunov.
Siendo monje de la Laura, Andréi Rubliov pintó, para el iconostasio de la catedral, su más célebre icono La Trinidad que actualmente se expone en la Galería Tretiakov de Moscú.
es.wikipedia.org/wiki/Laura_de_la_Trinidad_y_San_Sergio
The Trinity Lavra of St. Sergius (Russian: Тро́ице-Се́ргиева Ла́вра) is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.
The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples.
In 1355, Sergius introduced a charter which required the construction of auxiliary buildings, such as refectory, kitchen, and bakery. This charter was a model for Sergius' numerous followers who founded more than 400 cloisters all over Russia, including the celebrated Solovetsky, Kirillov, and Simonov monasteries.
St. Sergius supported Dmitri Donskoi in his struggle against the Tatars and sent two of his monks, Peresvet and Oslyabya, to participate in the Battle of Kulikovo (1380). At the outbreak of the battle, Peresvet died in a single combat against a Tatar bogatyr. The monastery was devastated by fire, when a Tatar unit raided the area in 1408.
St. Sergius was declared patron saint of the Russian state in 1422. The same year the first stone cathedral was built by a team of Serbian monks who had found refuge in the monastery after the Battle of Kosovo. The relics of St. Sergius still may be seen in this cathedral, dedicated to the Holy Trinity. The greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Traditionally, Muscovite royals were baptized in this cathedral and held thanksgiving services here.
In 1476, Ivan III invited several Pskovian masters to build the church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower. The interior contains the earliest specimens of the use of glazed tiles for decoration. In the early 16th century, Vasily III added the Nikon annex and the Serapion tent, where several of Sergius' disciples were interred.
It took 26 years to construct the six-pillared Assumption Cathedral, which was commissioned by Ivan the Terrible in 1559. The cathedral is much larger than its model and namesake in the Moscow Kremlin. The magnificent iconostasis of the 16th–18th centuries features Simon Ushakov's masterpiece, the icon of Last Supper. Interior walls were painted with violet and blue frescoes by a team of Yaroslavl masters in 1684. The vault contains burials of Boris Godunov, his family and several 20th-century patriarchs.
As the monastery grew into one of the wealthiest landowners in Russia, the woods where it had stood were cleared and a village (or posad) sprang up near the monastery walls. It gradually developed into the modern town of Sergiyev Posad. The cloister itself was a notable centre of chronicle-writing and icon painting. Just opposite the monastery walls St. Paraskeva's Convent was established, among whose buildings St. Paraskeva's Church (1547), Introduction Church (1547), and a 17th-century chapel over St. Paraskeva's well are still visible.
In 1550s, a wooden palisade surrounding the cloister was replaced with 1.5 km-long stone walls, featuring twelve towers, which helped the monastery to withstand a celebrated 16-month Polish-Lithuanian siege in 1608–1610. A shell-hole in the cathedral gates is preserved as a reminder of Wladyslaw IV's abortive siege in 1618.
By the end of the 17th century, when young Peter I twice found refuge within the monastery from his enemies, numerous buildings had been added. These include a small baroque palace of the patriarchs, noted for its luxurious interiors, and a royal palace, with its facades painted in checkerboard design. The refectory of St. Sergius, covering 510 square meters and also painted in dazzling checkerboard design, used to be the largest hall in Russia. The five-domed Church of John the Baptist's Nativity (1693–1699) was commissioned by the Stroganovs and built over one of the gates. Other 17th-century structures include the monks' cells, a hospital topped with a tented church, and a chapel built over a holy well discovered in 1644.
In 1744, Empress Elizabeth conferred on the cloister the dignity of a Lavra. The metropolitan of Moscow was henceforth also the Archimandrite of the Lavra. Elizabeth particularly favoured the Trinity and annually proceeded afoot from Moscow to the cloister. Her secret spouse Alexey Razumovsky accompanied her on such journeys and commissioned a baroque church to the Virgin of Smolensk, the last major shrine to be erected in the Lavra. Another pledge of Elizabeth's affection for the monastery is a white-and-blue baroque belltower, which, at 88 meters, was one of the tallest structures built in Russia up to that date. Its architects were Ivan Michurin and Dmitry Ukhtomsky.
Throughout the 19th century, the Lavra maintained its status as the richest Russian monastery. A seminary founded in 1742 was replaced by an ecclesiastical academy in 1814. The monastery boasted a supreme collection of manuscripts and books. Medieval collections of the Lavra sacristy attracted thousands of visitors. In Sergiyev Posad, the monastery maintained several sketes, one of which is a place of burial for the conservative philosophers Konstantin Leontiev and Vasily Rozanov.
After the Russian Revolution of 1917, the Soviet government closed the lavra in 1920. Its buildings were assigned to different civic institutions or declared museums. In 1930, monastery bells, including the Tsar-Bell of 65 tons, were destroyed. Pavel Florensky and his followers prevented the authorities from stealing and selling the sacristy collection but overall many valuables were lost or transferred to other collections.
In 1945, following Joseph Stalin's temporary tolerance of the church during World War II, the Lavra was returned to the Russian Orthodox Church. On April 16, 1946 divine service was renewed at the Assumption Cathedral. The lavra continued as the seat of the Moscow Patriarchate until 1983, when the patriarch was allowed to settle at the Danilov Monastery in Moscow. After that, the monastery continued as a prime centre of religious education. Important restoration works were conducted in the 1960s and 1970s. In 1993, the Trinity Lavra was inscribed on the UN World Heritage List.
The Lavra has a number of representative churches (podvorie or metochia) in its vicinity and throughout Russia. The Lavra's hieromonks have manned a number of sketes at remote locations (such as the Anzer Island in the Solovki Archipelago in the White Sea), as well as the Trinity Church on the King George Island in the Antarctic.
Beltane or ‘the fire of Bel’, had particular significance to the Celts as it represented the first day of summer and was celebrated with bonfires to welcome in the new season. Still celebrated today, we perhaps know Beltane better as May 1st, or May Day.
~
Origins of the May Day Bank Holiday
The May Day Bank Holiday was instituted by Michael Foot, then the Labour Employment Secretary, in 1978. A latter-day controversy flared up when it became a bone of contention for those who objected to the socialist connotations of the date.
Back in 1891, the first day of May had been designated International Workers’ Day and set aside for organised industrial agitation: the energies of the spring festival turned to political ends.
~
www.historic-uk.com/CultureUK/May-Day-Celebrations/
~
www.nationaltrust.org.uk/discover/history/the-history-of-...
~
Satisfy my soul and shield my loved ones, Blessing every thing and every one, All my land and my surroundings.
~
multi pixlr ai edited with in gimp
Sérguiev Posad (en ruso: Се́ргиев Поса́д), entre 1930 y 1991 llamada Zagorsk, es una ciudad rusa, al nordeste de Moscú. Contaba con 109.252 habitantes en el censo de 2008. Posee un importante conjunto monumental, el monasterio de la Trinidad y de San Sergio (siglos XV-XVIII), declarado Patrimonio de la Humanidad por la UNESCO.
es.wikipedia.org/wiki/Sérguiev_Posad
es.wikipedia.org/wiki/Anillo_de_Oro_de_Rusia
Sergiyev Posad (Russian: Се́ргиев Поса́д) is a city and the administrative center of Sergiyevo-Posadsky District in Moscow Oblast, Russia. Population: 111,179 (2010 Census); 113,581 (2002 Census); 114,696 (1989 Census).
It was previously known as Sergiyev Posad (until 1919), Sergiyev (until 1930), Zagorsk (until 1991).
Sergiyev Posad grew in the 15th century around one of the greatest of Russian monasteries, the Trinity Lavra established by St. Sergius of Radonezh, still (as of 2015) one of the largest monasteries in Russia. Town status was granted to Sergiyev Posad in 1742. The town's name, alluding to St. Sergius, has strong religious connotations. Soviet authorities changed it first to just Sergiyev in 1919, and then to Zagorsk in 1930, in memory of the revolutionary Vladimir Mikhailovich Zagorsky
The original name was restored in 1991.
Within the framework of administrative divisions, Sergiyev Posad serves as the administrative center of Sergiyevo-Posadsky District. As an administrative division, it is, together with twenty-six rural localities, incorporated within Sergiyevo-Posadsky District as the City of Sergiyev Posad. As a municipal division, the City of Sergiyev Posad is incorporated within Sergiyevo-Posadsky Municipal District as Sergiyev Posad Urban Settlement.
Tourism associated with the Golden Ring plays a role in the regional economy. There is also an important toy factory.
The Moscow–Yaroslavl railway and highway pass through the town. Sergiyev Posad Bus Terminal is located in the city.
en.wikipedia.org/wiki/Sergiyev_Posad
en.wikipedia.org/wiki/Golden_Ring_of_Russia
El monasterio de la Trinidad y San Sergio (en ruso Тро́ице-Се́ргиева Ла́вра; o Tróitse-Sérguieva Lavra) en la ciudad de Sérguiev Posad (antiguo Zagorsk) es un importante monasterio ruso y centro espiritual de la iglesia ortodoxa rusa. Sérguiev Posad se encuentra a unos 70 kilómetros al noreste de Moscú en la carretera que va a Yaroslavl. Actualmente alberga a unos 300 monjes. Según la Unesco, que lo declaró Patrimonio de la Humanidad en 1993, se trata de «un buen ejemplo de monasterio ortodoxo en funcionamiento, con rasgos militares típicos de los siglos XV al XVIII, período durante el que se desarrolló.»
La iglesia principal de la Laura (monasterio), la catedral de la Asunción, recuerda la homónima catedral del Kremlin y alberga las tumbas de los Godunov.
Siendo monje de la Laura, Andréi Rubliov pintó, para el iconostasio de la catedral, su más célebre icono La Trinidad que actualmente se expone en la Galería Tretiakov de Moscú.
es.wikipedia.org/wiki/Laura_de_la_Trinidad_y_San_Sergio
The Trinity Lavra of St. Sergius (Russian: Тро́ице-Се́ргиева Ла́вра) is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.
The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples.
In 1355, Sergius introduced a charter which required the construction of auxiliary buildings, such as refectory, kitchen, and bakery. This charter was a model for Sergius' numerous followers who founded more than 400 cloisters all over Russia, including the celebrated Solovetsky, Kirillov, and Simonov monasteries.
St. Sergius supported Dmitri Donskoi in his struggle against the Tatars and sent two of his monks, Peresvet and Oslyabya, to participate in the Battle of Kulikovo (1380). At the outbreak of the battle, Peresvet died in a single combat against a Tatar bogatyr. The monastery was devastated by fire, when a Tatar unit raided the area in 1408.
St. Sergius was declared patron saint of the Russian state in 1422. The same year the first stone cathedral was built by a team of Serbian monks who had found refuge in the monastery after the Battle of Kosovo. The relics of St. Sergius still may be seen in this cathedral, dedicated to the Holy Trinity. The greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Traditionally, Muscovite royals were baptized in this cathedral and held thanksgiving services here.
In 1476, Ivan III invited several Pskovian masters to build the church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower. The interior contains the earliest specimens of the use of glazed tiles for decoration. In the early 16th century, Vasily III added the Nikon annex and the Serapion tent, where several of Sergius' disciples were interred.
It took 26 years to construct the six-pillared Assumption Cathedral, which was commissioned by Ivan the Terrible in 1559. The cathedral is much larger than its model and namesake in the Moscow Kremlin. The magnificent iconostasis of the 16th–18th centuries features Simon Ushakov's masterpiece, the icon of Last Supper. Interior walls were painted with violet and blue frescoes by a team of Yaroslavl masters in 1684. The vault contains burials of Boris Godunov, his family and several 20th-century patriarchs.
As the monastery grew into one of the wealthiest landowners in Russia, the woods where it had stood were cleared and a village (or posad) sprang up near the monastery walls. It gradually developed into the modern town of Sergiyev Posad. The cloister itself was a notable centre of chronicle-writing and icon painting. Just opposite the monastery walls St. Paraskeva's Convent was established, among whose buildings St. Paraskeva's Church (1547), Introduction Church (1547), and a 17th-century chapel over St. Paraskeva's well are still visible.
In 1550s, a wooden palisade surrounding the cloister was replaced with 1.5 km-long stone walls, featuring twelve towers, which helped the monastery to withstand a celebrated 16-month Polish-Lithuanian siege in 1608–1610. A shell-hole in the cathedral gates is preserved as a reminder of Wladyslaw IV's abortive siege in 1618.
By the end of the 17th century, when young Peter I twice found refuge within the monastery from his enemies, numerous buildings had been added. These include a small baroque palace of the patriarchs, noted for its luxurious interiors, and a royal palace, with its facades painted in checkerboard design. The refectory of St. Sergius, covering 510 square meters and also painted in dazzling checkerboard design, used to be the largest hall in Russia. The five-domed Church of John the Baptist's Nativity (1693–1699) was commissioned by the Stroganovs and built over one of the gates. Other 17th-century structures include the monks' cells, a hospital topped with a tented church, and a chapel built over a holy well discovered in 1644.
In 1744, Empress Elizabeth conferred on the cloister the dignity of a Lavra. The metropolitan of Moscow was henceforth also the Archimandrite of the Lavra. Elizabeth particularly favoured the Trinity and annually proceeded afoot from Moscow to the cloister. Her secret spouse Alexey Razumovsky accompanied her on such journeys and commissioned a baroque church to the Virgin of Smolensk, the last major shrine to be erected in the Lavra. Another pledge of Elizabeth's affection for the monastery is a white-and-blue baroque belltower, which, at 88 meters, was one of the tallest structures built in Russia up to that date. Its architects were Ivan Michurin and Dmitry Ukhtomsky.
Throughout the 19th century, the Lavra maintained its status as the richest Russian monastery. A seminary founded in 1742 was replaced by an ecclesiastical academy in 1814. The monastery boasted a supreme collection of manuscripts and books. Medieval collections of the Lavra sacristy attracted thousands of visitors. In Sergiyev Posad, the monastery maintained several sketes, one of which is a place of burial for the conservative philosophers Konstantin Leontiev and Vasily Rozanov.
After the Russian Revolution of 1917, the Soviet government closed the lavra in 1920. Its buildings were assigned to different civic institutions or declared museums. In 1930, monastery bells, including the Tsar-Bell of 65 tons, were destroyed. Pavel Florensky and his followers prevented the authorities from stealing and selling the sacristy collection but overall many valuables were lost or transferred to other collections.
In 1945, following Joseph Stalin's temporary tolerance of the church during World War II, the Lavra was returned to the Russian Orthodox Church. On April 16, 1946 divine service was renewed at the Assumption Cathedral. The lavra continued as the seat of the Moscow Patriarchate until 1983, when the patriarch was allowed to settle at the Danilov Monastery in Moscow. After that, the monastery continued as a prime centre of religious education. Important restoration works were conducted in the 1960s and 1970s. In 1993, the Trinity Lavra was inscribed on the UN World Heritage List.
The Lavra has a number of representative churches (podvorie or metochia) in its vicinity and throughout Russia. The Lavra's hieromonks have manned a number of sketes at remote locations (such as the Anzer Island in the Solovki Archipelago in the White Sea), as well as the Trinity Church on the King George Island in the Antarctic.
Sérguiev Posad (en ruso: Се́ргиев Поса́д), entre 1930 y 1991 llamada Zagorsk, es una ciudad rusa, al nordeste de Moscú. Contaba con 109.252 habitantes en el censo de 2008. Posee un importante conjunto monumental, el monasterio de la Trinidad y de San Sergio (siglos XV-XVIII), declarado Patrimonio de la Humanidad por la UNESCO.
es.wikipedia.org/wiki/Sérguiev_Posad
es.wikipedia.org/wiki/Anillo_de_Oro_de_Rusia
Sergiyev Posad (Russian: Се́ргиев Поса́д) is a city and the administrative center of Sergiyevo-Posadsky District in Moscow Oblast, Russia. Population: 111,179 (2010 Census); 113,581 (2002 Census); 114,696 (1989 Census).
It was previously known as Sergiyev Posad (until 1919), Sergiyev (until 1930), Zagorsk (until 1991).
Sergiyev Posad grew in the 15th century around one of the greatest of Russian monasteries, the Trinity Lavra established by St. Sergius of Radonezh, still (as of 2015) one of the largest monasteries in Russia. Town status was granted to Sergiyev Posad in 1742. The town's name, alluding to St. Sergius, has strong religious connotations. Soviet authorities changed it first to just Sergiyev in 1919, and then to Zagorsk in 1930, in memory of the revolutionary Vladimir Mikhailovich Zagorsky
The original name was restored in 1991.
Within the framework of administrative divisions, Sergiyev Posad serves as the administrative center of Sergiyevo-Posadsky District. As an administrative division, it is, together with twenty-six rural localities, incorporated within Sergiyevo-Posadsky District as the City of Sergiyev Posad. As a municipal division, the City of Sergiyev Posad is incorporated within Sergiyevo-Posadsky Municipal District as Sergiyev Posad Urban Settlement.
Tourism associated with the Golden Ring plays a role in the regional economy. There is also an important toy factory.
The Moscow–Yaroslavl railway and highway pass through the town. Sergiyev Posad Bus Terminal is located in the city.
en.wikipedia.org/wiki/Sergiyev_Posad
en.wikipedia.org/wiki/Golden_Ring_of_Russia
El monasterio de la Trinidad y San Sergio (en ruso Тро́ице-Се́ргиева Ла́вра; o Tróitse-Sérguieva Lavra) en la ciudad de Sérguiev Posad (antiguo Zagorsk) es un importante monasterio ruso y centro espiritual de la iglesia ortodoxa rusa. Sérguiev Posad se encuentra a unos 70 kilómetros al noreste de Moscú en la carretera que va a Yaroslavl. Actualmente alberga a unos 300 monjes. Según la Unesco, que lo declaró Patrimonio de la Humanidad en 1993, se trata de «un buen ejemplo de monasterio ortodoxo en funcionamiento, con rasgos militares típicos de los siglos XV al XVIII, período durante el que se desarrolló.»
La iglesia principal de la Laura (monasterio), la catedral de la Asunción, recuerda la homónima catedral del Kremlin y alberga las tumbas de los Godunov.
Siendo monje de la Laura, Andréi Rubliov pintó, para el iconostasio de la catedral, su más célebre icono La Trinidad que actualmente se expone en la Galería Tretiakov de Moscú.
es.wikipedia.org/wiki/Laura_de_la_Trinidad_y_San_Sergio
The Trinity Lavra of St. Sergius (Russian: Тро́ице-Се́ргиева Ла́вра) is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.
The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples.
In 1355, Sergius introduced a charter which required the construction of auxiliary buildings, such as refectory, kitchen, and bakery. This charter was a model for Sergius' numerous followers who founded more than 400 cloisters all over Russia, including the celebrated Solovetsky, Kirillov, and Simonov monasteries.
St. Sergius supported Dmitri Donskoi in his struggle against the Tatars and sent two of his monks, Peresvet and Oslyabya, to participate in the Battle of Kulikovo (1380). At the outbreak of the battle, Peresvet died in a single combat against a Tatar bogatyr. The monastery was devastated by fire, when a Tatar unit raided the area in 1408.
St. Sergius was declared patron saint of the Russian state in 1422. The same year the first stone cathedral was built by a team of Serbian monks who had found refuge in the monastery after the Battle of Kosovo. The relics of St. Sergius still may be seen in this cathedral, dedicated to the Holy Trinity. The greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Traditionally, Muscovite royals were baptized in this cathedral and held thanksgiving services here.
In 1476, Ivan III invited several Pskovian masters to build the church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower. The interior contains the earliest specimens of the use of glazed tiles for decoration. In the early 16th century, Vasily III added the Nikon annex and the Serapion tent, where several of Sergius' disciples were interred.
It took 26 years to construct the six-pillared Assumption Cathedral, which was commissioned by Ivan the Terrible in 1559. The cathedral is much larger than its model and namesake in the Moscow Kremlin. The magnificent iconostasis of the 16th–18th centuries features Simon Ushakov's masterpiece, the icon of Last Supper. Interior walls were painted with violet and blue frescoes by a team of Yaroslavl masters in 1684. The vault contains burials of Boris Godunov, his family and several 20th-century patriarchs.
As the monastery grew into one of the wealthiest landowners in Russia, the woods where it had stood were cleared and a village (or posad) sprang up near the monastery walls. It gradually developed into the modern town of Sergiyev Posad. The cloister itself was a notable centre of chronicle-writing and icon painting. Just opposite the monastery walls St. Paraskeva's Convent was established, among whose buildings St. Paraskeva's Church (1547), Introduction Church (1547), and a 17th-century chapel over St. Paraskeva's well are still visible.
In 1550s, a wooden palisade surrounding the cloister was replaced with 1.5 km-long stone walls, featuring twelve towers, which helped the monastery to withstand a celebrated 16-month Polish-Lithuanian siege in 1608–1610. A shell-hole in the cathedral gates is preserved as a reminder of Wladyslaw IV's abortive siege in 1618.
By the end of the 17th century, when young Peter I twice found refuge within the monastery from his enemies, numerous buildings had been added. These include a small baroque palace of the patriarchs, noted for its luxurious interiors, and a royal palace, with its facades painted in checkerboard design. The refectory of St. Sergius, covering 510 square meters and also painted in dazzling checkerboard design, used to be the largest hall in Russia. The five-domed Church of John the Baptist's Nativity (1693–1699) was commissioned by the Stroganovs and built over one of the gates. Other 17th-century structures include the monks' cells, a hospital topped with a tented church, and a chapel built over a holy well discovered in 1644.
In 1744, Empress Elizabeth conferred on the cloister the dignity of a Lavra. The metropolitan of Moscow was henceforth also the Archimandrite of the Lavra. Elizabeth particularly favoured the Trinity and annually proceeded afoot from Moscow to the cloister. Her secret spouse Alexey Razumovsky accompanied her on such journeys and commissioned a baroque church to the Virgin of Smolensk, the last major shrine to be erected in the Lavra. Another pledge of Elizabeth's affection for the monastery is a white-and-blue baroque belltower, which, at 88 meters, was one of the tallest structures built in Russia up to that date. Its architects were Ivan Michurin and Dmitry Ukhtomsky.
Throughout the 19th century, the Lavra maintained its status as the richest Russian monastery. A seminary founded in 1742 was replaced by an ecclesiastical academy in 1814. The monastery boasted a supreme collection of manuscripts and books. Medieval collections of the Lavra sacristy attracted thousands of visitors. In Sergiyev Posad, the monastery maintained several sketes, one of which is a place of burial for the conservative philosophers Konstantin Leontiev and Vasily Rozanov.
After the Russian Revolution of 1917, the Soviet government closed the lavra in 1920. Its buildings were assigned to different civic institutions or declared museums. In 1930, monastery bells, including the Tsar-Bell of 65 tons, were destroyed. Pavel Florensky and his followers prevented the authorities from stealing and selling the sacristy collection but overall many valuables were lost or transferred to other collections.
In 1945, following Joseph Stalin's temporary tolerance of the church during World War II, the Lavra was returned to the Russian Orthodox Church. On April 16, 1946 divine service was renewed at the Assumption Cathedral. The lavra continued as the seat of the Moscow Patriarchate until 1983, when the patriarch was allowed to settle at the Danilov Monastery in Moscow. After that, the monastery continued as a prime centre of religious education. Important restoration works were conducted in the 1960s and 1970s. In 1993, the Trinity Lavra was inscribed on the UN World Heritage List.
The Lavra has a number of representative churches (podvorie or metochia) in its vicinity and throughout Russia. The Lavra's hieromonks have manned a number of sketes at remote locations (such as the Anzer Island in the Solovki Archipelago in the White Sea), as well as the Trinity Church on the King George Island in the Antarctic.
This is a screen print i made for the Pick Me Up graphic arts festival. I'm taking part in conjunction with the NellyDuff gallery.
The theme they chose was Flowers which is befitting for NellyDuff as it's situated on Colombia Road in East London, location of the famous flower market held there every Sunday.
I decided to do a Lotus, it wasn't so much because of the spiritual connotations of these flowers but simply because I like them...
Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital of Denpasar is located at the southern part of the island.
With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.
Bali is a popular tourist destination, which has seen a significant rise in numbers since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.
Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. There is a wide range of dive sites with high quality reefs, all with their own specific attractions. Many sites can have strong currents and swell, so diving without a knowledgeable guide is inadvisable. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013.
HISTORY
ANCIENT
Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines, and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.
In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.
Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.
Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practised today can be traced to this period.
The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese emigration occurred in the next century.
PORTUGUESE CONTACTS
The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.
DUTCH EAST INDIA
In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.
In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the northcoast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin in the east and a mixture of Australian and Asian species to the west. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali:
I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.
The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung.
AFTERWARD THE DUTCH GOVERNORS
exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.
n the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.
Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.
During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of war requisitions made Japanese rule more resented than Dutch rule. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used recovered Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.
INDIPENDENCE FROM THE DUTCH
In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.
CONTEMPORARY
The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.
The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.
As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.
GEOGRAPHY
The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.
Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.
The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.
The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.
Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.
To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.
CLIMATE
Being just 8 degrees south of the equator, Bali has a fairly even climate year round.
Day time temperatures at low elevations vary between 20-33⁰ C although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain unlikely in lowland areas.
ECOLOGY
Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.
Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.
Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.
Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.
The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.
A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.
Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native.[citation needed] Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.
ENVIRONMENT
Some of the worst erosion has occurred in Lebih Beach, where up to 7 metres of land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.
From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).
Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.
ECONOMY
Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.
AGRICULTURE
Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.
The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a Geographical Indication.
TOURISM
The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.
The American government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.
An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5 star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.
In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.
Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.
Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.
In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.
In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southest Asian cities early in his career, including Bangkok and Singapore.
Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.
Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists. Forecasts for 2013 are at 3.1 million.
Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.
SEX TOURISM
In the twentieth century the incidence of tourism specifically for sex was regularly observed in the era of mass tourism in Indonesia In Bali, prostitution is conducted by both men and women. Bali in particular is notorious for its 'Kuta Cowboys', local gigolos targeting foreign female tourists.
Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.
By 2013, Indonesia was reportedly the number one destination for Australian child sex tourists, mostly starting in Bali but also travelling to other parts of the country. The problem in Bali was highlighted by Luh Ketut Suryani, head of Psychiatry at Udayana University, as early as 2003. Surayani warned that a low level of awareness of paedophilia in Bali had made it the target of international paedophile organisations. On 19 February 2013, government officials announced measures to combat paedophilia in Bali.
TRANSPORTATION
The Ngurah Rai International Airport is located near Jimbaran, on the isthmus at the southernmost part of the island. Lt.Col. Wisnu Airfield is found in north-west Bali.
A coastal road circles the island, and three major two-lane arteries cross the central mountains at passes reaching to 1,750m in height (at Penelokan). The Ngurah Rai Bypass is a four-lane expressway that partly encircles Denpasar. Bali has no railway lines.
In December 2010 the Government of Indonesia invited investors to build a new Tanah Ampo Cruise Terminal at Karangasem, Bali with a projected worth of $30 million. On 17 July 2011 the first cruise ship (Sun Princess) anchored about 400 meters away from the wharf of Tanah Ampo harbour. The current pier is only 154 meters but will eventually be extended to 300–350 meters to accommodate international cruise ships. The harbour here is safer than the existing facility at Benoa and has a scenic backdrop of east Bali mountains and green rice fields. The tender for improvement was subject to delays, and as of July 2013 the situation remained unclear with cruise line operators complaining and even refusing to use the existing facility at Tanah Ampo.
A Memorandum of Understanding has been signed by two ministers, Bali's Governor and Indonesian Train Company to build 565 kilometres of railway along the coast around the island. As of July 2015, no details of this proposed railways have been released.
On 16 March 2011 (Tanjung) Benoa port received the "Best Port Welcome 2010" award from London's "Dream World Cruise Destination" magazine. Government plans to expand the role of Benoa port as export-import port to boost Bali's trade and industry sector. The Tourism and Creative Economy Ministry has confirmed that 306 cruise liners are heading for Indonesia in 2013 – an increase of 43 percent compared to the previous year.
In May 2011, an integrated Areal Traffic Control System (ATCS) was implemented to reduce traffic jams at four crossing points: Ngurah Rai statue, Dewa Ruci Kuta crossing, Jimbaran crossing and Sanur crossing. ATCS is an integrated system connecting all traffic lights, CCTVs and other traffic signals with a monitoring office at the police headquarters. It has successfully been implemented in other ASEAN countries and will be implemented at other crossings in Bali.
On 21 December 2011 construction started on the Nusa Dua-Benoa-Ngurah Rai International Airport toll road which will also provide a special lane for motorcycles. This has been done by seven state-owned enterprises led by PT Jasa Marga with 60% of shares. PT Jasa Marga Bali Tol will construct the 9.91 kilometres toll road (totally 12.7 kilometres with access road). The construction is estimated to cost Rp.2.49 trillion ($273.9 million). The project goes through 2 kilometres of mangrove forest and through 2.3 kilometres of beach, both within 5.4 hectares area. The elevated toll road is built over the mangrove forest on 18,000 concrete pillars which occupied 2 hectares of mangroves forest. It compensated by new planting of 300,000 mangrove trees along the road. On 21 December 2011 the Dewa Ruci 450 meters underpass has also started on the busy Dewa Ruci junction near Bali Kuta Galeria with an estimated cost of Rp136 billion ($14.9 million) from the state budget. On 23 September 2013, the Bali Mandara Toll Road is opened and the Dewa Ruci Junction (Simpang Siur) underpass is opened before. Both are ease the heavy traffic congestion.
To solve chronic traffic problems, the province will also build a toll road connecting Serangan with Tohpati, a toll road connecting Kuta, Denpasar and Tohpati and a flyover connecting Kuta and Ngurah Rai Airport.
DEMOGRAPHICS
The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.
ETHNIC ORIGINS
A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.
CASTE SYSTEM
Bali has a caste system based on the Indian Hindu model, with four castes:
- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.
- Wesia (Vaishyas) – the caste of merchants and administrative officials
- Ksatrias (Kshatriyas) – the kingly and warrior caste
- Brahmana (Bramhin) – holy men and priests
RELIGION
Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.
Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods". This is refer to Mahabarata story that behind Bali became island of god or "pulau dewata" in Indonesian language.
Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.
Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.
LANGUAGE
Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.
English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.
CULTURE
Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.
The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.
Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.
Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.
Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.
Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.
Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.
WIKIPEDIA
Tuesday Night Fights at Bijou Planks presents COLONEL BIRD, of the Battle Beasts!!!
RAAAWWWKKK!!!
Colonel Bird?
He may want to choose a different rank.
Yeah, you know, the, erm, chicken connotations...
__________________________
A year of the shows and performers of the Bijou Planks Theater.
Battle Beasts Series 1 # 4, "Colonel Bird"
Maybe we can see him at the concession stand later!
Oh, you didn't...
In October 1981, flying tiger ancient human remains from Guizhou Provincial Museum trial excavation, the accumulation of complex, broadly divided into early and late phases. Early formation of yellow or grayish yellow, unearthed panda, Stegodon fossils, stone products are made for the late Paleolithic culture era. Advanced formation is black, black, unearthed animal genetic pulp for extant species, and human mandibular and chipped stone, grinding stone, grinding bone, pottery and other large, geological time for the Holocene, culture in the age of the Neolithic age, that about 4000 years ago to 6000 years.
Unearthed stone products made a total of 532 pieces of raw materials, mainly to flint stone, there is, nuclear, stone etc.. The stone to stone, with the forward direction of processing processing, types of hit device, a scraper, tip like device and dolabriform etc.. The scraper accounted for 76%, tip like device is small but fine processing. The axe is a symbol of the transformation of Neolithic culture. 27 pieces of polished stone, delicate process, a stone axe, stone adzes, stone spinning wheels, stone scraper, stone arrow head, small stones (spear) 8. The number of stone adzes, regular shape, with long oblique cutting tool representative. 79 pieces of bone, in addition to the 1 pieces of grinding residual bone scraper, are making bone, bone and bone shovel cone. The three notches in the teeth may be scratching the porcupine symbol. In addition to pottery and ball spinning round round cake 1, the rest are all pieces of artifacts. 1494 tablets. The uneven thickness, thickness of 1.2 cm, thickness of only 0.2 cm, high temperature, hard texture. About 70% of sand pottery, pottery sand shale pottery class accounted for 30%, very little. Sand and sand are mainly sand. Pottery ornamentation is complicated, there are thick rope lines and Fang Gewen cone, tattoo, carved lines and lines and other additional cone. There are 3 pieces of pottery pottery, which has 1 pieces of orange powder is subjected to pottery coating inside and outside the grey clay, on the exterior is painted with two parallel red bands. This is the first time in Guizhou, Guizhou is also the earliest pottery record.
The site has a new and old stone formation, and the cultural connotation is rich. Pottery appear more attractive, but considerable differences in advanced culture. These have great significance to the study of the relationship between the new and the old stone culture in Guizhou and the time continuity of the times.
In February 23, 1982, the Guizhou Provincial People's Government approved the publication of the provincial cultural relics protection units. 1981年10月，飞虎山古人类遗址由贵州省博物馆试掘，洞内堆积复杂，大致分早、晚两期。早期地层呈黄色或灰黄色，出土大熊猫、剑齿象等化石，石制品均为打制，文化时代为旧石器时代晚期。晚期地层呈黑色、灰黑色，出土动物遗髓为现生属种，并出人类下颌件和打制石器、磨制石器、磨制骨器、大量的陶片等，地质时代为全新世，文化时代属新石器时代，推测距今约4000年至6000年。
遗址出土打制的石制品共532件，原料以燧石为主，有是核、石片、石器等。石器以石片为主，加工方向以正向加工为主，类型有砸器、刮削器、尖状器和斧形器等。其中刮削器占76%，尖状器虽少但加工精细。斧形器似为向新石器文化转化的象征。磨制石器27件，加工精致，有石斧、石锛、石纺轮、石刮刀、石箭(矛)头、小石块等8种。石锛数量多，形制规整，以长形斜刃具代表性。骨器79件，除1件残的磨制骨刮刀外，均为打制骨器，有骨锥和骨铲。其中豪猪牙上的三道刻痕可能是刻划符。陶器除圆饼式及圆珠纺轮各1件外，其余全是器物碎片。计1494片。其厚度不匀，厚者达1.2厘米，薄者仅0.2厘米，火候高，质地坚硬。夹砂灰陶约占70%，夹砂黑陶占30%，泥质类陶极少。夹砂陶以夹细砂为主。陶片纹饰复杂多样，有粗细绳纹、方格纹、锥刺纹、刻划纹和附加锥纹等。陶片中有3片彩陶，其中有1片是在泥质灰陶的内外施以粉澄色陶衣，再于外表绘有两条平行的红色条带。这是贵州首次发现，也是贵州迄今最早的彩陶记录。
遗址具有新、旧石器地层叠压，文化内涵丰富。彩陶的出现更引人瞩目，但中、晚期文化差异颇大。这些对研究贵州新、旧石器文化的相互关系和时代延续问题具有重要的意义。
1982年2月23日，经贵州省人民政府批准公布为省级文物保护单位。
Black is associated with power, elegance, formality, death, evil, and mystery.
Black is a mysterious color associated with fear and the unknown (black holes). It usually has a negative connotation (blacklist, black humor, 'black death'). Black denotes strength and authority; it is considered to be a very formal, elegant, and prestigious color (black tie, black Mercedes). In heraldry, black is the symbol of grief.
What does black mean to you?
(special thanks to my beautiful model: Surrealist) =)
Fragment of the spectacle «Mom in the East»
Date: March 22, 2020
Eugene Baltin, russian screenwriter, actor and director of the drama theater.
director Theater Che
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«Guys of the nineties»... boys ... creative team #theatr_che and Director Eugene Baltin put in this word exactly its original meaning: what we understood in the 70-80's, and the older generation in the 40s and 50s... what is understood all over the world using similar words like guys etc Without all the negative connotation attached to the word not so long ago. Guys from our yard in a slightly broader sense. Well, in General, this is a shot from the play «Mom in the East», and it is about moms. And Yes, this is the same pre-quarantine (or rather, the first quarantine) performance that I told you about earlier.Just below, I offer three bonus pieces of video. The first is from this performance from March 22, 2020. The second and third from another performance from February 8 2020 and bearing an unusual name for the theater
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[That's exactly how I see the world these days.]
For sometime, blue has been the favourite colour of most occidentals. Over time, blue as taken on a multitude of symbolic connotations which have been modified or crystalized in our thought processes.
Explore July 27th
Solanum lycopersicum.
Tomatoes are eaten throughout the world, and their consumption is believed to benefit the heart among other things. Lycopene, one of nature's most powerful antioxidants, is present in tomatoes, and, especially when tomatoes are cooked, has been found beneficial in preventing prostate cancer.
The town of Buñol, Spain, annually celebrates La Tomatina, a festival centered on an enormous tomato fight. Tomatoes are also a popular "non-lethal" throwing weapon in mass protests; and there was a common tradition of throwing rotten tomatoes at bad performers on a stage during the 19th century; today it is usually referenced as a mere metaphor. Embracing it for this protest connotation, the Dutch Socialist party adopted the tomato as their logo.
The chicken (Gallus gallus domesticus), a subspecies of the red junglefowl, is a type of domesticated fowl, originally from Asia. Rooster or cock is a term for an adult male bird. A younger male may be called a cockerel; a male that has been castrated is a capon. The adult female bird is called a hen. "Chicken" was originally a term only for an immature, or at least young, bird, but thanks to its usage on restaurant menus has now become the most common term for the subspecies in general, especially in American English. In older sources common fowl or domestic fowl were typically used for this.
Originally raised for cockfighting or for special ceremonies, chickens were not kept for food until the Hellenistic period (4th–2nd centuries BCE). Humans now keep chickens primarily as a source of food (consuming both their meat and eggs) and as pets.
Chickens are one of the most common and widespread domestic animals, with a total population of 23.7 billion as of 2018, up from more than 19 billion in 2011. There are more chickens in the world than any other bird. There are numerous cultural references to chickens – in myth, folklore and religion, and in language and literature.
Genetic studies have pointed to multiple maternal origins in South Asia, Southeast Asia, and East Asia,[5] but the clade found in the Americas, Europe, the Middle East and Africa originated from the Indian subcontinent. From ancient India, the chicken spread to Lydia in western Asia Minor, and to Greece by the 5th century BCE. Fowl have been known in Egypt since the mid-15th century BCE, with the "bird that gives birth every day" having come from the land between Syria and Shinar, Babylonia, according to the annals of Thutmose III
Etymology
According to Merriam-Webster, the term "rooster" (i.e. a roosting bird) originated in the mid- or late 18th century as a euphemism to avoid the sexual connotation of the original English "cock", and is widely used throughout North America. "Roosting" is the action of perching aloft to sleep at night, which is done by both sexes.
General biology and habitat
Chickens are omnivores. In the wild, they often scratch at the soil to search for seeds, insects and even animals as large as lizards, small snakes, or young mice.
The average chicken may live for five to ten years, depending on the breed. The world's oldest known chicken was a hen which died of heart failure at the age of 16 years according to the Guinness World Records.
Roosters can usually be differentiated from hens by their striking plumage of long flowing tails and shiny, pointed feathers on their necks (hackles) and backs (saddle), which are typically of brighter, bolder colours than those of females of the same breed. However, in some breeds, such as the Sebright chicken, the rooster has only slightly pointed neck feathers, the same colour as the hen's. The identification can be made by looking at the comb, or eventually from the development of spurs on the male's legs (in a few breeds and in certain hybrids, the male and female chicks may be differentiated by colour). Adult chickens have a fleshy crest on their heads called a comb, or cockscomb, and hanging flaps of skin either side under their beaks called wattles. Collectively, these and other fleshy protuberances on the head and throat are called caruncles. Both the adult male and female have wattles and combs, but in most breeds these are more prominent in males. A muff or beard is a mutation found in several chicken breeds which causes extra feathering under the chicken's face, giving the appearance of a beard. Domestic chickens are not capable of long-distance flight, although lighter chickens are generally capable of flying for short distances, such as over fences or into trees (where they would naturally roost). Chickens may occasionally fly briefly to explore their surroundings, but generally do so only to flee perceived danger.
Behavior
Social behaviour
Chickens are gregarious birds and live together in flocks. They have a communal approach to the incubation of eggs and raising of young. Individual chickens in a flock will dominate others, establishing a "pecking order", with dominant individuals having priority for food access and nesting locations. Removing hens or roosters from a flock causes a temporary disruption to this social order until a new pecking order is established. Adding hens, especially younger birds, to an existing flock can lead to fighting and injury. When a rooster finds food, he may call other chickens to eat first. He does this by clucking in a high pitch as well as picking up and dropping the food. This behaviour may also be observed in mother hens to call their chicks and encourage them to eat.
A rooster's crowing is a loud and sometimes shrill call and sends a territorial signal to other roosters. However, roosters may also crow in response to sudden disturbances within their surroundings. Hens cluck loudly after laying an egg, and also to call their chicks. Chickens also give different warning calls when they sense a predator approaching from the air or on the ground.
Crowing
Roosters almost always start crowing before four months of age. Although it is possible for a hen to crow as well, crowing (together with hackles development) is one of the clearest signs of being a rooster.
Rooster crowing contests
Rooster crowing contests are a traditional sport in several countries, such as Germany, the Netherlands, Belgium, the United States, Indonesia and Japan. The oldest contests are held with longcrowers. Depending on the breed, either the duration of the crowing or the times the rooster crows within a certain time is measured.
Courtship
To initiate courting, some roosters may dance in a circle around or near a hen ("a circle dance"), often lowering the wing which is closest to the hen. The dance triggers a response in the hen and when she responds to his "call", the rooster may mount the hen and proceed with the mating.
More specifically, mating typically involves the following sequence: 1. Male approaching the hen. 2. Male pre-copulatory waltzing. 3. Male waltzing. 4. Female crouching (receptive posture) or stepping aside or running away (if unwilling to copulate). 5. Male mounting. 6. Male treading with both feet on hen's back. 7. Male tail bending (following successful copulation).
Nesting and laying behaviour
Hens will often try to lay in nests that already contain eggs and have been known to move eggs from neighbouring nests into their own. The result of this behaviour is that a flock will use only a few preferred locations, rather than having a different nest for every bird. Hens will often express a preference to lay in the same location. It is not unknown for two (or more) hens to try to share the same nest at the same time. If the nest is small, or one of the hens is particularly determined, this may result in chickens trying to lay on top of each other. There is evidence that individual hens prefer to be either solitary or gregarious nesters.
Broodiness
Under natural conditions, most birds lay only until a clutch is complete, and they will then incubate all the eggs. Hens are then said to "go broody". The broody hen will stop laying and instead will focus on the incubation of the eggs (a full clutch is usually about 12 eggs). She will "sit" or "set" on the nest, protesting or pecking in defense if disturbed or removed, and she will rarely leave the nest to eat, drink, or dust-bathe. While brooding, the hen maintains the nest at a constant temperature and humidity, as well as turning the eggs regularly during the first part of the incubation. To stimulate broodiness, owners may place several artificial eggs in the nest. To discourage it, they may place the hen in an elevated cage with an open wire floor.
Breeds artificially developed for egg production rarely go broody, and those that do often stop part-way through the incubation. However, other breeds, such as the Cochin, Cornish and Silkie, do regularly go broody, and they make excellent mothers, not only for chicken eggs but also for those of other species — even those with much smaller or larger eggs and different incubation periods, such as quail, pheasants, ducks, turkeys, or geese.
Hatching and early life
Fertile chicken eggs hatch at the end of the incubation period, about 21 days. Development of the chick starts only when incubation begins, so all chicks hatch within a day or two of each other, despite perhaps being laid over a period of two weeks or so. Before hatching, the hen can hear the chicks peeping inside the eggs, and will gently cluck to stimulate them to break out of their shells. The chick begins by "pipping"; pecking a breathing hole with its egg tooth towards the blunt end of the egg, usually on the upper side. The chick then rests for some hours, absorbing the remaining egg yolk and withdrawing the blood supply from the membrane beneath the shell (used earlier for breathing through the shell). The chick then enlarges the hole, gradually turning round as it goes, and eventually severing the blunt end of the shell completely to make a lid. The chick crawls out of the remaining shell, and the wet down dries out in the warmth of the nest.
Hens usually remain on the nest for about two days after the first chick hatches, and during this time the newly hatched chicks feed by absorbing the internal yolk sac. Some breeds sometimes start eating cracked eggs, which can become habitual. Hens fiercely guard their chicks, and brood them when necessary to keep them warm, at first often returning to the nest at night. She leads them to food and water and will call them toward edible items, but seldom feeds them directly. She continues to care for them until they are several weeks old.
Defensive behaviour
Chickens may occasionally gang up on a weak or inexperienced predator. At least one credible report exists of a young fox killed by hens. A group of hens have been recorded in attacking a hawk that had entered their coop.
Reproduction
Sperm transfer occurs by cloacal contact between the male and female, in a maneuver known as the "cloacal kiss".
Embryology
Chicken embryos have long been used as model systems to study developing embryos. Large numbers of embryos can be provided by commercial chicken farmers who sell fertilized eggs which can be easily opened and used to observe the developing embryo. Equally important, embryologists can carry out experiments on such embryos, close the egg again and study the effect later on. For instance, many important discoveries in the area of limb development have been made using chicken embryos, such as the discovery of the apical ectodermal ridge (AER) and the zone of polarizing activity (ZPA) by John W. Saunders.
In 2006, scientists researching the ancestry of birds "turned on" a chicken recessive gene, talpid2, and found that the embryo jaws initiated formation of teeth, like those found in ancient bird fossils. John Fallon, the overseer of the project, stated that chickens have "...retained the ability to make teeth, under certain conditions... ."
Genetics and genomics
Given its eminent role in farming, meat production, but also research, the house chicken was the first bird genome to be sequenced. At 1.21 Gb, the chicken genome is considerably smaller than other vertebrate genomes, such as the human genome (3 Gb). The final gene set contained 26,640 genes (including noncoding genes and pseudogenes), with a total of 19,119 protein-coding genes in annotation release 103 (2017), a similar number of protein-coding genes as in the human genome.
Physiology
Populations of chickens from high altitude regions like Tibet have special physiological adaptations that result in a higher hatching rate in low oxygen environments. When eggs are placed in a hypoxic environment, chicken embryos from these populations express much more hemoglobin than embryos from other chicken populations. This hemoglobin also has a greater affinity for oxygen, allowing hemoglobin to bind to oxygen more readily.
Breeding
Origins
Galliformes, the order of bird that chickens belong to, is directly linked to the survival of birds when all other dinosaurs went extinct. Water or ground-dwelling fowl, similar to modern partridges, survived the Cretaceous–Paleogene extinction event that killed all tree-dwelling birds and dinosaurs. Some of these evolved into the modern galliformes, of which domesticated chickens are a main model. They are descended primarily from the red junglefowl (Gallus gallus) and are scientifically classified as the same species. As such, domesticated chickens can and do freely interbreed with populations of red junglefowl. Subsequent hybridization of the domestic chicken with grey junglefowl, Sri Lankan junglefowl and green junglefowl occurred; a gene for yellow skin, for instance, was incorporated into domestic birds through hybridization with the grey junglefowl (G. sonneratii). In a study published in 2020, it was found that chickens shared between 71% - 79% of their genome with red junglefowl, with the period of domestication dated to 8,000 years ago.
The traditional view is that chickens were first domesticated for cockfighting in Asia, Africa, and Europe. In the last decade, there have been a number of genetic studies to clarify the origins. According to one early study, a single domestication event which took place in what now is the country of Thailand gave rise to the modern chicken with minor transitions separating the modern breeds. However, that study was later found to be based on incomplete data, and recent studies point to multiple maternal origins, with the clade found in the Americas, Europe, Middle East, and Africa, originating from the Indian subcontinent, where a large number of unique haplotypes occur. The red junglefowl, known as the bamboo fowl in many Southeast Asian languages, is well adapted to take advantage of the vast quantities of seed produced during the end of the multi-decade bamboo seeding cycle, to boost its own reproduction. In domesticating the chicken, humans took advantage of this predisposition for prolific reproduction of the red junglefowl when exposed to large amounts of food.
Several controversies still surround the time the chicken was domesticated. Recent molecular evidence obtained from a whole-genome study published in 2020 reveals that the chicken was domesticated 8,000 years ago. Though, it was previously thought to have been domesticated in Southern China in 6000 BC based on paleoclimatic assumptions which has now raised doubts from another study that question whether those birds were the ancestors of chickens today. The majority of the world's domestic chickens may be traced to the Harappan culture of the Indus Valley. Eventually, the chicken moved to the Tarim basin of central Asia. It reached Europe (present-day Romania, Turkey, Greece, Ukraine) about 3000 BC. Introduction into Western Europe came far later, about the 1st millennium BC. Phoenicians spread chickens along the Mediterranean coasts as far as Iberia. Breeding increased under the Roman Empire, and was reduced in the Middle Ages. Genetic sequencing of chicken bones from archaeological sites in Europe revealed that in the High Middle Ages chickens became less aggressive and began to lay eggs earlier in the breeding season.
Middle Eastern chicken remains go back to a little earlier than 2000 BC, in Syria; chickens went southward only in the 1st millennium BC. They reached Egypt for purposes of cockfighting about 1400 BC, and became widely bred only in Ptolemaic Egypt (about 300 BC). Little is known about the chicken's introduction into Africa. It was during the Hellenistic period (4th-2nd centuries BC), in the Southern Levant, that chickens began widely to be widely domesticated for food. This change occurred at least 100 years before domestication of chickens spread to Europe.
Three possible routes of introduction into Africa around the early first millennium AD could have been through the Egyptian Nile Valley, the East Africa Roman-Greek or Indian trade, or from Carthage and the Berbers, across the Sahara. The earliest known remains are from Mali, Nubia, East Coast, and South Africa and date back to the middle of the first millennium AD.
Domestic chicken in the Americas before Western contact is still an ongoing discussion, but blue-egged chickens, found only in the Americas and Asia, suggest an Asian origin for early American chickens.
A lack of data from Thailand, Russia, the Indian subcontinent, Southeast Asia and Sub-Saharan Africa makes it difficult to lay out a clear map of the spread of chickens in these areas; better description and genetic analysis of local breeds threatened by extinction may also help with research into this area.
South America
An unusual variety of chicken that has its origins in South America is the Araucana, bred in southern Chile by the Mapuche people. Araucanas, some of which are tailless and some of which have tufts of feathers around their ears, lay blue-green eggs. It has long been suggested that they pre-date the arrival of European chickens brought by the Spanish and are evidence of pre-Columbian trans-Pacific contacts between Asian or Pacific Oceanic peoples, particularly the Polynesians, and South America. In 2007, an international team of researchers reported the results of analysis of chicken bones found on the Arauco Peninsula in south-central Chile. Radiocarbon dating suggested that the chickens were Pre-Columbian, and DNA analysis showed that they were related to prehistoric populations of chickens in Polynesia. These results appeared to confirm that the chickens came from Polynesia and that there were transpacific contacts between Polynesia and South America before Columbus's arrival in the Americas.
However, a later report looking at the same specimens concluded:
A published, apparently pre-Columbian, Chilean specimen and six pre-European Polynesian specimens also cluster with the same European/Indian subcontinental/Southeast Asian sequences, providing no support for a Polynesian introduction of chickens to South America. In contrast, sequences from two archaeological sites on Easter Island group with an uncommon haplogroup from Indonesia, Japan, and China and may represent a genetic signature of an early Polynesian dispersal. Modeling of the potential marine carbon contribution to the Chilean archaeological specimen casts further doubt on claims for pre-Columbian chickens, and definitive proof will require further analyses of ancient DNA sequences and radiocarbon and stable isotope data from archaeological excavations within both Chile and Polynesia.
The debate for and against a Polynesian origin for South American chickens continued with this 2014 paper and subsequent responses in PNAS.
Use by humans
Farming
Main articles: Poultry farming and Chicken as food
More than 50 billion chickens are reared annually as a source of meat and eggs. In the United States alone, more than 8 billion chickens are slaughtered each year for meat, and more than 300 million chickens are reared for egg production.
The vast majority of poultry are raised in factory farms. According to the Worldwatch Institute, 74 percent of the world's poultry meat and 68 percent of eggs are produced this way. An alternative to intensive poultry farming is free-range farming.
Friction between these two main methods has led to long-term issues of ethical consumerism. Opponents of intensive farming argue that it harms the environment, creates human health risks and is inhumane. Advocates of intensive farming say that their highly efficient systems save land and food resources owing to increased productivity, and that the animals are looked after in state-of-the-art environmentally controlled facilities.
Reared for meat
Main article: Broiler
Chickens farmed for meat are called broilers. Chickens will naturally live for six or more years, but broiler breeds typically take less than six weeks to reach slaughter size. A free range or organic broiler will usually be slaughtered at about 14 weeks of age.
Reared for eggs
Main article: Egg as food
Chickens farmed primarily for eggs are called layer hens. In total, the UK alone consumes more than 34 million eggs per day. Some hen breeds can produce over 300 eggs per year, with "the highest authenticated rate of egg laying being 371 eggs in 364 days". After 12 months of laying, the commercial hen's egg-laying ability starts to decline to the point where the flock is commercially unviable. Hens, particularly from battery cage systems, are sometimes infirm or have lost a significant amount of their feathers, and their life expectancy has been reduced from around seven years to less than two years. In the UK and Europe, laying hens are then slaughtered and used in processed foods or sold as "soup hens". In some other countries, flocks are sometimes force moulted, rather than being slaughtered, to re-invigorate egg-laying. This involves complete withdrawal of food (and sometimes water) for 7–14 days or sufficiently long to cause a body weight loss of 25 to 35%, or up to 28 days under experimental conditions. This stimulates the hen to lose her feathers, but also re-invigorates egg-production. Some flocks may be force-moulted several times. In 2003, more than 75% of all flocks were moulted in the US.
As pets
Keeping chickens as pets became increasingly popular in the 2000s among urban and suburban residents. Many people obtain chickens for their egg production but often name them and treat them as any other pet. Chickens are just like any other pet in that they provide companionship and have individual personalities. While many do not cuddle much, they will eat from one's hand, respond to and follow their handlers, as well as show affection.
Chickens are social, inquisitive, intelligent[84] birds, and many find their behaviour entertaining. Certain breeds, such as Silkies and many bantam varieties, are generally docile and are often recommended as good pets around children with disabilities. Many people feed chickens in part with kitchen food scraps.
Chickens can carry and transmit salmonella in their dander and feces. In the United States, the Centers for Disease Control and Prevention advise against bringing them indoors or letting small children handle them.
Cockfighting
A cockfight is a contest held in a ring called a cockpit between two cocks known as gamecocks. This term, denoting a cock kept for game, sport, pastime or entertainment, appears in 1646, after "cock of the game" used by George Wilson in the earliest known book on the secular sport, The Commendation of Cocks and Cock Fighting of 1607. Gamecocks are not typical farm chickens. The cocks are specially bred and trained for increased stamina and strength. The comb and wattle are removed from a young gamecock because, if left intact, they would be a disadvantage during a match. This process is called dubbing. Sometimes the cocks are given drugs to increase their stamina or thicken their blood, which increases their chances of winning. Cockfighting is considered a traditional sporting event by some, and an example of animal cruelty by others and is therefore outlawed in most countries. Usually wagers are made on the outcome of the match, with the survivor or last bird standing declared winner.
Chickens were originally used for cockfighting, a sport where 2 male chickens or "cocks" fight each other until one dies or becomes badly injured. Cocks possess congenital aggression toward all other cocks to contest with females. Studies suggest that cockfights have existed even up to the Indus Valley Civilisation as a pastime. Today it is commonly associated with religious worship, pastime, and gambling in Asian and some South American countries. While not all fights are to the death, most use metal spurs as a "weapon" attached above or below the chicken's own spur and with this typically results in death in one or both cocks. If chickens are in practice owners place gloves on the spurs to prevent injuries. It has been banned it most western countries and debated by animal rights activist for its brutality.
Artificial incubation
Incubation can successfully occur artificially in machines that provide the correct, controlled environment for the developing chick. The average incubation period for chickens is 21 days but may depend on the temperature and humidity in the incubator. Temperature regulation is the most critical factor for a successful hatch. Variations of more than 1 °C (34 °F) from the optimum temperature of 37.5 °C (99.5 °F) will reduce hatch rates. Humidity is also important because the rate at which eggs lose water by evaporation depends on the ambient relative humidity. Evaporation can be assessed by candling, to view the size of the air sac, or by measuring weight loss. Relative humidity should be increased to around 70% in the last three days of incubation to keep the membrane around the hatching chick from drying out after the chick cracks the shell. Lower humidity is usual in the first 18 days to ensure adequate evaporation. The position of the eggs in the incubator can also influence hatch rates. For best results, eggs should be placed with the pointed ends down and turned regularly (at least three times per day) until one to three days before hatching. If the eggs aren't turned, the embryo inside may stick to the shell and may hatch with physical defects. Adequate ventilation is necessary to provide the embryo with oxygen. Older eggs require increased ventilation.
Many commercial incubators are industrial-sized with shelves holding tens of thousands of eggs at a time, with rotation of the eggs a fully automated process. Home incubators are boxes holding from 6 to 75 eggs; they are usually electrically powered, but in the past some were heated with an oil or paraffin lamp.
Diseases and ailments
See also: Poultry disease
Chickens are susceptible to several parasites, including lice, mites, ticks, fleas, and intestinal worms, as well as other diseases. Despite the name, they are not affected by chickenpox, which is generally restricted to humans.
History
An early domestication of chickens in Southeast Asia is probable, since the word for domestic chicken (*manuk) is part of the reconstructed Proto-Austronesian language (see Austronesian languages). Chickens, together with dogs and pigs, were the domestic animals of the Lapita culture, the first Neolithic culture of Oceania.
The first pictures of chickens in Europe are found on Corinthian pottery of the 7th century BC.
Chickens were spread by Polynesian seafarers and reached Easter Island in the 12th century AD, where they were the only domestic animal, with the possible exception of the Polynesian rat (Rattus exulans). They were housed in extremely solid chicken coops built from stone, which was first reported as such to Linton Palmer in 1868, who also "expressed his doubts about this".
[Credit: en.wikipedia.org]
Sérguiev Posad (Rusia) - Sergiyev Posad (Russia) - Се́ргиев Поса́д (Россия)
Sérguiev Posad (en ruso: Се́ргиев Поса́д), entre 1930 y 1991 llamada Zagorsk, es una ciudad rusa, al nordeste de Moscú. Contaba con 109.252 habitantes en el censo de 2008. Posee un importante conjunto monumental, el monasterio de la Trinidad y de San Sergio (siglos XV-XVIII), declarado Patrimonio de la Humanidad por la UNESCO.
es.wikipedia.org/wiki/Sérguiev_Posad
es.wikipedia.org/wiki/Anillo_de_Oro_de_Rusia
Sergiyev Posad (Russian: Се́ргиев Поса́д) is a city and the administrative center of Sergiyevo-Posadsky District in Moscow Oblast, Russia. Population: 111,179 (2010 Census); 113,581 (2002 Census); 114,696 (1989 Census).
It was previously known as Sergiyev Posad (until 1919), Sergiyev (until 1930), Zagorsk (until 1991).
Sergiyev Posad grew in the 15th century around one of the greatest of Russian monasteries, the Trinity Lavra established by St. Sergius of Radonezh, still (as of 2015) one of the largest monasteries in Russia. Town status was granted to Sergiyev Posad in 1742. The town's name, alluding to St. Sergius, has strong religious connotations. Soviet authorities changed it first to just Sergiyev in 1919, and then to Zagorsk in 1930, in memory of the revolutionary Vladimir Mikhailovich Zagorsky
The original name was restored in 1991.
Within the framework of administrative divisions, Sergiyev Posad serves as the administrative center of Sergiyevo-Posadsky District. As an administrative division, it is, together with twenty-six rural localities, incorporated within Sergiyevo-Posadsky District as the City of Sergiyev Posad. As a municipal division, the City of Sergiyev Posad is incorporated within Sergiyevo-Posadsky Municipal District as Sergiyev Posad Urban Settlement.
Tourism associated with the Golden Ring plays a role in the regional economy. There is also an important toy factory.
The Moscow–Yaroslavl railway and highway pass through the town. Sergiyev Posad Bus Terminal is located in the city.
en.wikipedia.org/wiki/Sergiyev_Posad
en.wikipedia.org/wiki/Golden_Ring_of_Russia
El monasterio de la Trinidad y San Sergio (en ruso Тро́ице-Се́ргиева Ла́вра; o Tróitse-Sérguieva Lavra) en la ciudad de Sérguiev Posad (antiguo Zagorsk) es un importante monasterio ruso y centro espiritual de la iglesia ortodoxa rusa. Sérguiev Posad se encuentra a unos 70 kilómetros al noreste de Moscú en la carretera que va a Yaroslavl. Actualmente alberga a unos 300 monjes. Según la Unesco, que lo declaró Patrimonio de la Humanidad en 1993, se trata de «un buen ejemplo de monasterio ortodoxo en funcionamiento, con rasgos militares típicos de los siglos XV al XVIII, período durante el que se desarrolló.»
La iglesia principal de la Laura (monasterio), la catedral de la Asunción, recuerda la homónima catedral del Kremlin y alberga las tumbas de los Godunov.
Siendo monje de la Laura, Andréi Rubliov pintó, para el iconostasio de la catedral, su más célebre icono La Trinidad que actualmente se expone en la Galería Tretiakov de Moscú.
es.wikipedia.org/wiki/Laura_de_la_Trinidad_y_San_Sergio
The Trinity Lavra of St. Sergius (Russian: Тро́ице-Се́ргиева Ла́вра) is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.
The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples.
In 1355, Sergius introduced a charter which required the construction of auxiliary buildings, such as refectory, kitchen, and bakery. This charter was a model for Sergius' numerous followers who founded more than 400 cloisters all over Russia, including the celebrated Solovetsky, Kirillov, and Simonov monasteries.
St. Sergius supported Dmitri Donskoi in his struggle against the Tatars and sent two of his monks, Peresvet and Oslyabya, to participate in the Battle of Kulikovo (1380). At the outbreak of the battle, Peresvet died in a single combat against a Tatar bogatyr. The monastery was devastated by fire, when a Tatar unit raided the area in 1408.
St. Sergius was declared patron saint of the Russian state in 1422. The same year the first stone cathedral was built by a team of Serbian monks who had found refuge in the monastery after the Battle of Kosovo. The relics of St. Sergius still may be seen in this cathedral, dedicated to the Holy Trinity. The greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Traditionally, Muscovite royals were baptized in this cathedral and held thanksgiving services here.
In 1476, Ivan III invited several Pskovian masters to build the church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower. The interior contains the earliest specimens of the use of glazed tiles for decoration. In the early 16th century, Vasily III added the Nikon annex and the Serapion tent, where several of Sergius' disciples were interred.
It took 26 years to construct the six-pillared Assumption Cathedral, which was commissioned by Ivan the Terrible in 1559. The cathedral is much larger than its model and namesake in the Moscow Kremlin. The magnificent iconostasis of the 16th–18th centuries features Simon Ushakov's masterpiece, the icon of Last Supper. Interior walls were painted with violet and blue frescoes by a team of Yaroslavl masters in 1684. The vault contains burials of Boris Godunov, his family and several 20th-century patriarchs.
As the monastery grew into one of the wealthiest landowners in Russia, the woods where it had stood were cleared and a village (or posad) sprang up near the monastery walls. It gradually developed into the modern town of Sergiyev Posad. The cloister itself was a notable centre of chronicle-writing and icon painting. Just opposite the monastery walls St. Paraskeva's Convent was established, among whose buildings St. Paraskeva's Church (1547), Introduction Church (1547), and a 17th-century chapel over St. Paraskeva's well are still visible.
In 1550s, a wooden palisade surrounding the cloister was replaced with 1.5 km-long stone walls, featuring twelve towers, which helped the monastery to withstand a celebrated 16-month Polish-Lithuanian siege in 1608–1610. A shell-hole in the cathedral gates is preserved as a reminder of Wladyslaw IV's abortive siege in 1618.
By the end of the 17th century, when young Peter I twice found refuge within the monastery from his enemies, numerous buildings had been added. These include a small baroque palace of the patriarchs, noted for its luxurious interiors, and a royal palace, with its facades painted in checkerboard design. The refectory of St. Sergius, covering 510 square meters and also painted in dazzling checkerboard design, used to be the largest hall in Russia. The five-domed Church of John the Baptist's Nativity (1693–1699) was commissioned by the Stroganovs and built over one of the gates. Other 17th-century structures include the monks' cells, a hospital topped with a tented church, and a chapel built over a holy well discovered in 1644.
In 1744, Empress Elizabeth conferred on the cloister the dignity of a Lavra. The metropolitan of Moscow was henceforth also the Archimandrite of the Lavra. Elizabeth particularly favoured the Trinity and annually proceeded afoot from Moscow to the cloister. Her secret spouse Alexey Razumovsky accompanied her on such journeys and commissioned a baroque church to the Virgin of Smolensk, the last major shrine to be erected in the Lavra. Another pledge of Elizabeth's affection for the monastery is a white-and-blue baroque belltower, which, at 88 meters, was one of the tallest structures built in Russia up to that date. Its architects were Ivan Michurin and Dmitry Ukhtomsky.
Throughout the 19th century, the Lavra maintained its status as the richest Russian monastery. A seminary founded in 1742 was replaced by an ecclesiastical academy in 1814. The monastery boasted a supreme collection of manuscripts and books. Medieval collections of the Lavra sacristy attracted thousands of visitors. In Sergiyev Posad, the monastery maintained several sketes, one of which is a place of burial for the conservative philosophers Konstantin Leontiev and Vasily Rozanov.
After the Russian Revolution of 1917, the Soviet government closed the lavra in 1920. Its buildings were assigned to different civic institutions or declared museums. In 1930, monastery bells, including the Tsar-Bell of 65 tons, were destroyed. Pavel Florensky and his followers prevented the authorities from stealing and selling the sacristy collection but overall many valuables were lost or transferred to other collections.
In 1945, following Joseph Stalin's temporary tolerance of the church during World War II, the Lavra was returned to the Russian Orthodox Church. On April 16, 1946 divine service was renewed at the Assumption Cathedral. The lavra continued as the seat of the Moscow Patriarchate until 1983, when the patriarch was allowed to settle at the Danilov Monastery in Moscow. After that, the monastery continued as a prime centre of religious education. Important restoration works were conducted in the 1960s and 1970s. In 1993, the Trinity Lavra was inscribed on the UN World Heritage List.
The Lavra has a number of representative churches (podvorie or metochia) in its vicinity and throughout Russia. The Lavra's hieromonks have manned a number of sketes at remote locations (such as the Anzer Island in the Solovki Archipelago in the White Sea), as well as the Trinity Church on the King George Island in the Antarctic.
People day in and out worry about the simplest things,
Sometimes they see what they're doing is useless, Sometimes they see themselves doing what they can,
I say let it all go
Life isn't over even though you feel like it is
People always forget the simplest things about Life
Sometimes we realize it, but most of the time we don't
The funniest thing about us is we REACT to things that can never repeat itself
When you wake up in the morning, put in thought you're going to do well today.
____________________________________
This is a journal entry. I wrote this when I needed some encouragement to do all my excessive work and pass the means of every negative connotations around me. :D.
In October 1981, flying tiger ancient human remains from Guizhou Provincial Museum trial excavation, the accumulation of complex, broadly divided into early and late phases. Early formation of yellow or grayish yellow, unearthed panda, Stegodon fossils, stone products are made for the late Paleolithic culture era. Advanced formation is black, black, unearthed animal genetic pulp for extant species, and human mandibular and chipped stone, grinding stone, grinding bone, pottery and other large, geological time for the Holocene, culture in the age of the Neolithic age, that about 4000 years ago to 6000 years.
Unearthed stone products made a total of 532 pieces of raw materials, mainly to flint stone, there is, nuclear, stone etc.. The stone to stone, with the forward direction of processing processing, types of hit device, a scraper, tip like device and dolabriform etc.. The scraper accounted for 76%, tip like device is small but fine processing. The axe is a symbol of the transformation of Neolithic culture. 27 pieces of polished stone, delicate process, a stone axe, stone adzes, stone spinning wheels, stone scraper, stone arrow head, small stones (spear) 8. The number of stone adzes, regular shape, with long oblique cutting tool representative. 79 pieces of bone, in addition to the 1 pieces of grinding residual bone scraper, are making bone, bone and bone shovel cone. The three notches in the teeth may be scratching the porcupine symbol. In addition to pottery and ball spinning round round cake 1, the rest are all pieces of artifacts. 1494 tablets. The uneven thickness, thickness of 1.2 cm, thickness of only 0.2 cm, high temperature, hard texture. About 70% of sand pottery, pottery sand shale pottery class accounted for 30%, very little. Sand and sand are mainly sand. Pottery ornamentation is complicated, there are thick rope lines and Fang Gewen cone, tattoo, carved lines and lines and other additional cone. There are 3 pieces of pottery pottery, which has 1 pieces of orange powder is subjected to pottery coating inside and outside the grey clay, on the exterior is painted with two parallel red bands. This is the first time in Guizhou, Guizhou is also the earliest pottery record.
The site has a new and old stone formation, and the cultural connotation is rich. Pottery appear more attractive, but considerable differences in advanced culture. These have great significance to the study of the relationship between the new and the old stone culture in Guizhou and the time continuity of the times.
In February 23, 1982, the Guizhou Provincial People's Government approved the publication of the provincial cultural relics protection units. 1981年10月，飞虎山古人类遗址由贵州省博物馆试掘，洞内堆积复杂，大致分早、晚两期。早期地层呈黄色或灰黄色，出土大熊猫、剑齿象等化石，石制品均为打制，文化时代为旧石器时代晚期。晚期地层呈黑色、灰黑色，出土动物遗髓为现生属种，并出人类下颌件和打制石器、磨制石器、磨制骨器、大量的陶片等，地质时代为全新世，文化时代属新石器时代，推测距今约4000年至6000年。
遗址出土打制的石制品共532件，原料以燧石为主，有是核、石片、石器等。石器以石片为主，加工方向以正向加工为主，类型有砸器、刮削器、尖状器和斧形器等。其中刮削器占76%，尖状器虽少但加工精细。斧形器似为向新石器文化转化的象征。磨制石器27件，加工精致，有石斧、石锛、石纺轮、石刮刀、石箭(矛)头、小石块等8种。石锛数量多，形制规整，以长形斜刃具代表性。骨器79件，除1件残的磨制骨刮刀外，均为打制骨器，有骨锥和骨铲。其中豪猪牙上的三道刻痕可能是刻划符。陶器除圆饼式及圆珠纺轮各1件外，其余全是器物碎片。计1494片。其厚度不匀，厚者达1.2厘米，薄者仅0.2厘米，火候高，质地坚硬。夹砂灰陶约占70%，夹砂黑陶占30%，泥质类陶极少。夹砂陶以夹细砂为主。陶片纹饰复杂多样，有粗细绳纹、方格纹、锥刺纹、刻划纹和附加锥纹等。陶片中有3片彩陶，其中有1片是在泥质灰陶的内外施以粉澄色陶衣，再于外表绘有两条平行的红色条带。这是贵州首次发现，也是贵州迄今最早的彩陶记录。
遗址具有新、旧石器地层叠压，文化内涵丰富。彩陶的出现更引人瞩目，但中、晚期文化差异颇大。这些对研究贵州新、旧石器文化的相互关系和时代延续问题具有重要的意义。
1982年2月23日，经贵州省人民政府批准公布为省级文物保护单位。
In October 1981, flying tiger ancient human remains from Guizhou Provincial Museum trial excavation, the accumulation of complex, broadly divided into early and late phases. Early formation of yellow or grayish yellow, unearthed panda, Stegodon fossils, stone products are made for the late Paleolithic culture era. Advanced formation is black, black, unearthed animal genetic pulp for extant species, and human mandibular and chipped stone, grinding stone, grinding bone, pottery and other large, geological time for the Holocene, culture in the age of the Neolithic age, that about 4000 years ago to 6000 years.
Unearthed stone products made a total of 532 pieces of raw materials, mainly to flint stone, there is, nuclear, stone etc.. The stone to stone, with the forward direction of processing processing, types of hit device, a scraper, tip like device and dolabriform etc.. The scraper accounted for 76%, tip like device is small but fine processing. The axe is a symbol of the transformation of Neolithic culture. 27 pieces of polished stone, delicate process, a stone axe, stone adzes, stone spinning wheels, stone scraper, stone arrow head, small stones (spear) 8. The number of stone adzes, regular shape, with long oblique cutting tool representative. 79 pieces of bone, in addition to the 1 pieces of grinding residual bone scraper, are making bone, bone and bone shovel cone. The three notches in the teeth may be scratching the porcupine symbol. In addition to pottery and ball spinning round round cake 1, the rest are all pieces of artifacts. 1494 tablets. The uneven thickness, thickness of 1.2 cm, thickness of only 0.2 cm, high temperature, hard texture. About 70% of sand pottery, pottery sand shale pottery class accounted for 30%, very little. Sand and sand are mainly sand. Pottery ornamentation is complicated, there are thick rope lines and Fang Gewen cone, tattoo, carved lines and lines and other additional cone. There are 3 pieces of pottery pottery, which has 1 pieces of orange powder is subjected to pottery coating inside and outside the grey clay, on the exterior is painted with two parallel red bands. This is the first time in Guizhou, Guizhou is also the earliest pottery record.
The site has a new and old stone formation, and the cultural connotation is rich. Pottery appear more attractive, but considerable differences in advanced culture. These have great significance to the study of the relationship between the new and the old stone culture in Guizhou and the time continuity of the times.
In February 23, 1982, the Guizhou Provincial People's Government approved the publication of the provincial cultural relics protection units. 1981年10月，飞虎山古人类遗址由贵州省博物馆试掘，洞内堆积复杂，大致分早、晚两期。早期地层呈黄色或灰黄色，出土大熊猫、剑齿象等化石，石制品均为打制，文化时代为旧石器时代晚期。晚期地层呈黑色、灰黑色，出土动物遗髓为现生属种，并出人类下颌件和打制石器、磨制石器、磨制骨器、大量的陶片等，地质时代为全新世，文化时代属新石器时代，推测距今约4000年至6000年。
遗址出土打制的石制品共532件，原料以燧石为主，有是核、石片、石器等。石器以石片为主，加工方向以正向加工为主，类型有砸器、刮削器、尖状器和斧形器等。其中刮削器占76%，尖状器虽少但加工精细。斧形器似为向新石器文化转化的象征。磨制石器27件，加工精致，有石斧、石锛、石纺轮、石刮刀、石箭(矛)头、小石块等8种。石锛数量多，形制规整，以长形斜刃具代表性。骨器79件，除1件残的磨制骨刮刀外，均为打制骨器，有骨锥和骨铲。其中豪猪牙上的三道刻痕可能是刻划符。陶器除圆饼式及圆珠纺轮各1件外，其余全是器物碎片。计1494片。其厚度不匀，厚者达1.2厘米，薄者仅0.2厘米，火候高，质地坚硬。夹砂灰陶约占70%，夹砂黑陶占30%，泥质类陶极少。夹砂陶以夹细砂为主。陶片纹饰复杂多样，有粗细绳纹、方格纹、锥刺纹、刻划纹和附加锥纹等。陶片中有3片彩陶，其中有1片是在泥质灰陶的内外施以粉澄色陶衣，再于外表绘有两条平行的红色条带。这是贵州首次发现，也是贵州迄今最早的彩陶记录。
遗址具有新、旧石器地层叠压，文化内涵丰富。彩陶的出现更引人瞩目，但中、晚期文化差异颇大。这些对研究贵州新、旧石器文化的相互关系和时代延续问题具有重要的意义。
1982年2月23日，经贵州省人民政府批准公布为省级文物保护单位。
Kamishichiken is the oldest and most distinguished gay quarters (as in merry, not the modern connotation :) in Kyoto, and training of geiko is given with the idea of producing an excellent few rather than a large number of mediocre entertainers. Therefore they are required to master many arts, such as shamisen, hand drum, dancing and traditional ballads like kiyomoto, tokiwazu, kouta, and nagauta.
There are only 8 maiko in Kamishichiken, and 14 geiko. Their style of dance is very different from the geiko of Gion, Pontocho, or Miyagawa.
La capilla del Condestable o capilla de los Condestables es la denominación habitual de una de las capillas de la catedral de Burgos, (España), aunque su verdadera advocación es Capilla de la Purificación de la Virgen.
Es una capilla funeraria de planta centralizada, levantada en la girola de la catedral, en estilo Gótico flamígero y un incipiente Renacimiento.
Fue mandada construir por don Pedro Fernández de Velasco y Manrique de Lara, condestable de Castilla, y doña Mencía de Mendoza y Figueroa, hija del Marqués de Santillana y hermana del Cardenal Mendoza, que dirigió los trabajos durante las ausencias de su marido. La ejecución del proyecto corrió a cargo del artista burgalés Simón de Colonia, entre 1482 y 1494.
es.wikipedia.org/wiki/Capilla_del_Condestable_(catedral_de_Burgos)
The Chapel of the Constable or Chapel of the Constables is the usual name for one of the chapels of the cathedral of Burgos, (Spain), although its true dedication is Chapel of the Purification of the Virgin.
It is a funerary chapel with a centralized plan, built in the ambulatory of the cathedral, in flamboyant Gothic style and an incipient Renaissance.
It was ordered to be built by Don Pedro Fernández de Velasco and Manrique de Lara, Constable of Castile, and Mrs. Mencía de Mendoza y Figueroa, daughter of the Marquis of Santillana and sister of Cardinal Mendoza, who directed the works during the absences of her husband. The project was carried out by the Burgos artist Simón de Colonia, between 1482 and 1494.
Condestable de Castilla fue un título de condestable creado por el rey Juan I de Castilla para sustituir al de Alférez mayor del Reino. En él recaía el mando supremo del ejército y tenía el derecho de llevar pendón, mazas y rey de armas. El condestable era el máximo representante del rey en ausencia del mismo.
El 6 de julio de 1382 Juan I concedió el título a Alfonso de Aragón el Viejo, primer marqués de Villena, teniendo carácter vitalicio pero no hereditario. Este tipo de transmisión se llevaría a cabo hasta 1473, cuando Enrique IV nombra condestable a Pedro Fernández de Velasco, a partir del cual el título se haría hereditario.
es.wikipedia.org/wiki/Condestable_de_Castilla
Constable of Castile (Spanish: Condestable de Castilla) was a title created by John I, King of Castile in 1382, to substitute the title Alférez Mayor del Reino. The constable was the second person in power in the kingdom, after the King, and his responsibility was to command the military in the absence of the ruler.
In 1473 Henry IV of Castile made the title hereditary for the Velasco family and the dukes of Frías. After these changes, the title ceased to have any military or administrative connotations, and was simply an honorific title.
Engraving (1541).
KAPPELMAYR, Barbara (Red.) (1995). Geïllustreerd handboek van de kunst. VG Bild-Kunst/De Hoeve, Alphen aan de Rijn. ISBN 90 6113 763 2
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P. 451 -460 in: FOUR - A Rediscovery of the 'Tetragonus mundus' - Marten KUILMAN. Falcon Press, Heemstede. 1996/2011. ISBN 978-90-814420-1-5
The symbolism of the wheel of fortune deals with the cyclic movements in human life. In its original form, it figures a wheel (circle), divided in four compartments. The goddess Fortuna Panthea and her wheel are, in a general and historical sense, connected with Fate (fatum) and Moira, and therefore with the relative notions of boundaries in life. The gods are subordinate, in Greek cultural history as recorded by Homer, by a higher power called Moira. The original meaning of the word is 'part' or 'assigned piece of land' (CORNFORD, 1912). The Moira is the act of the first division of place, and therefore of division-thinking in general.
OTTO (1954) pointed to a gradual broadening of the term: Homer envisaged Moira as an impersonal being (the inescapable fate) and used the expression in singular. Hesiod described already three Moirai (Parcae), daughters of the goddess of the night, envisaged as abstract figures (FIELD, 1977). They were called Clotho (the spinster), Lachesis (the partitioner), and Atropos (the unavoidable). The primary partition-aspect (of Moira) was less important in the later popular belief. The notion of a trinity prevailed, with names as the Dirae (Furiae), Erinyans and Eumenideans, as the guardians of Tartarus (GUERBER, 1907/1981). Fate (or 'Tyche') lived in the Greek cultural period through a full cycle of development, which reached its highest visibility in an oppositional environment.
The meaning of the word 'Fortuna' is derived from 'fors' (luck) and 'ferre' (to bring). Fortune - in its original implication - is related to the verb 'to bring': that which is brought. The goddess Fortuna is she who brings something, in a neutral sense and plural (PITKIN, 1984; FRAKES, 1988). The image of the goddess changed during the Roman Empire to a person, with a positive aura: she was the source of all good, the 'bona dea' (good goddess), to be identified with Isis.
Fortuna Panthea and Fortuna Populi Romani were favored personifications. Her three symbols - the cornucopia (abundance), the rudder of a ship (to steer the course of life in the right direction) and a ball or a wheel (the cyclic change and the turning of destiny) - pointed to an optimistic approach. The aspect of uncertainty and unpredictability was only added in the latter years of the Roman period when the culture itself was on the decline. Fortuna is one of the few Roman gods, which made the change - in the early fourth century AD - to Christianity (PATCH, 1927). Apparently, the personification of chance was strong enough to survive in the monotheistic Christian world.
The wheel (of Fortune) became a symbol in its own right. It was first mentioned, according to ROBINSON (1946), by Cicero ('In Pisonem'). No illustrations before the Roman period are known. The idea of a recurrent-dualistic valuation (good and bad) within a cyclic-tetradic context (radiae of a wheel) might have been fairly original at the time. However, there are - as earlier described by ROES (1933) - Greek connotations to the cult of the sun-wheel. Furthermore, the names of Ixion (punished by Zeus to an eternal turning wheel), Triptolemus (established the agriculture), Circe (a sorceress who helped Odysseus), Medea (the daughter of the king of Colchis, who helped Iason) and the iynx (a mythological bird from the Persian area) are all related to (dramatic) changes in circumstances.
Cicero was followed by a long trail of writers who used the 'rota fortunae' and the unpredictable character of Fortuna: Tibullus ('Elegy'), Propertius, Ovid in the 'Tristia' and the 'Epistulae ex Ponto' (Letters from the Black Sea), Horatius ('Carmina'; Songs, later called 'Odes'), Seneca ('Agamemnon'), Plinius and Tacitus in the 'Dialogus de oratoribus' (Dialogue about the orators).
Remarkable are four sculptured Tyches, used as ornaments on a chair (so-called 'sedia gestatoria'), dated from the middle of the fourth century (360 - 370 AD) and found in 1793 in a silver hoard on the Esquiline Hill in Rome. The female figures are representations of the four most important cities in the later Roman Empire: Rome, Constantinople, Alexandria en Antioch (TOYNBEE, 1934, 1947; WEITZMANN, 1979). Three Tyches are fairly equal in shape, representing a seated figure on a throne in frontal view. Antioch, as the exception, is in an oblique position on a piece of rock, with a stylized young man, symbolizing the river Orintes. There is a similarity with the Tyche of Antioch, a lost work of the Greek sculptor Eutychides of Sicyon from c. 300 BC.
The work of Boethius (sixth century) provided a link to the symbolism of the wheel of fortune from the Middle Ages to modern times (FRAKES, 1988). The ideas of Proclus (the variability of fate) and Plotinus (God as a central point in a moving world) were joined together in the 'Consolation of Philosophy' to manipulate fate in a dynamic way (WATTS, 1969).
The wheel of fortune (rota Fortunae) is a symbolic tool of Fortuna. Often she is depicted in the act of turning the wheel. The movement of the wheel was associated (in a dual mind) with the interpretation of fate: 'what comes up must go down'. The 'Axi Rotor' provided an ascending movement (Ad Alta Vehor), leading to an apex (Glorior Elatus). The inevitable downward movement (Descendo Mortificat) ends in a nadir. The classical picture of the 'rota fortunae' was given in a commentary of Gregory ('Moralia in Job'), a Spanish manuscript from 914 AD (the drawing is of a later date).
The four stages in personal fortune (regno, regnavi, sum sine regno and regnabo) are written near the figures on the wheel, which is turned by the goddess Fortuna. The movement is counter clockwise. Drawing from a ninth century Spanish manuscript of Gregory's 'Moralia in Job'. The illustration is of a later date. John Rylands Library, Manchester. Ms 83, fol. 214v.
The theme of transitoriness was also incorporated in the 'Theatre Francois' of the Frères Parfaict (II, 113ff) in the form of a 'Mystère de Bien-Advisé et Mal-Advisé'. A well-known encyclopedic work titled the 'Margarita Phylosophica' (Strasbourg, 1504) described the cyclic movement in human life (in Lib. VIII) under the heading 'De Principiis Rerum Natura'.
The tetrapartite character of the 'rota fortunae' is of direct relevance for the present investigation. PATCH (1927; p. 60/165) called the division, personalized in four figures holding the wheel, the 'formula of four'. The four positions on the wheel have the following Latin names:
regno - regnabo - sum sine regno - regnavi
These phases deal with the extremes of up and down, but also with the intermediate stages. They are a blueprint of all communications: the fortune of love, of the sea (ventosa), of stride, of glory, of time (Occasio versus Fortuna), and of death (the dance of death). The moving wheel reminds the participants in a communication to the instability and relativity of human endeavor. Fortuna appoints kings and rulers but will plunge them eventually in misery as well (as Tangred found out in Sicily). The meaning of the four aspects of luck is, in a counter-clockwise direction:
Regno - I reign at the top of the wheel. Fortuna favours me and means good (the top);
Regnavi - I reigned for a short moment, but Fortuna has left me and taken the good from me (downward movement);
Sum sine regno - I have nothing left to rule. Fortuna has taken all my favours (the lowest point);
Regnabo - I will reign when Fortuna let me and the wheel moves to the top (upward movement).
This division was not always strictly applied. The number of figures around the wheel - giving some clue on the type of division - vary widely. In particular, when the driving spirit behind the rotating wheel was of an oppositional nature, any number of people or attributes could be used. Very often the picture of the wheel of fortune is a direct reference to the philosophical background of its maker.
A good example of this observation is a woodcut in John Lydgate's 'The Fall of Princes', published in London in 1554. Fortuna, with her hair as the rays from a sun god, has a Janus-face, symbol of a two-division, and three pairs of hands reaching for six (or seven) persons on a wheel. A king, a rich merchant, and a bishop are at the top. One of the lower men going up holds a banner with the inscription 'Fortuna'. An ordinary man falls down and will bump on his head at any moment. To the right is a scribe or administrator, who reaches for his head in an act of incomprehension.
The illustration of the 'Wheel of Fortune' in the 'Ship of Fools' (Das Narrenschiff) of Sebastian Brant had a great influence on the imagination of the readers of the early sixteenth century. The book was printed in Basel in 1494 and can be regarded as one of the first 'best-sellers' after the invention of the printing press (WEHMER et al., 1971). His poem lacks the stable environment of tetradic thinking. The fools refer directly to an unbalanced state and derangement. The woodcut, of which the authorship of Albrecht Dürer is questionable, shows a triple division with three hybrid fools/donkeys turning around a wheel. The hand of God (not Fortuna!) reaches from the top left through a nimbus, while an open grave marks the lower corner. The spirit is dualistic.
Fortuna and 'having luck' is closely related to the unpredictability of affairs. Niccolo Machiavelli (1469 - 1527) believed in the possibility to influence and reduce the power of Fortuna by practical knowledge and decisiveness. However, he also knew, that in the outcome, unexpected elements could play a role. His well-known book 'Il Principe' (The Prince) was a manual for the pursue of 'Realpolitik'. Power is the visible version of belief, and can only be active when the material world is close at hand.
Machiavelli openly posed the effectiveness of limited thinking. Dualistic concepts like power, success or honor were carried to their ultimate end. A nation is, in his view, based on good law and good armament. 'Most of the excitement and repulsion which 'The Prince' has generated comes from its frank acknowledgment that in practice successful governments are always ready to act ruthlessly to attain their ends' (BULL, 1961/1975, p. 24).
The goddess Fortuna does exist, but can be helped by a powerful action of man in his decision-making: that is the message. It is a repeat of the old knowledge of the Greek and the Romans, who saw in Tyche the goddess of Chance, who could, to a certain extent, be manipulated.
Machiavelli, who had a persistent preoccupation with manhood and had 'disdain for the household, the private, the personal and the sensual' (PITKIN, 1984), attributed Fortune with 'female' qualities, in particular, unreliability. The writer of 'The Prince' and the 'Discourses on the First Ten Books of Titus Livius' was an oppositional thinker 'pur-sang', who despised all kinds of utopian idealism. He placed 'virtu' - as a 'male' quality characterized by success, skill, strength, and power - against the 'female' quality of 'effeminato', including the earlier mentioned 'household' attributes. Machiavelli called her 'The Goddess is a lady and must be taken by storm' (PATCH, 1927) or on another occasion: an 'aged witch with two faces'.
The goddess Fortuna offered, in those (pivotal) times of great activity, in which worlds were discovered and new and strange horizons were opened, a viable option to understand the incomprehensible: life was a matter of chance, take it or leave it. Her companion Ventura, or the adventure, was gradually incorporated in her all-embracing providence. The Christian culture of Europe has always been uncomfortable with the trust in the goddess of luck because it was seen - in lower division thinking - as interference with heavenly providence, provided by God. The distribution of God's gifts in life was not a matter of luck, but could - to a certain extend - be earned.
Belief in ‘Fortuna’ is still strong in the present day. Her power is the same as ever, only her appearance has changed. She is dressed now in the clothes of statistics and probability calculation. The computer is her faithful servant to do the dirty work. Mortgage banks and pension funds are able to calculate the average lifespan of their contributors and know to outwit Lady Fortuna. Only in the individual cases do they have to admit defeat.
MacINTYRE (1981/1984) distinguished in his 'post-modern' approach to virtue four sources of systematic unpredictability in human life (pp. 93 - 100). The original sequence in MacIntyre's book (in the present numbering: 2 - 4 - 3 - 1) is changed, to show the place of uncertainties in a quadralectic visibility-spectrum:
1. 'Pure contingency' (p. 99) or: total unpredictable.
Mentioned last by MacIntyre, this is essentially the foremost reason that prediction can never be a 100%-affair. Small events can lead to great consequences, but it can never conjunctured afterwards, that such an event necessarily led to the fortune or misfortune, which was the result. Therefore it can also not be included in any sort of prediction. This is the birthplace of Fortune in its purest form.
2. 'The nature of radical conceptual innovation.
Any invention, any discovery, which consists essentially in the elaboration of a radical new concept cannot be predicted, for a necessary part of the prediction is the present elaboration of the very concept whose discovery or invention was to take place only in the future. The notion of the prediction of radical conceptual innovation is itself conceptually incoherent' (p. 93).
Nobody could - before the wheel was invented - predict when the wheel would be invented, because there was no reference to the 'wheel' as such. The addition 'radical new' (to the conceptual innovation) means a point in time with no history and points to linear time.
3. 'The game-theoretic character of social life' (p. 97).
It is possible to present the interhuman endeavor as a great game, which can be studied with the formal structures of game theory. The outcome of a predictive theory is governed by law-like generalisations. A limitation of the players and the rules is implicit, making this approach, in essence, a static exercise that can only successful within its own boundaries and rules.
4. 'The unpredictability of certain of his own future actions by each agent individually generates another element of unpredictability as such in the social world' (p. 95).
Because some decisions are contemplated but not yet taken - which in turn will influence the results of other decisions - there will always be an element of uncertainty in communication.
The theory of probability has reached in modern science a high degree of perfection, but every statement will still be subject to the division environment, which governs the communication. In the case of tetradic thinking the above-presented systematic uncertainties are incorporated in any predictability made in this environment. In lower forms of division thinking some of these uncertainties are not even noticed, and the absence is translated in misguided confidence.
The standard work of Antoine Augustine COURNOT (1843/1977) about the theory of probability can be summarized with the motto 'exceptio firmat regulam' (exception confirms the rule). This particular state flourishes in a system, which leaves enough space to cater for these exceptions. It also holds that the greatest conceptual space occurs in the highest form of division thinking.
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Bibliography
BULL, George (1961/75). Niccolo Machiavelli. The Prince. Penguin Books Ltd., Harmondsworth, Middlesex, England. ISBN 0 14 044 107 7
CORNFORD, Francis M. (1912). From Religion to Philosophy. A Study in the Origins of Western Speculation. Edward Arnold, London.
COURNOT, A.A. (1843/1977). Exposition de la theorie des chances et des probabilites. Oeuvres completes. BRU, Bernard (Ed.). Librairie J. Vrin, Paris.
FRAKES, Jerold C. (1988). The Fate of Fortune in the Early Middle Ages. The Boethian Tradition. Band XXIII in: Studien und Texte zur Geistes-geschichte des Mittelalters. ZIMMERMANN, Albert (Ed.). ISSN 0169-8125. E.J. Brill. Leiden. ISBN 90 04 08544 0
GUERBER, H.A. (1907/1981). The Myths of Greece & Rom. Harrap, London.
MacINTYRE, Alasdair (1981/1984). After Virtue. A Study in Moral Theory. University of Notre Dame Press, Notre Dame, Indiana.
ISBN 0-268-00610-5
OTTO, Walter F. (1954). The Homeric Gods. The Spiritual Significance of Greek Religion. Pantheon Books Inc., New York.
PATCH, Howard R. (1927). The Goddess Fortuna in Mediaeval Literature. Harvard University Press, Cambridge.
PITKIN, Hanna F. (1984). Fortune is a Woman. Gender & Politics in the Thought of Niccolo Machiavelli. University of California Press, Berkeley. ISBN 0-520-04932-2
ROES, Anna (1933). Greek Geometric Art. Its Symbolism and its Origin. H.D. Tjeenk Willink & Zoon N.V., Amsterdam/Oxford University Press, London.
TOYNBEE, Jocelyn M.C. (1934). The Hadrianic School. A Chapter in the History of Greek Art. Cambridge University Press, Cambridge.
- (1947). Roma and Constantinopolis in Late-Antique Art from 312 to 365. The Journal of Roman Studies. Vol. XXXVII, Part I & II.
WATTS, V.E. (1969). Boëthius. The Consolation of Philosophy. Penguin Books Ltd., London/Harmondsworth, Middlesex, England.
WEHMER, Carl; OHLY, Kurt & RATH, von, Erich (1971). Deutsche Buch-drucker des fünfzehnten Jahrhunderts. Otto Harrassowitz, Wiesbaden. ISBN 3 447 01277 3
WEITZMANN, Kurt (1979). The Sacra Parallela. Studies in Manuscript Illumination. Number 8. The Miniatures of the Sacra Parallela. Parisinus Graecus 923. Princeton University Press, Princeton, New Jersey. ISBN 0-691-03940-2
- (1979)(Ed.) Age of Spirituality. Late Antique and Early Christian Art, Third to Seventh Century. Metropolitan Museum of Art, New York. Princeton University Press, Princeton, New Jersey. Catalog exposition, Nov. 19, 1977 - Febr. 12, 1978.
A few weeks ago, I was told that I have done a lot of tourism, with a negative connotation, and I thought about that. What I actually do is that I am exploring places in my own way, and that appears to be quite unique because I usually do not encounter other people when I go where I go. I am exploring these places with different means, through hiking, kayaking, photography or flying my kites. I am attempting to minimize my footprint, not only leaving nothing behind but also merging in, becoming part of a place. I am coming back again and again, until I understand a place, its essence and its spirit, and then I keep coming back to observe how it evolves over time, with the weather, the seasons, the years. It is a creative and inspiring process. If that is called tourism, I will accept that term.
Daffy Mad Clown Smile by Daniel Arrhakis (2024)
Another work of my series "Mad Rain Circus" created in August of 2024 .
PS: The Smile is from Daffy Mad Clown a strange wild lady that eats fascists for breakfast; personage from my series "Mad Rain Circus" created in August of 2024 .
These characters and in particular this irreverent smile were created by the artist as a symbol of resistance against fascist movements and totalitarianism in Europe and In The World !
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Loschwitz Bridge (Loschwitzer Brücke) is a cantilever truss bridge over the river Elbe in Dresden the capital of Saxony in Germany. It connects the city districts of Blasewitz and Loschwitz, two affluent residential areas, which around 1900 were amongst the most expensive in Europe. It is located close to Standseilbahn Dresden funicular railway and the world's oldest suspension railway Schwebebahn Dresden, as well as near the Dresden TV tower.
The bridge is colloquially referred to as Blaues Wunder ("Blue Wonder"). This common name purportedly referred to the bridge's original blue colour and being seen as a technological miracle at the time; it is also understood to carry the cynical connotation referencing the German idiom ein blaues Wunder erleben meaning "to experience an unpleasant surprise" (literally: "to experience a blue wonder"), reflecting the skeptical view of contemporary commentators. There is also a bridge in Wolgast known as Blaues Wunder. Source: en.wikipedia.org
In a small town in the North East corner of Iceland ascends the Arctic Henge. The monument consist of four six meter tall gates and one ten meter high column. The gates function as a sundial, as they capture the sunlight and cast shadows on precise locations. They are inspired by the four cardinal dwarves of Norse mythology, Austri, Norðri, Suðri and Vestri, that befittingly face their namesake, east, north, south and west. These four dwarfs are acknowledged in the Prose Edda book, and assigned a role by Odin, the god of wisdom, to hold up the sky. In this piece the dwarfs are assigned an additional role, along with the sixty eight dwarfs mentioned in Völuspá and together they form a calendar. Old and new merges as the dwarfs, who all have rather peculiar names, are aligned together to form a chronological circle. This circle is based on their names which relate to the four seasons. Up until this point, the reason for mentioning these sixty eight dwarves in Völuspá has remained a mystery but their names have a clear connotation to the structure of the year. Theories aside, close to the Arctic Circle, the lighting in this remote part of the country is a natural phenomenon. The arctic henge is still under construction.
The Arctic Henge
Set in Raufarhöfn, one of the most remote and northernmost villages in Iceland where the Arctic Circle lies just off the coast, the Arctic Henge (Heimskautsgerðið) is under construction. Similar to its ancient predecessor, Stonehenge, the Arctic Henge is like a huge sundial, aiming to capture the sunrays, cast shadows in precise locations and capture the light between aligned gateways.
History
Heimskautsgerðið (The Arctic-Henge) has it s roots in the innovators Erlingur Thoroddsen’s speculations about the possibility of making use of the endless expanse with nothing on the horizon and the midnight sun.The idea to use the dwarf names from the eddic poem Völuspá (Prophecy of the Seeress) and modernize some aspects of the old world of the Sagas, soon became a part of these speculations. The first version of the idea is from 1998 but in 2004 it was finalized, with allusions to mythology and folklore, designed to interact with the unique natural light. The artist Haukur Halldórsson worked with Erlingur on the ideas for the Heimskautsgerði and made sketches and models that were useful in the work that followed.
No one has been able to explain the dwarfs in the Völuspá, apart from Austri (East), Vestri (West), Norðri (North) and Suðri (South), who carry the sky. By connecting the names of the dwarfs to the season, as for example Bjartur (Bright) Blíður (Sweet) and Svásuður (Gengle) to the summer, it is possible to fit the names of the dwarfs to a yearly circle of 72 weeks. The year-circle of the dwarfs becomes a kind of almanac, where each dwarf controls a five day period. All the dwarfs have been given a role and they have all have their own personalities. This means that the dwarfs can be connected to birthdays and people can connect to their personal dwarf.
Around this made up world rises the Heimskautsgerði (Arctic-Henge) on the Melrakkaás in Raufarhöfn. The Heimskautsgerði is around 50 meters in diameter, with 6 meter high gates that face the main directions. Between the gates is a high wall with a small opening at the top. Inside the circle stands 10 meter high column on four pillars. The column will be topped with cut prism-glass that splits up the sunlight unto the primary colors. The opening between the pillar look towards the main directions, so example the midnight sun can be seen from the south gate through the middle column and the north gate. The play of light and shadow will follow the time of the day. The openings on the wall will let in the sunrays so when the building is completed a sundial can be set up.
Inside the circle there will be 68 dwarfs who stand around a circular dwarf trail. Inside the trail will also be the polar star pointer, which does exactly what its name says. There you will eventually also be able to find the throne of the sun that is meant to be a place where the traveler can sit down to have his picture taken. Also a hall of rays, which is a sort of sanctuary between high columns, with one seat, where the guest can empty his mind an renew his energy. An altar of fire and water, that reminds us of the power of the elements, where events can be performed, for examples weddings, oath taking and so forth. However, as stated above, the Arctic Henge is still under construction. (arctichenge.is)
The tomato is the edible berry of the plant Solanum lycopersicum, commonly known as a tomato plant. The species originated in western South America and Central America. The Nahuatl (the language used by the Aztecs) word tomatl gave rise to the Spanish word tomate, from which the English word tomato derived. Its domestication and use as a cultivated food may have originated with the indigenous peoples of Mexico. The Aztecs used tomatoes in their cooking at the time of the Spanish conquest of the Aztec Empire, and after the Spanish encountered the tomato for the first time after their contact with the Aztecs, they brought the plant to Europe. From there, the tomato was introduced to other parts of the European-colonized world during the 16th century.
Tomatoes are a significant source of umami flavor. The tomato is consumed in diverse ways, raw or cooked, in many dishes, sauces, salads, and drinks. While tomatoes are fruits—botanically classified as berries—they are commonly used as a vegetable ingredient or side dish.
Numerous varieties of the tomato plant are widely grown in temperate climates across the world, with greenhouses allowing for the production of tomatoes throughout all seasons of the year. Tomato plants typically grow to 1–3 meters in height. They are vines that have a weak stem that sprawls and typically needs support. Indeterminate tomato plants are perennials in their native habitat, but are cultivated as annuals. (Determinate, or bush, plants are annuals that stop growing at a certain height and produce a crop all at once.) The size of the tomato varies according to the cultivar, with a range of 1–10 cm in width.
NAMES
ETYMOLOGY
The word tomato comes from the Spanish tomate, which in turn comes from the Nahuatl word tomatl [ˈtomat͡ɬ], meaning 'the swelling fruit'. The native Mexican tomatillo is tomate (Nahuatl: tomātl About this soundpronunciation (help·info), meaning 'fat water' or 'fat thing'). When Aztecs started to cultivate the fruit to be larger, sweeter, and red, they called the new species xitomatl (or jitomates) (pronounced [ʃiːˈtomatɬ]), ('plump with navel' or 'fat water with navel'). The scientific species epithet lycopersicum is interpreted literally from Latin in the 1753 book, Species Plantarum, as 'wolfpeach', where wolf is from lyco and peach is from persicum.
PRONUNCIATION
The usual pronunciations of tomato are /təˈmeɪtoʊ/ (usual in American English) and /təˈmɑːtoʊ/ (usual in British English). The word's dual pronunciations were immortalized in Ira and George Gershwin's 1937 song "Let's Call the Whole Thing Off" ("You like /pəˈteɪtoʊ/ and I like /pəˈtɑːtoʊ/ / You like /təˈmeɪtoʊ/ and I like /təˈmɑːtoʊ/") and have become a symbol for nitpicking pronunciation disputes. In this capacity, it has even become an American and British slang term: saying "/təˈmeɪtoʊ təˈmɑːtoʊ/" when presented with two choices can mean "What's the difference?" or "It's all the same to me".
FRUIT VERSUS VEGETABLE
Botanically, a tomato is a fruit—a berry, consisting of the ovary, together with its seeds, of a flowering plant. However, the tomato is considered a "culinary vegetable" because it has a much lower sugar content than culinary fruits; it is typically served as part of a salad or main course of a meal, rather than as a dessert. Tomatoes are not the only food source with this ambiguity; bell peppers, cucumbers, green beans, eggplants, avocados, and squashes of all kinds (such as zucchini and pumpkins) are all botanically fruit, yet cooked as vegetables. This has led to legal dispute in the United States. In 1887, U.S. tariff laws that imposed a duty on vegetables, but not on fruit, caused the tomato's status to become a matter of legal importance. The U.S. Supreme Court settled this controversy on May 10, 1893, by declaring that the tomato is a vegetable, based on the popular definition that classifies vegetables by use—they are generally served with dinner and not dessert (Nix v. Hedden (149 U.S. 304)). The holding of this case applies only to the interpretation of the Tariff of 1883, and the court did not purport to reclassify the tomato for botanical or other purposes.
BOTANY
DESCRIPTION
Tomato plants are vines, initially decumbent, typically growing 180 cm or more above the ground if supported, although erect bush varieties have been bred, generally 100 cm tall or shorter. Indeterminate types are "tender" perennials, dying annually in temperate climates (they are originally native to tropical highlands), although they can live up to three years in a greenhouse in some cases. Determinate types are annual in all climates.
Tomato plants are dicots, and grow as a series of branching stems, with a terminal bud at the tip that does the actual growing. When that tip eventually stops growing, whether because of pruning or flowering, lateral buds take over and grow into other, fully functional, vines.
Tomato vines are typically pubescent, meaning covered with fine short hairs. These hairs facilitate the vining process, turning into roots wherever the plant is in contact with the ground and moisture, especially if the vine's connection to its original root has been damaged or severed.
Most tomato plants have compound leaves, and are called regular leaf (RL) plants, but some cultivars have simple leaves known as potato leaf (PL) style because of their resemblance to that particular relative. Of RL plants, there are variations, such as rugose leaves, which are deeply grooved, and variegated, angora leaves, which have additional colors where a genetic mutation causes chlorophyll to be excluded from some portions of the leaves.
The leaves are 10–25 cm long, odd pinnate, with five to nine leaflets on petioles, each leaflet up to 8 cm long, with a serrated margin; both the stem and leaves are densely glandular-hairy.
Their flowers, appearing on the apical meristem, have the anthers fused along the edges, forming a column surrounding the pistil's style. Flowers in domestic cultivars can be self-fertilizing. The flowers are 1–2 cm across, yellow, with five pointed lobes on the corolla; they are borne in a cyme of three to 12 together.
Although in culinary terms, tomato is regarded as a vegetable, its fruit is classified botanically as a berry. As a true fruit, it develops from the ovary of the plant after fertilization, its flesh comprising the pericarp walls. The fruit contains hollow spaces full of seeds and moisture, called locular cavities. These vary, among cultivated species, according to type. Some smaller varieties have two cavities, globe-shaped varieties typically have three to five, beefsteak tomatoes have a great number of smaller cavities, while paste tomatoes have very few, very small cavities.
For propagation, the seeds need to come from a mature fruit, and be dried or fermented before germination.
CLASSIFICATION
In 1753, Linnaeus placed the tomato in the genus Solanum (alongside the potato) as Solanum lycopersicum. In 1768, Philip Miller moved it to its own genus, naming it Lycopersicon esculentum. This name came into wide use, but was technically in breach of the plant naming rules because Linnaeus's species name lycopersicum still had priority. Although the name Lycopersicum lycopersicum was suggested by Karsten (1888), this is not used because it violates the International Code of Nomenclature barring the use of tautonyms in botanical nomenclature. The corrected name Lycopersicon lycopersicum (Nicolson 1974) was technically valid, since Miller's genus name and Linnaeus's species name differ in exact spelling, but since Lycopersicon esculentum has become so well known, it was officially listed as a nomen conservandum in 1983, and would be the correct name for the tomato in classifications which do not place the tomato in the genus Solanum.
Genetic evidence has now shown that Linnaeus was correct to put the tomato in the genus Solanum, making Solanum lycopersicum the correct name. Both names, however, will probably be found in the literature for some time. Two of the major reasons for considering the genera separate are the leaf structure (tomato leaves are markedly different from any other Solanum), and the biochemistry (many of the alkaloids common to other Solanum species are conspicuously absent in the tomato). On the other hand, hybrids of tomato and diploid potato can be created in the lab by somatic fusion, and are partially fertile, providing evidence of the close relationship between these species.
GENETIC MODIFICATION
Tomatoes that have been modified using genetic engineering have been developed, and although none are commercially available now, they have been in the past. The first commercially available genetically modified food was a variety of tomato named the Flavr Savr, which was engineered to have a longer shelf life. Scientists are continuing to develop tomatoes with new traits not found in natural crops, such as increased resistance to pests or environmental stresses. Other projects aim to enrich tomatoes with substances that may offer health benefits or provide better nutrition.
An international consortium of researchers from 10 countries, among them researchers from the Boyce Thompson Institute for Plant Research, began sequencing the tomato genome in 2004, and is creating a database of genomic sequences and information on the tomato and related plants. A prerelease version of the genome was made available in December 2009. The genomes of its mitochondria and chloroplasts are also being sequenced as part of the project. The complete genome for the cultivar Heinz 1706 was published on 31 May 2012 in Nature. Since many other fruits, like strawberries, apples, melons, and bananas share the same characteristics and genes, researchers stated the published genome could help to improve food quality, food security and reduce costs of all of these fruits.
BREEDING
The Tomato Genetic Resource Center, Germplasm Resources Information Network, AVRDC, and numerous seed banks around the world store seed representing genetic variations of value to modern agriculture. These seed stocks are available for legitimate breeding and research efforts. While individual breeding efforts can produce useful results, the bulk of tomato breeding work is at universities and major agriculture-related corporations. These efforts have resulted in significant regionally adapted breeding lines and hybrids, such as the Mountain series from North Carolina. Corporations including Heinz, Monsanto, BHNSeed, and Bejoseed have breeding programs that attempt to improve production, size, shape, color, flavor, disease tolerance, pest tolerance, nutritional value, and numerous other traits.
HISTORY
The wild ancestor of the tomato is native to western South America. These wild versions were the size of peas. Aztecs and other peoples in Mesoamerica were the first to have domesticated the fruit and used in their cooking. The Spanish first introduced tomatoes to Europe, where they became used in Spanish food. In France, Italy and northern Europe, the tomato was initially grown as an ornamental plant. It was regarded with suspicion as a food because botanists recognized it as a nightshade, a relative of the poisonous belladonna. This was exacerbated by the interaction of the tomato's acidic juice with pewter plates. The leaves and immature fruit contains tomatine, which in large quantities would be toxic. However, the ripe fruit contains no tomatine.
MESOAMERICA
The exact date of domestication is unknown; by 500 BC, it was already being cultivated in southern Mexico and probably other areas. The Pueblo people are thought to have believed that those who witnessed the ingestion of tomato seeds were blessed with powers of divination. The large, lumpy variety of tomato, a mutation from a smoother, smaller fruit, originated in Mesoamerica, and may be the direct ancestor of some modern cultivated tomatoes.
The Aztecs raised several varieties of tomato, with red tomatoes called xictomatl and green tomatoes called tomatl (Tomatillo). According to Bernardino de Sahagún he saw a great variety of tomatoes in the Aztec market at Tenochtitlán (Mexico City): “. . . large tomatoes, small tomatoes, leaf tomatoes, sweet tomatoes, large serpent tomatoes, nipple-shaped tomatoes,” and tomatoes of all colors from the brightest red to the deepest yellow. Bernardino de Sahagún mentioned Aztecs cooking various sauces, some with and without tomatoes of different sizes, serving them in city markets: "foods sauces, hot sauces; fried [food], olla-cooked [food], juices, sauces of juices, shredded [food] with chile, with squash seeds [most likely Cucurbita pepo], with tomatoes, with smoked chile, with hot chile, with yellow chile, with mild red chile sauce, yellow chile sauce, hot chile sauce, with "bird excrement" sauce, sauce of smoked chile, heated [sauces], bean sauce; [he sells] toasted beans, cooked beans, mushroom sauce, sauce of small squash, sauce of large tomatoes, sauce of ordinary tomatoes, sauce of various kinds of sour herbs, avocado sauce."
SPANISH DISTRIBUTION
Spanish conquistador Hernán Cortés may have been the first to transfer a small yellow tomato to Europe after he captured the Aztec city of Tenochtitlan, now Mexico City, in 1521. The earliest discussion of the tomato in European literature appeared in a herbal written in 1544 by Pietro Andrea Mattioli, an Italian physician and botanist, who suggested that a new type of eggplant had been brought to Italy that was blood red or golden color when mature and could be divided into segments and eaten like an eggplant—that is, cooked and seasoned with salt, black pepper, and oil. It was not until ten years later that tomatoes were named in print by Mattioli as pomi d'oro, or "golden apples".
After the Spanish colonization of the Americas, the Spanish distributed the tomato throughout their colonies in the Caribbean. They also took it to the Philippines, from where it spread to southeast Asia and then the entire Asian continent. The Spanish also brought the tomato to Europe. It grew easily in Mediterranean climates, and cultivation began in the 1540s. It was probably eaten shortly after it was introduced, and was certainly being used as food by the early 17th century in Spain.
CHINA
The tomato was introduced to China, likely via the Philippines or Macau, in the 1500s. It was given the name fānqié (barbarian eggplant), as the Chinese named many foodstuffs introduced from abroad, but referring specifically to early introductions.
ITALY
The recorded history of tomatoes in Italy dates back to at least 31 October 1548, when the house steward of Cosimo de' Medici, the grand duke of Tuscany, wrote to the Medici private secretary informing him that the basket of tomatoes sent from the grand duke's Florentine estate at Torre del Gallo "had arrived safely". Tomatoes were grown mainly as ornamentals early on after their arrival in Italy. For example, the Florentine aristocrat Giovanvettorio Soderini wrote how they "were to be sought only for their beauty", and were grown only in gardens or flower beds. The tomato's ability to mutate and create new and different varieties helped contribute to its success and spread throughout Italy. However, even in areas where the climate supported growing tomatoes, their habit of growing to the ground suggested low status. They were not adopted as a staple of the peasant population because they were not as filling as other fruits already available. Additionally, both toxic and inedible varieties discouraged many people from attempting to consume or prepare any other varieties. In certain areas of Italy, such as Florence, the fruit was used solely as a tabletop decoration, until it was incorporated into the local cuisine in the late 17th or early 18th century. The earliest discovered cookbook with tomato recipes was published in Naples in 1692, though the author had apparently obtained these recipes from Spanish sources.
Unique varieties were developed over the next several hundred years for uses such as dried tomatoes, sauce tomatoes, pizza tomatoes, and tomatoes for long-term storage. These varieties are usually known for their place of origin as much as by a variety name. For example, Pomodorino del Piennolo del Vesuvio is the "hanging tomato of Vesuvius" or the Pomodoro di Pachino and Pomodorino di Manduria.
BRITAIN
Tomatoes were not grown in England until the 1590s. One of the earliest cultivators was John Gerard, a barber-surgeon. Gerard's Herbal, published in 1597, and largely plagiarized from continental sources, is also one of the earliest discussions of the tomato in England. Gerard knew the tomato was eaten in Spain and Italy. Nonetheless, he believed it was poisonous (in fact, the plant and raw fruit do have low levels of tomatine, but are not generally dangerous; see below). Gerard's views were influential, and the tomato was considered unfit for eating (though not necessarily poisonous) for many years in Britain and its North American colonies.
However, by the mid-18th century, tomatoes were widely eaten in Britain, and before the end of that century, the Encyclopædia Britannica stated the tomato was "in daily use" in soups, broths, and as a garnish. They were not part of the average person's diet, and though by 1820 they were described as "to be seen in great abundance in all our vegetable markets" and to be "used by all our best cooks", reference was made to their cultivation in gardens still "for the singularity of their appearance", while their use in cooking was associated with exotic Italian or Jewish cuisine.
INDIA
The tomato arrived in India by the way of Portuguese explorers, in the 16th century. It was grown from the 18th century onwards for the British. Even today, in Bengal, the alternative name is "Biliti Begun" (Bengali: বিলিতি বেগুন), meaning "Foreign Eggplant" It was then adopted widely as it is well suited to India's climate, with Uttarakhand as one of the main producers.
MIDDLE EAST AND NORTH AFRICA
The tomato was introduced to cultivation in the Middle East by John Barker, British consul in Aleppo circa 1799 to 1825. Nineteenth century descriptions of its consumption are uniformly as an ingredient in a cooked dish. In 1881, it is described as only eaten in the region "within the last forty years". Today, the tomato is a critical and ubiquitous part of Middle Eastern cuisine, served fresh in salads (e.g., Arab salad, Israeli salad, Shirazi salad and Turkish salad), grilled with kebabs and other dishes, made into sauces, and so on.
NORTH AMERICA
The earliest reference to tomatoes being grown in British North America is from 1710, when herbalist William Salmon reported seeing them in what is today South Carolina. They may have been introduced from the Caribbean. By the mid-18th century, they were cultivated on some Carolina plantations, and probably in other parts of the Southeast as well. Possibly, some people continued to think tomatoes were poisonous at this time; and in general, they were grown more as ornamental plants than as food. Thomas Jefferson, who ate tomatoes in Paris, sent some seeds back to America.
Early tomato breeders included Henry Tilden in Iowa and a Dr. Hand in Baltimore.
Alexander W. Livingston receives much credit for developing numerous varieties of tomato for both home and commercial gardeners. The U.S. Department of Agriculture's 1937 yearbook declared that "half of the major varieties were a result of the abilities of the Livingstons to evaluate and perpetuate superior material in the tomato." Livingston's first breed of tomato, the Paragon, was introduced in 1870. In 1875, he introduced the Acme, which was said to be involved in the parentage of most of the tomatoes introduced by him and his competitors for the next twenty-five years.
When Livingston began his attempts to develop the tomato as a commercial crop, his aim had been to grow tomatoes smooth in contour, uniform in size, and sweet in flavor. In 1870, Livingston introduced the Paragon, and tomato culture soon became a great enterprise in the county. He eventually developed over seventeen different varieties of the tomato plant. Today, the crop is grown in every state in the Union.
Because of the long growing season needed for this heat-loving crop, several states in the US Sun Belt became major tomato-producers, particularly Florida and California. In California, tomatoes are grown under irrigation for both the fresh fruit market and for canning and processing. The University of California, Davis (UC Davis) became a major center for research on the tomato. The C.M. Rick Tomato Genetics Resource Center at UC Davis is a gene bank of wild relatives, monogenic mutants and miscellaneous genetic stocks of tomato. The center is named for the late Dr. Charles M. Rick, a pioneer in tomato genetics research. Research on processing tomatoes is also conducted by the California Tomato Research Institute in Escalon, California.
In California, growers have used a method of cultivation called dry-farming, especially with Early Girl tomatoes. This technique encourages the plant to send roots deep to find existing moisture in soil that retains moisture, such as clayey soil.
MODERN COMMERCIAL VARIETIES
The poor taste and lack of sugar in modern garden and commercial tomato varieties resulted from breeding tomatoes to ripen uniformly red. This change occurred after discovery of a mutant "u" phenotype in the mid 20th century that ripened "u"niformly. This was widely cross-bred to produce red fruit without the typical green ring around the stem on uncross-bred varieties. Prior to general introduction of this trait, most tomatoes produced more sugar during ripening, and were sweeter and more flavorful.
Evidence has been found that 10–20% of the total carbon fixed in the fruit can be produced by photosynthesis in the developing fruit of the normal U phenotype. The u genetic mutation encodes a factor that produces defective chloroplasts with lower density in developing fruit, resulting in a lighter green colour of unripe fruit, and repression of sugars accumulation in the resulting ripe fruit by 10–15%. Perhaps more important than their role in photosynthesis, the fruit chloroplasts are remodelled during ripening into chlorophyll-free chromoplasts that synthesize and accumulate the carotenoids lycopene, β-carotene, and other metabolites that are sensory and nutritional assets of the ripe fruit. The potent chloroplasts in the dark-green shoulders of the U phenotype are beneficial here, but have the disadvantage of leaving green shoulders near the stems of the ripe fruit, and even cracked yellow shoulders, apparently because of oxidative stress due to overload of the photosynthetic chain in direct sunlight at high temperatures. Hence genetic design of a commercial variety that combines the advantages of types u and U requires fine tuning, but may be feasible.
Furthermore, breeders of modern tomato cultivars typically strive to produce tomato plants exhibiting improved yield, shelf life, size, and tolerance/resistance to various environmental pressures, including disease. However, these breeding efforts have yielded unintended negative consequences on various tomato fruit attributes. For instance, linkage drag is a phenomenon that has been responsible for alterations in the metabolism of the tomato fruit. Linkage drag describes the introduction of an undesired trait or allele into a plant during backcrossing. This trait/allele is physically linked (or is very close) to the desired allele along the chromosome. In introducing the beneficial allele, there exists a high likelihood that the poor allele is also incorporated into the plant. Thus, breeding efforts attempting to enhance certain traits (for example: larger fruit size) have unintentionally altered production of chemicals associated with, for instance, nutritional value and flavor.
Breeders have turned to using wild tomato species as a source of alleles for the introduction of beneficial traits into modern tomato varieties. For example, wild tomato relatives may possess higher amounts of fruit solids (which are associated with greater sugar content) or resistance to diseases caused by microbes, such as resistance towards the early blight pathogen Alternaria solani. However, this tactic has limitations, for the incorporation of certain traits, such as pathogen resistance, can negatively impact other favorable phenotypes (fruit production, etc.).
CULTIVATION
The tomato is grown worldwide for its edible fruits, with thousands of cultivars. A fertilizer with an NPK ratio of 5–10–10 is often sold as tomato fertilizer or vegetable fertilizer, although manure and compost are also used.
DISEASES,PESTS AND DISORDERS
Tomato cultivars vary widely in their resistance to disease. Modern hybrids focus on improving disease resistance over the heirloom plants.
Various forms of mildew and blight are common tomato afflictions, which is why tomato cultivars are often marked with a combination of letters that refer to specific disease resistance. The most common letters are: LB – late blight, V – verticillium wilt, F – fusarium wilt strain I, FF – fusarium wilt strain I and II, N – nematodes, T – tobacco mosaic virus, and A – alternaria.
Some common tomato pests are stink bugs, cutworms, tomato hornworms and tobacco hornworms, aphids, cabbage loopers, whiteflies, tomato fruitworms, flea beetles, red spider mite, slugs,[56] and Colorado potato beetles. The tomato russet mite, Aculops lycopersici, feeds on foliage and young fruit of tomato plants, causing shrivelling and necrosis of leaves, flowers, and fruit, possibly killing the plant.
A common tomato disease is tobacco mosaic virus. Handling cigarettes and other infected tobacco products can transmit the virus to tomato plants.
Another particularly dreaded disease is curly top, carried by the beet leafhopper, which interrupts the lifecycle. As the name implies, it has the symptom of making the top leaves of the plant wrinkle up and grow abnormally.
After an insect attack tomato plants produce systemin, a plant peptide hormone . Systemin activates defensive mechanisms, such as the production of protease inhibitors to slow the growth of insects. The hormone was first identified in tomatoes, but similar proteins have been identified in other species since.
Although not a disease as such, irregular supplies of water can cause growing or ripening fruit to split. Besides cosmetic damage, the splits may allow decay to start, although growing fruits have some ability to heal after a split. In addition, a deformity called cat-facing can be caused by pests, temperature stress, or poor soil conditions. Affected fruit usually remains edible, but its appearance may be unsightly.
COMPANION PLANTS
Tomatoes serve, or are served by, a large variety of companion plants.
Among the most famous pairings is the tomato plant and carrots; studies supporting this relationship have produced a popular book about companion planting, Carrots Love Tomatoes.
The devastating tomato hornworm has a major predator in various parasitic wasps, whose larvae devour the hornworm, but whose adult form drinks nectar from tiny-flowered plants like umbellifers. Several species of umbellifer are therefore often grown with tomato plants, including parsley, Queen Anne's lace, and occasionally dill. These also attract predatory flies that attack various tomato pests.
Borage is thought to repel the tomato hornworm moth.
Plants with strong scents, like alliums (onions, chives, garlic), mints (basil, oregano, spearmint) and French marigold, (Tagetes patula) are thought to mask the scent of the tomato plant, making it harder for pests to locate it, or to provide an alternative landing point, reducing the odds of the pests from attacking the correct plant. These plants may also subtly affect the flavor of tomato fruit.
Tomato plants can protect asparagus from asparagus beetles, because they contain solanine that kills this pest, while asparagus plants contain Asparagusic acid that repels nematodes known to attack tomato plants. Marigolds also repel nematodes.
POLLINATION
In the wild, original state, tomatoes required cross-pollination; they were much more self-incompatible than domestic cultivars. As a floral device to reduce selfing, the pistil of wild tomatoes extends farther out of the flower than today's cultivars. The stamens were, and remain, entirely within the closed corolla.
As tomatoes were moved from their native areas, their traditional pollinators, (probably a species of halictid bee) did not move with them. The trait of self-fertility became an advantage, and domestic cultivars of tomato have been selected to maximize this trait.
This is not the same as self-pollination, despite the common claim that tomatoes do so. That tomatoes pollinate themselves poorly without outside aid is clearly shown in greenhouse situations, where pollination must be aided by artificial wind, vibration of the plants (one brand of vibrator is a wand called an "electric bee" that is used manually), or more often today, by cultured bumblebees. The anther of a tomato flower is shaped like a hollow tube, with the pollen produced within the structure, rather than on the surface, as in most species. The pollen moves through pores in the anther, but very little pollen is shed without some kind of externally-induced motion. The ideal vibratory frequencies to release pollen grains are provided by an insect, such as a bumblebee, or the original wild halictid pollinator, capable of engaging in a behavior known as buzz pollination, which honey bees cannot perform. In an outdoors setting, wind or animals usually provide sufficient motion to produce commercially viable crops.
FRUIT FORMATION
Pollination and fruit formation depend on meiosis. Meiosis is central to the processes by which diploid microspore mother cells within the anther give rise to haploid pollen grains, and megaspore mother cells in ovules that are contained within the ovary give rise to haploid nuclei. Union of haploid nuclei from pollen and ovule (fertilization) can occur either by self- or cross-pollination. Fertilization leads to the formation of a diploid zygote that can then develop into an embryo within the emerging seed. Repeated fertilizations within the ovary are accompanied by maturation of the ovary to form the tomato fruit.
Homologs of the recA gene, including rad51, play a key role in homologous recombinational repair of DNA during meiosis. A rad51 homolog is present in the anther of tomato (Lycopersicon esculentum), suggesting that recombinational repair occurs during meiosis in tomato.
HYDROPONIC AND GREENHOUSE CULTIVATION
Tomatoes are often grown in greenhouses in cooler climates, and cultivars such as the British 'Moneymaker' and a number of cultivars grown in Siberia are specifically bred for indoor growing. In more temperate climates, it is not uncommon to start seeds in greenhouses during the late winter for future transplant.
Greenhouse tomato production in large-acreage commercial greenhouses and owner-operator stand-alone or multiple-bay greenhouses is on the increase, providing fruit during those times of the year when field-grown fruit is not readily available. Smaller sized fruit (cherry and grape), or cluster tomatoes (fruit-on-the-vine) are the fruit of choice for the large commercial greenhouse operators while the beefsteak varieties are the choice of owner-operator growers.
Hydroponic technique is often used in hostile growing environments, as well as high-density plantings.
PICKING AND RIPENING
To facilitate transportation and storage, tomatoes are often picked unripe (green) and ripened in storage with ethylene.
A machine-harvestable variety of tomato (the "square tomato") was developed in the 1950s by University of California, Davis's Gordie C. Hanna, which, in combination with the development of a suitable harvester, revolutionized the tomato-growing industry. This type of tomato is grown commercially near plants that process and can tomatoes, tomato sauce, and tomato paste. They are harvested when ripe and are flavorful when picked. They are harvested 24 hours a day, seven days a week during a 12- to 14-week season, and immediately transported to packing plants, which operate on the same schedule. California is a center of this sort of commercial tomato production and produces about a third of the processed tomatoes produced in the world.
In 1994, Calgene introduced a genetically modified tomato called the FlavrSavr, which could be vine ripened without compromising shelf life. However, the product was not commercially successful, and was sold only until 1997.
YIELD
The world dedicated 4.8 million hectares in 2012 for tomato cultivation and the total production was about 161.8 million tonnes. The average world farm yield for tomato was 33.6 tonnes per hectare, in 2012.
Tomato farms in the Netherlands were the most productive in 2012, with a nationwide average of 476 tonnes per hectare, followed by Belgium (463 tonnes per hectare) and Iceland (429 tonnes per hectare).
RECORDS
As of 2008, the heaviest tomato harvested, weighed 3.51 kg, was of the cultivar "Delicious", and was grown by Gordon Graham of Edmond, Oklahoma in 1986. The largest tomato plant grown was of the cultivar "Sungold" and reached 19.8 m in length, grown by Nutriculture Ltd (UK) of Mawdesley, Lancashire, UK, in 2000.
A massive "tomato tree" growing inside the Walt Disney World Resort's experimental greenhouses in Lake Buena Vista, Florida may have been the largest single tomato plant in the world. The plant has been recognized as a Guinness World Record Holder, with a harvest of more than 32,000 tomatoes and a total weight of 522 kg It yielded thousands of tomatoes at one time from a single vine. Yong Huang, Epcot's manager of agricultural science, discovered the unique plant in Beijing, China. Huang brought its seeds to Epcot and created the specialized greenhouse for the fruit to grow. The vine grew golf ball-sized tomatoes, which were served at Walt Disney World restaurants.[citation needed] The tree developed a disease and was removed in April 2010 after about 13 months of life.
PRODUCTION
In 2019, world production of tomatoes was 181 million tonnes, with China accounting for 35% of the total, followed by India and Turkey as major producers (table).
CONSUMPTION
Though it is botanically a berry, a subset of fruit, the tomato is a vegetable for culinary purposes because of its savory flavor (see below).
Although tomatoes originated in the Americas, they have become extensively used in Mediterranean cuisine. Ripe tomatoes contain significant umami flavor and they are a key ingredient in pizza, and are commonly used in pasta sauces. They are also used in gazpacho (Spanish cuisine) and pa amb tomàquet (Catalan cuisine).
The tomato is now grown and eaten around the world. It is used in diverse ways, including raw in salads or in slices, stewed, incorporated into a wide variety of dishes, or processed into ketchup or tomato soup. Unripe green tomatoes can also be breaded and fried, used to make salsa, or pickled. Tomato juice is sold as a drink, and is used in cocktails such as the Bloody Mary.
STORAGE
Tomatoes keep best unwashed at room temperature and out of direct sunlight. It is not recommended to refrigerate them as this can harm the flavor. Tomatoes stored cold tend to lose their flavor permanently.
Storing stem down can prolong shelf life, as it may keep from rotting too quickly.
Tomatoes that are not yet ripe can be kept in a paper bag till ripening.
Tomatoes are easy to preserve whole, in pieces, as tomato sauce or paste by home canning. They are acidic enough to process in a water bath rather than a pressure cooker as most vegetables require. The fruit is also preserved by drying, often in the sun, and sold either in bags or in jars with oil.
SAFETY
PLANT TOXICITY
The leaves, stem, and green unripe fruit of the tomato plant contain small amounts of the alkaloid tomatine, whose effect on humans has not been studied. They also contain small amounts of solanine, a toxic alkaloid found in potato leaves and other plants in the nightshade family. However, solanine concentrations in foliage and green fruit are generally too small to be dangerous unless large amounts are consumed—for example, as greens.
Small amounts of tomato foliage are sometimes used for flavoring without ill effect, and the green fruit of unripe red tomato varieties is sometimes used for cooking, particularly as fried green tomatoes. There are also tomato varieties with fully ripe fruit that is still green. Compared to potatoes, the amount of solanine in unripe green or fully ripe tomatoes is low. However, even in the case of potatoes, while solanine poisoning resulting from dosages several times the normal human consumption has been demonstrated, actual cases of poisoning from excessive consumption of potatoes are rare.
Tomato plants can be toxic to dogs if they eat large amounts of the fruit, or chew plant material.
SALMONELLA
Tomatoes were linked to seven Salmonella outbreaks between 1990 and 2005, and may have been the cause of a salmonellosis outbreak causing 172 illnesses in 18 US states in 2006. The 2008 United States salmonellosis outbreak caused the temporary removal of tomatoes from stores and restaurants across the United States and parts of Canada, although other foods, including jalapeño and serrano peppers, may have been involved.
NUTRITION
A tomato is 95% water, contains 4% carbohydrates and less than 1% each of fat and protein (table). In a 100 gram amount, raw tomatoes supply 18 calories and are a moderate source of vitamin C (17% of the Daily Value), but otherwise are absent of significant nutrient content (table).
RESEARCH
No conclusive evidence indicates that the lycopene in tomatoes or in supplements affects the onset of cardiovascular diseases or cancer.
In the United States, supposed health benefits of consuming tomatoes, tomato products or lycopene to affect cancer cannot be mentioned on packaged food products without a qualified health claim statement. In a scientific review of potential claims for lycopene favorably affecting DNA, skin exposed to ultraviolet radiation, heart function and vision, the European Food Safety Authority concluded that the evidence for lycopene having any of these effects was inconclusive.
HOST PLANT
The Potato Tuber moth (Phthorimaea operculella) is an oligophagous insect that prefers to feed on plants of the family Solanaceae such as tomato plants. Female P. operculella use the leaves to lay their eggs and the hatched larvae will eat away at the mesophyll of the leaf.
IN POPULAR CULTURE
On 30 August 2007, 40,000 Spaniards gathered in Buñol to throw 115,000 kg of tomatoes at each other in the yearly Tomatina festival.
In Ontario, Canada, member of provincial parliament Mike Colle introduced a private member's bill in March 2016 to name the tomato as the official vegetable of the province and to designate 15 July as Tomato Day, in order to acknowledge the tomato's importance in Ontario's agriculture. The bill did not pass in the legislature and no official designations were made.
Tomatoes have been designated the state vegetable of New Jersey. Arkansas took both sides by declaring the South Arkansas Vine Ripe Pink Tomato both the state fruit and the state vegetable in the same law, citing both its culinary and botanical classifications. In 2009, the state of Ohio passed a law making the tomato the state's official fruit. Tomato juice has been the official beverage of Ohio since 1965. Alexander W. Livingston, of Reynoldsburg, Ohio, played a large part in popularizing the tomato in the late 19th century; his efforts are commemorated in Reynoldsburg with an annual Tomato Festival.
Flavr Savr was the first commercially grown genetically engineered food licensed for human consumption.
The town of Buñol, Spain, annually celebrates La Tomatina, a festival centered on an enormous tomato fight. Tomatoes are a popular "nonlethal" throwing weapon in mass protests, and there was a common tradition of throwing rotten tomatoes at bad performers on a stage during the 19th century; today this is usually referenced as a metaphor. Embracing it for this protest connotation, the Dutch Socialist party adopted the tomato as their logo.
The US city of Reynoldsburg, Ohio calls itself "The Birthplace of the Tomato", claiming the first commercial variety of tomato was bred there in the 19th century.
Several US states have adopted the tomato as a state fruit or vegetable (see above).
"Rotten Tomatoes" is an American review-aggregation website for film and television. The name "Rotten Tomatoes" derives from the practice of audiences throwing rotten tomatoes when disapproving of a poor stage performance. "Rotten Tomatoes" took the tomato metaphor further by rating films as Certified Fresh if they got a score of 75% or higher, Fresh for films with a score of 60% or higher that do not meet the requirements for the Certified Fresh seal, and Rotten for films with a score of 0–59%.
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Sérguiev Posad (Rusia) - Sergiyev Posad (Russia) - Се́ргиев Поса́д (Россия)
Sérguiev Posad (en ruso: Се́ргиев Поса́д), entre 1930 y 1991 llamada Zagorsk, es una ciudad rusa, al nordeste de Moscú. Contaba con 109.252 habitantes en el censo de 2008. Posee un importante conjunto monumental, el monasterio de la Trinidad y de San Sergio (siglos XV-XVIII), declarado Patrimonio de la Humanidad por la UNESCO.
es.wikipedia.org/wiki/Sérguiev_Posad
es.wikipedia.org/wiki/Anillo_de_Oro_de_Rusia
Sergiyev Posad (Russian: Се́ргиев Поса́д) is a city and the administrative center of Sergiyevo-Posadsky District in Moscow Oblast, Russia. Population: 111,179 (2010 Census); 113,581 (2002 Census); 114,696 (1989 Census).
It was previously known as Sergiyev Posad (until 1919), Sergiyev (until 1930), Zagorsk (until 1991).
Sergiyev Posad grew in the 15th century around one of the greatest of Russian monasteries, the Trinity Lavra established by St. Sergius of Radonezh, still (as of 2015) one of the largest monasteries in Russia. Town status was granted to Sergiyev Posad in 1742. The town's name, alluding to St. Sergius, has strong religious connotations. Soviet authorities changed it first to just Sergiyev in 1919, and then to Zagorsk in 1930, in memory of the revolutionary Vladimir Mikhailovich Zagorsky
The original name was restored in 1991.
Within the framework of administrative divisions, Sergiyev Posad serves as the administrative center of Sergiyevo-Posadsky District. As an administrative division, it is, together with twenty-six rural localities, incorporated within Sergiyevo-Posadsky District as the City of Sergiyev Posad. As a municipal division, the City of Sergiyev Posad is incorporated within Sergiyevo-Posadsky Municipal District as Sergiyev Posad Urban Settlement.
Tourism associated with the Golden Ring plays a role in the regional economy. There is also an important toy factory.
The Moscow–Yaroslavl railway and highway pass through the town. Sergiyev Posad Bus Terminal is located in the city.
en.wikipedia.org/wiki/Sergiyev_Posad
en.wikipedia.org/wiki/Golden_Ring_of_Russia
El monasterio de la Trinidad y San Sergio (en ruso Тро́ице-Се́ргиева Ла́вра; o Tróitse-Sérguieva Lavra) en la ciudad de Sérguiev Posad (antiguo Zagorsk) es un importante monasterio ruso y centro espiritual de la iglesia ortodoxa rusa. Sérguiev Posad se encuentra a unos 70 kilómetros al noreste de Moscú en la carretera que va a Yaroslavl. Actualmente alberga a unos 300 monjes. Según la Unesco, que lo declaró Patrimonio de la Humanidad en 1993, se trata de «un buen ejemplo de monasterio ortodoxo en funcionamiento, con rasgos militares típicos de los siglos XV al XVIII, período durante el que se desarrolló.»
La iglesia principal de la Laura (monasterio), la catedral de la Asunción, recuerda la homónima catedral del Kremlin y alberga las tumbas de los Godunov.
Siendo monje de la Laura, Andréi Rubliov pintó, para el iconostasio de la catedral, su más célebre icono La Trinidad que actualmente se expone en la Galería Tretiakov de Moscú.
es.wikipedia.org/wiki/Laura_de_la_Trinidad_y_San_Sergio
The Trinity Lavra of St. Sergius (Russian: Тро́ице-Се́ргиева Ла́вра) is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.
The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples.
In 1355, Sergius introduced a charter which required the construction of auxiliary buildings, such as refectory, kitchen, and bakery. This charter was a model for Sergius' numerous followers who founded more than 400 cloisters all over Russia, including the celebrated Solovetsky, Kirillov, and Simonov monasteries.
St. Sergius supported Dmitri Donskoi in his struggle against the Tatars and sent two of his monks, Peresvet and Oslyabya, to participate in the Battle of Kulikovo (1380). At the outbreak of the battle, Peresvet died in a single combat against a Tatar bogatyr. The monastery was devastated by fire, when a Tatar unit raided the area in 1408.
St. Sergius was declared patron saint of the Russian state in 1422. The same year the first stone cathedral was built by a team of Serbian monks who had found refuge in the monastery after the Battle of Kosovo. The relics of St. Sergius still may be seen in this cathedral, dedicated to the Holy Trinity. The greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Traditionally, Muscovite royals were baptized in this cathedral and held thanksgiving services here.
In 1476, Ivan III invited several Pskovian masters to build the church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower. The interior contains the earliest specimens of the use of glazed tiles for decoration. In the early 16th century, Vasily III added the Nikon annex and the Serapion tent, where several of Sergius' disciples were interred.
It took 26 years to construct the six-pillared Assumption Cathedral, which was commissioned by Ivan the Terrible in 1559. The cathedral is much larger than its model and namesake in the Moscow Kremlin. The magnificent iconostasis of the 16th–18th centuries features Simon Ushakov's masterpiece, the icon of Last Supper. Interior walls were painted with violet and blue frescoes by a team of Yaroslavl masters in 1684. The vault contains burials of Boris Godunov, his family and several 20th-century patriarchs.
As the monastery grew into one of the wealthiest landowners in Russia, the woods where it had stood were cleared and a village (or posad) sprang up near the monastery walls. It gradually developed into the modern town of Sergiyev Posad. The cloister itself was a notable centre of chronicle-writing and icon painting. Just opposite the monastery walls St. Paraskeva's Convent was established, among whose buildings St. Paraskeva's Church (1547), Introduction Church (1547), and a 17th-century chapel over St. Paraskeva's well are still visible.
In 1550s, a wooden palisade surrounding the cloister was replaced with 1.5 km-long stone walls, featuring twelve towers, which helped the monastery to withstand a celebrated 16-month Polish-Lithuanian siege in 1608–1610. A shell-hole in the cathedral gates is preserved as a reminder of Wladyslaw IV's abortive siege in 1618.
By the end of the 17th century, when young Peter I twice found refuge within the monastery from his enemies, numerous buildings had been added. These include a small baroque palace of the patriarchs, noted for its luxurious interiors, and a royal palace, with its facades painted in checkerboard design. The refectory of St. Sergius, covering 510 square meters and also painted in dazzling checkerboard design, used to be the largest hall in Russia. The five-domed Church of John the Baptist's Nativity (1693–1699) was commissioned by the Stroganovs and built over one of the gates. Other 17th-century structures include the monks' cells, a hospital topped with a tented church, and a chapel built over a holy well discovered in 1644.
In 1744, Empress Elizabeth conferred on the cloister the dignity of a Lavra. The metropolitan of Moscow was henceforth also the Archimandrite of the Lavra. Elizabeth particularly favoured the Trinity and annually proceeded afoot from Moscow to the cloister. Her secret spouse Alexey Razumovsky accompanied her on such journeys and commissioned a baroque church to the Virgin of Smolensk, the last major shrine to be erected in the Lavra. Another pledge of Elizabeth's affection for the monastery is a white-and-blue baroque belltower, which, at 88 meters, was one of the tallest structures built in Russia up to that date. Its architects were Ivan Michurin and Dmitry Ukhtomsky.
Throughout the 19th century, the Lavra maintained its status as the richest Russian monastery. A seminary founded in 1742 was replaced by an ecclesiastical academy in 1814. The monastery boasted a supreme collection of manuscripts and books. Medieval collections of the Lavra sacristy attracted thousands of visitors. In Sergiyev Posad, the monastery maintained several sketes, one of which is a place of burial for the conservative philosophers Konstantin Leontiev and Vasily Rozanov.
After the Russian Revolution of 1917, the Soviet government closed the lavra in 1920. Its buildings were assigned to different civic institutions or declared museums. In 1930, monastery bells, including the Tsar-Bell of 65 tons, were destroyed. Pavel Florensky and his followers prevented the authorities from stealing and selling the sacristy collection but overall many valuables were lost or transferred to other collections.
In 1945, following Joseph Stalin's temporary tolerance of the church during World War II, the Lavra was returned to the Russian Orthodox Church. On April 16, 1946 divine service was renewed at the Assumption Cathedral. The lavra continued as the seat of the Moscow Patriarchate until 1983, when the patriarch was allowed to settle at the Danilov Monastery in Moscow. After that, the monastery continued as a prime centre of religious education. Important restoration works were conducted in the 1960s and 1970s. In 1993, the Trinity Lavra was inscribed on the UN World Heritage List.
The Lavra has a number of representative churches (podvorie or metochia) in its vicinity and throughout Russia. The Lavra's hieromonks have manned a number of sketes at remote locations (such as the Anzer Island in the Solovki Archipelago in the White Sea), as well as the Trinity Church on the King George Island in the Antarctic.
100 things about me... Another attempt at brilliance.
I've never once dyed my hair... not even highlights.
I love eyes. They can tell so much. Plus, you can see colors in eyes that you cannot find anywhere else.
I get offended by little things that no one else notices.
I love swimming. It's probably the only form of exercise I like. That and softball.
I like being in front of big crowds but a group of just a few people terrifies me.
I like the fact that my hair and eye color match each other.
I'm confident in almost everything except the way I look, because I look completely average. Not fat, not skinny; not pretty, not ugly; not tall, not short... and I have no distinguishing characteristics.
I overuse ellipses and parentheses and think all plural words should end in "i" (ex. virii).
I went over my first jump bareback and in the front yard. It was awesome.
I don't have a stereotype. I'm an odd-one-out.
Sometimes, if I don't dry my hair, but I put it up in the messy ponytail thing and leave it all day, when I take it out at night, it's really pretty and curly.
I have OCD. Therefore, I have many "things" about me. I can't have people behind me on the stairs, things have to be even (especially numbers, although – for whatever reason, I love multiples of 5 and 7), things have to be symmetrical, I have to have my seven cents and guitar pick with me at all times, I have to have my pictures and other papers in order at all times, etc.
I really wish I had musical talent - preferably singing, guitar, drums, and saxophone. No one in my family has musical abilities (except Uncle Jon).
I'm a Christian, but I hate the term and connotation of the word "religious".
Laughing until you cry is the best feeling I think someone can experience. I want to die knowing that I've made someone laugh so hard they've cried.
Friends mean more to me than most of my family ever could. Family members love you because they have to and they don't have to like you, but friends love you and like you by choice.
I love the smell of vanilla. My mom used to always wear it, and now I do.
My seven cents, guitar pick, and heart necklace are the things I own that I really care about. They all have stories behind them. Pretty much everything else is replaceable.
I'm lazy when it comes to a lot of things, but I will die from over-work if it comes to my horses.
I like to physically fight. Yelling fighting is the worst thing I can think of.
I've always wanted to be a bartender.
I think guys in jeans and no shirt are sexy.
I would do anything for a friend. Even lying or something stupid. If it's not concerning someone's safety, I'd probably do it.
I play with my guitar pick necklace when I'm bored or thinking. It makes a cool sound.
I've always wanted to be a gorgeous, dark-haired Mexican beauty in a Spanishy red and/or black dress.
I’ve always secretly wanted to be an architect.
The more random a person is, the more I want to figure them out.
I like ranch dressing on cheese pizza.
I have a very broad taste in music – except for techno and 80s. Music is all a part of someone. Music is a way of experiencing someone's soul. It's amazing.
I hate it when people get grossed out by body parts that everyone has... like feet. When people don't like feet, I just want to hit them across the face. With my feet, just for spite.
I want one small tattoo, but I'm not sure what. Maybe something Native American.
I love blue jeans and sweatpants, although I only own one pair of sweatpants.
I still get self-conscious about my freckles and the "beauty mark" (as my mom calls it) below my bottom lip.
If I could, I'd still do cheerleading, but without the cheerleaders.
I really want a cowboy hat. A white one of my own, that fits, and that's absolutely perfect. I also really want cowboy boots of my own. Not the gray ones my dad has, but really nice leather ones… like brown or tan.
I'm a secretly romantic person. Anything that's cliché and cheap, I'll probably like. More so than that, I love originality. Taking me somewhere I've never been scores as many points as having amazing eyes.
I've never been crowd-surfing.
I have a major attraction to anyone with the "scruffy" look. Or someone who looks like they own a big truck and work in construction or something manly.
I think there is life on other planets.
My favorite animals as a kid were: horses, dolphins, and arctic wolves - they're beautiful.
I hate my toes. I curl them under when I sit down so that people can't see them.
I hate wearing a bra to bed.
I've never worn my hair up to bed... heh, except a very intoxicated time once.
I will always have the same two songs stuck in my head: "Piano Man" and "Can You Feel The Love Tonight?"
"Big Shot" is my favorite Billy Joel song… Haha… I had Billy Joel tape as a kid, and played that song over and over.
Billy Joel and James Taylor are both amazingly talented and sexy and my favorite artists... along with George Strait and Cowboy Mouth.
I love wearing sweatshirts and cheerleading shorts.
I've gone to way too many clubs with Amy.
I'm in love with Johnny Depp, Viggo Mortensen in LOTR, and Colin Ferrell. It's the scruffy look.
I love being loved by someone important.
I want to get Amy, Andrea, Kate, Kimber, and Jessica all together in a room and watch them for a few hours. That would be hilarious.
I hate eggnog, coffee, tomatoes, mushrooms, guacamole, olives, and mustard.
I love chocolate, strawberries, chocolate-covered strawberries, brownies, milk chocolate chips (not semi-sweet, although those are acceptable), ham and pineapple pizza from Papa John's, cookie dough, all my mom's cooking, and chewy Sprees.
I wish I had white teeth.
I’ve never had braces.
I have a bad habit of correcting people's grammar.
I just learned how to do the water-drop noise that Cameron does in "Ferris Bueller's Day Off."
I will prove a point, even if it means fighting to tears with someone.
I sing all the time. No matter what. I really suck at it, but I love it.
I want to be an equine veterinarian. I have ever since I can remember.
I beat a kid up once for throwing rocks at a stray dog. I got suspended. I've gotten suspended a lot.
My animal science teacher thought I was the biggest slacker in the world. I think so, too.
People tell me I look like Miss Congeniality. I always wonder if it's when she's manly or when she's hot.
Anita (my stepmom) and I have been asked if we were twins at least three times, and asked if we’re sisters even more than that. We don’t think we look alike. We're certainly not blood-related.
I used to be so much tanner than I am now. I'm getting white.
I've always wanted to get lasik surgery. I'm SO blind.
I wish I stayed longer than a year with gymnastics.
I want to be happy in whatever I do.
I had a Russian dwarf hamster named Maria. I miss her. :( I miss having a dog, too.
I love Halloween! So much! It's my favorite holiday of them all! Not only is my birthday right after it, but you get free candy for no reason at all! HOW COOL!
I get a thick southern accent when I get really defensive about something.
I hate the "n" word, the "f" word (in reference to homosexual people) and "GD." There's just no point in them.
I want to go to California and Texas. I want to live in Mexico, Texas, Spain, Brazil, or Italy.
I miss Amy and Andrea. I hate when I move away from my friends.
I don't have that many friends. I move too much for it. The only ones I have from other states are Amy and Andrea.
I am a stock market nerd.
I don't get jealous, pretty much at all.
I'm afraid of birds. I hate them. Not all of them. Ones in the wild are fine. Pet birds scare the hell out of me. Especially big ones, like parrots. Creepy. I’m not just afraid of them, I’m absolutely terrified of them.
My favorite names are: Sierra, Cheyenne, and Dakota. Cheyenne is my favorite so far. I also like Maria and Marie. For a boy, my favorite is Ryan Cain. Those are my brothers' middle names put together - Anthony Ryan and Stanton Cain.
I hate shoes. I hate socks even more. I hate napkins. I hate ice. Crushed ice, however, makes me weirdly happy.
I hate running more than almost everything in life.
Wind is my favorite form of weather - thunderstorms might be tied for first, too.
I have two full brothers, two stepsisters, one stepbrother, and two half sisters.
I've lived in 25 different places.
Lime green, black, white, and navy blue are my favorite colors.
My five favorite movies are: Robin Hood: Men in Tights, Monty Python and the Holy Grail, Slingblade, The Shawshank Redemption, and Rain Man.
I've been told that I'm going to Vegas when I'm 21 to do the Rain Man scene in blackjack. I've never been to Vegas.
My mom raised and bred German shepherds growing up.
My favorite kind of dog (other than German shepherds) are border collies. Boxers, rottweillers, and black labs are runners-up.
I could never pick a favorite song if my life depended on it... top few are: Wonderful Tonight (Clapton), Ain't No Sunshine When She's Gone (Green), Lady in Red (deBurgh), Shotgun In My Soul/New Orleans/Any Little Bit (Cowboy Mouth), Red Light/Lie To Me (Lang), and any song ever by him, but especially Amarillo By Morning (Strait). I have been told that I have musical ADHD.
I'm in love.
When I'm cold, my fingernails turn purple. My fingernails are purple now. I'm always cold. My toes have never been warm.
I own two dresses, as of a couple weeks ago. They were both bought this summer.
I have black sheets and a black comforter, but a lime green feelable body pillow. I'm obsessed with "feelable" stuff.
I can't use chopsticks.
I think going to New Orleans for Mardi Gras this year with some of my best friends was one of the best experiences of my life.
I have a scar on my hand from when a fishing hook was caught in it and my grandpa cut it out with a pocket knife. (I love that story.)
I have never broken a bone, but I've had two concussions - one from riding, another from snowboarding.
Pink shirts and popped collars do NOT fly with me and aviator glasses are hideous.
I never believed in forgiveness until it saved my life - time and time again.
Sérguiev Posad (Rusia) - Sergiyev Posad (Russia) - Се́ргиев Поса́д (Россия)
Sérguiev Posad (en ruso: Се́ргиев Поса́д), entre 1930 y 1991 llamada Zagorsk, es una ciudad rusa, al nordeste de Moscú. Contaba con 109.252 habitantes en el censo de 2008. Posee un importante conjunto monumental, el monasterio de la Trinidad y de San Sergio (siglos XV-XVIII), declarado Patrimonio de la Humanidad por la UNESCO.
es.wikipedia.org/wiki/Sérguiev_Posad
es.wikipedia.org/wiki/Anillo_de_Oro_de_Rusia
Sergiyev Posad (Russian: Се́ргиев Поса́д) is a city and the administrative center of Sergiyevo-Posadsky District in Moscow Oblast, Russia. Population: 111,179 (2010 Census); 113,581 (2002 Census); 114,696 (1989 Census).
It was previously known as Sergiyev Posad (until 1919), Sergiyev (until 1930), Zagorsk (until 1991).
Sergiyev Posad grew in the 15th century around one of the greatest of Russian monasteries, the Trinity Lavra established by St. Sergius of Radonezh, still (as of 2015) one of the largest monasteries in Russia. Town status was granted to Sergiyev Posad in 1742. The town's name, alluding to St. Sergius, has strong religious connotations. Soviet authorities changed it first to just Sergiyev in 1919, and then to Zagorsk in 1930, in memory of the revolutionary Vladimir Mikhailovich Zagorsky
The original name was restored in 1991.
Within the framework of administrative divisions, Sergiyev Posad serves as the administrative center of Sergiyevo-Posadsky District. As an administrative division, it is, together with twenty-six rural localities, incorporated within Sergiyevo-Posadsky District as the City of Sergiyev Posad. As a municipal division, the City of Sergiyev Posad is incorporated within Sergiyevo-Posadsky Municipal District as Sergiyev Posad Urban Settlement.
Tourism associated with the Golden Ring plays a role in the regional economy. There is also an important toy factory.
The Moscow–Yaroslavl railway and highway pass through the town. Sergiyev Posad Bus Terminal is located in the city.
en.wikipedia.org/wiki/Sergiyev_Posad
en.wikipedia.org/wiki/Golden_Ring_of_Russia
El monasterio de la Trinidad y San Sergio (en ruso Тро́ице-Се́ргиева Ла́вра; o Tróitse-Sérguieva Lavra) en la ciudad de Sérguiev Posad (antiguo Zagorsk) es un importante monasterio ruso y centro espiritual de la iglesia ortodoxa rusa. Sérguiev Posad se encuentra a unos 70 kilómetros al noreste de Moscú en la carretera que va a Yaroslavl. Actualmente alberga a unos 300 monjes. Según la Unesco, que lo declaró Patrimonio de la Humanidad en 1993, se trata de «un buen ejemplo de monasterio ortodoxo en funcionamiento, con rasgos militares típicos de los siglos XV al XVIII, período durante el que se desarrolló.»
La iglesia principal de la Laura (monasterio), la catedral de la Asunción, recuerda la homónima catedral del Kremlin y alberga las tumbas de los Godunov.
Siendo monje de la Laura, Andréi Rubliov pintó, para el iconostasio de la catedral, su más célebre icono La Trinidad que actualmente se expone en la Galería Tretiakov de Moscú.
es.wikipedia.org/wiki/Laura_de_la_Trinidad_y_San_Sergio
The Trinity Lavra of St. Sergius (Russian: Тро́ице-Се́ргиева Ла́вра) is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.
The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples.
In 1355, Sergius introduced a charter which required the construction of auxiliary buildings, such as refectory, kitchen, and bakery. This charter was a model for Sergius' numerous followers who founded more than 400 cloisters all over Russia, including the celebrated Solovetsky, Kirillov, and Simonov monasteries.
St. Sergius supported Dmitri Donskoi in his struggle against the Tatars and sent two of his monks, Peresvet and Oslyabya, to participate in the Battle of Kulikovo (1380). At the outbreak of the battle, Peresvet died in a single combat against a Tatar bogatyr. The monastery was devastated by fire, when a Tatar unit raided the area in 1408.
St. Sergius was declared patron saint of the Russian state in 1422. The same year the first stone cathedral was built by a team of Serbian monks who had found refuge in the monastery after the Battle of Kosovo. The relics of St. Sergius still may be seen in this cathedral, dedicated to the Holy Trinity. The greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Traditionally, Muscovite royals were baptized in this cathedral and held thanksgiving services here.
In 1476, Ivan III invited several Pskovian masters to build the church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower. The interior contains the earliest specimens of the use of glazed tiles for decoration. In the early 16th century, Vasily III added the Nikon annex and the Serapion tent, where several of Sergius' disciples were interred.
It took 26 years to construct the six-pillared Assumption Cathedral, which was commissioned by Ivan the Terrible in 1559. The cathedral is much larger than its model and namesake in the Moscow Kremlin. The magnificent iconostasis of the 16th–18th centuries features Simon Ushakov's masterpiece, the icon of Last Supper. Interior walls were painted with violet and blue frescoes by a team of Yaroslavl masters in 1684. The vault contains burials of Boris Godunov, his family and several 20th-century patriarchs.
As the monastery grew into one of the wealthiest landowners in Russia, the woods where it had stood were cleared and a village (or posad) sprang up near the monastery walls. It gradually developed into the modern town of Sergiyev Posad. The cloister itself was a notable centre of chronicle-writing and icon painting. Just opposite the monastery walls St. Paraskeva's Convent was established, among whose buildings St. Paraskeva's Church (1547), Introduction Church (1547), and a 17th-century chapel over St. Paraskeva's well are still visible.
In 1550s, a wooden palisade surrounding the cloister was replaced with 1.5 km-long stone walls, featuring twelve towers, which helped the monastery to withstand a celebrated 16-month Polish-Lithuanian siege in 1608–1610. A shell-hole in the cathedral gates is preserved as a reminder of Wladyslaw IV's abortive siege in 1618.
By the end of the 17th century, when young Peter I twice found refuge within the monastery from his enemies, numerous buildings had been added. These include a small baroque palace of the patriarchs, noted for its luxurious interiors, and a royal palace, with its facades painted in checkerboard design. The refectory of St. Sergius, covering 510 square meters and also painted in dazzling checkerboard design, used to be the largest hall in Russia. The five-domed Church of John the Baptist's Nativity (1693–1699) was commissioned by the Stroganovs and built over one of the gates. Other 17th-century structures include the monks' cells, a hospital topped with a tented church, and a chapel built over a holy well discovered in 1644.
In 1744, Empress Elizabeth conferred on the cloister the dignity of a Lavra. The metropolitan of Moscow was henceforth also the Archimandrite of the Lavra. Elizabeth particularly favoured the Trinity and annually proceeded afoot from Moscow to the cloister. Her secret spouse Alexey Razumovsky accompanied her on such journeys and commissioned a baroque church to the Virgin of Smolensk, the last major shrine to be erected in the Lavra. Another pledge of Elizabeth's affection for the monastery is a white-and-blue baroque belltower, which, at 88 meters, was one of the tallest structures built in Russia up to that date. Its architects were Ivan Michurin and Dmitry Ukhtomsky.
Throughout the 19th century, the Lavra maintained its status as the richest Russian monastery. A seminary founded in 1742 was replaced by an ecclesiastical academy in 1814. The monastery boasted a supreme collection of manuscripts and books. Medieval collections of the Lavra sacristy attracted thousands of visitors. In Sergiyev Posad, the monastery maintained several sketes, one of which is a place of burial for the conservative philosophers Konstantin Leontiev and Vasily Rozanov.
After the Russian Revolution of 1917, the Soviet government closed the lavra in 1920. Its buildings were assigned to different civic institutions or declared museums. In 1930, monastery bells, including the Tsar-Bell of 65 tons, were destroyed. Pavel Florensky and his followers prevented the authorities from stealing and selling the sacristy collection but overall many valuables were lost or transferred to other collections.
In 1945, following Joseph Stalin's temporary tolerance of the church during World War II, the Lavra was returned to the Russian Orthodox Church. On April 16, 1946 divine service was renewed at the Assumption Cathedral. The lavra continued as the seat of the Moscow Patriarchate until 1983, when the patriarch was allowed to settle at the Danilov Monastery in Moscow. After that, the monastery continued as a prime centre of religious education. Important restoration works were conducted in the 1960s and 1970s. In 1993, the Trinity Lavra was inscribed on the UN World Heritage List.
The Lavra has a number of representative churches (podvorie or metochia) in its vicinity and throughout Russia. The Lavra's hieromonks have manned a number of sketes at remote locations (such as the Anzer Island in the Solovki Archipelago in the White Sea), as well as the Trinity Church on the King George Island in the Antarctic.
Sérguiev Posad (Rusia) - Sergiyev Posad (Russia) - Се́ргиев Поса́д (Россия)
Sérguiev Posad (en ruso: Се́ргиев Поса́д), entre 1930 y 1991 llamada Zagorsk, es una ciudad rusa, al nordeste de Moscú. Contaba con 109.252 habitantes en el censo de 2008. Posee un importante conjunto monumental, el monasterio de la Trinidad y de San Sergio (siglos XV-XVIII), declarado Patrimonio de la Humanidad por la UNESCO.
es.wikipedia.org/wiki/Sérguiev_Posad
es.wikipedia.org/wiki/Anillo_de_Oro_de_Rusia
Sergiyev Posad (Russian: Се́ргиев Поса́д) is a city and the administrative center of Sergiyevo-Posadsky District in Moscow Oblast, Russia. Population: 111,179 (2010 Census); 113,581 (2002 Census); 114,696 (1989 Census).
It was previously known as Sergiyev Posad (until 1919), Sergiyev (until 1930), Zagorsk (until 1991).
Sergiyev Posad grew in the 15th century around one of the greatest of Russian monasteries, the Trinity Lavra established by St. Sergius of Radonezh, still (as of 2015) one of the largest monasteries in Russia. Town status was granted to Sergiyev Posad in 1742. The town's name, alluding to St. Sergius, has strong religious connotations. Soviet authorities changed it first to just Sergiyev in 1919, and then to Zagorsk in 1930, in memory of the revolutionary Vladimir Mikhailovich Zagorsky
The original name was restored in 1991.
Within the framework of administrative divisions, Sergiyev Posad serves as the administrative center of Sergiyevo-Posadsky District. As an administrative division, it is, together with twenty-six rural localities, incorporated within Sergiyevo-Posadsky District as the City of Sergiyev Posad. As a municipal division, the City of Sergiyev Posad is incorporated within Sergiyevo-Posadsky Municipal District as Sergiyev Posad Urban Settlement.
Tourism associated with the Golden Ring plays a role in the regional economy. There is also an important toy factory.
The Moscow–Yaroslavl railway and highway pass through the town. Sergiyev Posad Bus Terminal is located in the city.
en.wikipedia.org/wiki/Sergiyev_Posad
en.wikipedia.org/wiki/Golden_Ring_of_Russia
El monasterio de la Trinidad y San Sergio (en ruso Тро́ице-Се́ргиева Ла́вра; o Tróitse-Sérguieva Lavra) en la ciudad de Sérguiev Posad (antiguo Zagorsk) es un importante monasterio ruso y centro espiritual de la iglesia ortodoxa rusa. Sérguiev Posad se encuentra a unos 70 kilómetros al noreste de Moscú en la carretera que va a Yaroslavl. Actualmente alberga a unos 300 monjes. Según la Unesco, que lo declaró Patrimonio de la Humanidad en 1993, se trata de «un buen ejemplo de monasterio ortodoxo en funcionamiento, con rasgos militares típicos de los siglos XV al XVIII, período durante el que se desarrolló.»
La iglesia principal de la Laura (monasterio), la catedral de la Asunción, recuerda la homónima catedral del Kremlin y alberga las tumbas de los Godunov.
Siendo monje de la Laura, Andréi Rubliov pintó, para el iconostasio de la catedral, su más célebre icono La Trinidad que actualmente se expone en la Galería Tretiakov de Moscú.
es.wikipedia.org/wiki/Laura_de_la_Trinidad_y_San_Sergio
The Trinity Lavra of St. Sergius (Russian: Тро́ице-Се́ргиева Ла́вра) is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.
The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples.
In 1355, Sergius introduced a charter which required the construction of auxiliary buildings, such as refectory, kitchen, and bakery. This charter was a model for Sergius' numerous followers who founded more than 400 cloisters all over Russia, including the celebrated Solovetsky, Kirillov, and Simonov monasteries.
St. Sergius supported Dmitri Donskoi in his struggle against the Tatars and sent two of his monks, Peresvet and Oslyabya, to participate in the Battle of Kulikovo (1380). At the outbreak of the battle, Peresvet died in a single combat against a Tatar bogatyr. The monastery was devastated by fire, when a Tatar unit raided the area in 1408.
St. Sergius was declared patron saint of the Russian state in 1422. The same year the first stone cathedral was built by a team of Serbian monks who had found refuge in the monastery after the Battle of Kosovo. The relics of St. Sergius still may be seen in this cathedral, dedicated to the Holy Trinity. The greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Traditionally, Muscovite royals were baptized in this cathedral and held thanksgiving services here.
In 1476, Ivan III invited several Pskovian masters to build the church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower. The interior contains the earliest specimens of the use of glazed tiles for decoration. In the early 16th century, Vasily III added the Nikon annex and the Serapion tent, where several of Sergius' disciples were interred.
It took 26 years to construct the six-pillared Assumption Cathedral, which was commissioned by Ivan the Terrible in 1559. The cathedral is much larger than its model and namesake in the Moscow Kremlin. The magnificent iconostasis of the 16th–18th centuries features Simon Ushakov's masterpiece, the icon of Last Supper. Interior walls were painted with violet and blue frescoes by a team of Yaroslavl masters in 1684. The vault contains burials of Boris Godunov, his family and several 20th-century patriarchs.
As the monastery grew into one of the wealthiest landowners in Russia, the woods where it had stood were cleared and a village (or posad) sprang up near the monastery walls. It gradually developed into the modern town of Sergiyev Posad. The cloister itself was a notable centre of chronicle-writing and icon painting. Just opposite the monastery walls St. Paraskeva's Convent was established, among whose buildings St. Paraskeva's Church (1547), Introduction Church (1547), and a 17th-century chapel over St. Paraskeva's well are still visible.
In 1550s, a wooden palisade surrounding the cloister was replaced with 1.5 km-long stone walls, featuring twelve towers, which helped the monastery to withstand a celebrated 16-month Polish-Lithuanian siege in 1608–1610. A shell-hole in the cathedral gates is preserved as a reminder of Wladyslaw IV's abortive siege in 1618.
By the end of the 17th century, when young Peter I twice found refuge within the monastery from his enemies, numerous buildings had been added. These include a small baroque palace of the patriarchs, noted for its luxurious interiors, and a royal palace, with its facades painted in checkerboard design. The refectory of St. Sergius, covering 510 square meters and also painted in dazzling checkerboard design, used to be the largest hall in Russia. The five-domed Church of John the Baptist's Nativity (1693–1699) was commissioned by the Stroganovs and built over one of the gates. Other 17th-century structures include the monks' cells, a hospital topped with a tented church, and a chapel built over a holy well discovered in 1644.
In 1744, Empress Elizabeth conferred on the cloister the dignity of a Lavra. The metropolitan of Moscow was henceforth also the Archimandrite of the Lavra. Elizabeth particularly favoured the Trinity and annually proceeded afoot from Moscow to the cloister. Her secret spouse Alexey Razumovsky accompanied her on such journeys and commissioned a baroque church to the Virgin of Smolensk, the last major shrine to be erected in the Lavra. Another pledge of Elizabeth's affection for the monastery is a white-and-blue baroque belltower, which, at 88 meters, was one of the tallest structures built in Russia up to that date. Its architects were Ivan Michurin and Dmitry Ukhtomsky.
Throughout the 19th century, the Lavra maintained its status as the richest Russian monastery. A seminary founded in 1742 was replaced by an ecclesiastical academy in 1814. The monastery boasted a supreme collection of manuscripts and books. Medieval collections of the Lavra sacristy attracted thousands of visitors. In Sergiyev Posad, the monastery maintained several sketes, one of which is a place of burial for the conservative philosophers Konstantin Leontiev and Vasily Rozanov.
After the Russian Revolution of 1917, the Soviet government closed the lavra in 1920. Its buildings were assigned to different civic institutions or declared museums. In 1930, monastery bells, including the Tsar-Bell of 65 tons, were destroyed. Pavel Florensky and his followers prevented the authorities from stealing and selling the sacristy collection but overall many valuables were lost or transferred to other collections.
In 1945, following Joseph Stalin's temporary tolerance of the church during World War II, the Lavra was returned to the Russian Orthodox Church. On April 16, 1946 divine service was renewed at the Assumption Cathedral. The lavra continued as the seat of the Moscow Patriarchate until 1983, when the patriarch was allowed to settle at the Danilov Monastery in Moscow. After that, the monastery continued as a prime centre of religious education. Important restoration works were conducted in the 1960s and 1970s. In 1993, the Trinity Lavra was inscribed on the UN World Heritage List.
The Lavra has a number of representative churches (podvorie or metochia) in its vicinity and throughout Russia. The Lavra's hieromonks have manned a number of sketes at remote locations (such as the Anzer Island in the Solovki Archipelago in the White Sea), as well as the Trinity Church on the King George Island in the Antarctic.
Bloody Hell 60 days in already. I was trying to think of a way to show of the new crop (hair not picture!!) and this is what I ended up with after many connotations, face on, looking down, looking right.... You get the picture. Anyway I kind of liked it with all the free space, felt like it added something.
STROBIST
Yongnuo 565ex camera right high softbox 28mm 1/10th power
SB-700 low pointing up through collapsed umbrella 120mm 1/32 power.
Shot against a grey vinyl backdrop.
Milky Way Splash (Lila Doll by Soom)
I fall in love with this doll at last Dolls & Party event in Barcelona. One of the staff members let me take a couple of shots of her at the free dioramas at the con <3
"Lila" is a nickname for "Leila", which has a connotation of many meanings, including "black-haired woman", "night", "the Game of the Gods" and "creation of the universe." The Lila doll is extraordinary in the fact that the doll's eyes can move, stand upright on her own, be sat and posed in many different position due to multiple jointed body parts, and wear a variety of accessories including bat wings, cat ears, cat tail or many other parts. These parts can be movable due to the ball-jointed connectors that adhere the accessories to the doll. Doll wigs are also interchangeable.
I'd hoped to get some shots of the famous Heroes Square in Budapest with a lovely blue sky but given the weather we had for the duration of our stay this proved impossible.
From Wikipedia : "Hősök tere (meaning "Heroes' Square" in Hungarian) is one of the major squares of Budapest, Hungary, rich with historic and political connotations. Its iconic statue complex, the Millennium Memorial, was completed in 1900, the same year the square was named "Heroes' Square". It lies at the end of Andrássy Avenue (with which it comprises part of an extensive World Heritage site), next to City Park."
The iconography of funerary loutrophoroi in the fifth century is remarkably consistent with that of a century earlier: “prothesis” scenes, the bier surrounded by mourning women and occasionally an old man (no doubt the father of the deceased), the other men performing a dirge elsewhere on the vase.
In the 5th century BC, the loutrophoros as a tomb marker have been used only for young people who died unmarried. From the early 5th century BC, the loutrophoros gradually lost its status as the funerary vase shape par excellence, another came along to take its place, the white-ground lekythos. Both the shape and the technique were commonplace in the potters' quarter by the late sixth century, without any funerary connotations. The restriction of white lekythoi to this one purpose begins in the decade 470 to 460, that is, in the wake of the institution of public funerals.
Source: H. A. Shapiro, “The Iconography of Mourning in Athenian Art The Iconography of Mourning in Athenian Art”
Red-figure loutrophoros.
5th century BC
Munich, Staatliche Antikensammlungen, von Schoen Collection 66.