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Also consider your clothing choice before you set off. Put on sturdy shoes and inconspicuous, old clothes, in case your clothes tear or you fall for something. Also in the summer it is smart to put on long pants and long sleeves, because this offers more protection against scratches and ticks. Old buildings can be damp and damp, so always take the cold into account. Furthermore, a flashlight, proof of identity and a charged telephone are very important.
La Casa Rosada 34°36′29″S 58°22′13″O, es la sede del Poder Ejecutivo de la República Argentina, en él se encuentra el despacho del Presidente de la Nación Argentina. Este edificio se localiza en la calle Balcarce 50 - Ciudad de Buenos Aires, frente a la histórica Plaza de Mayo. Su color característico es rosado y es considerado uno de los edificios más emblemáticos de Buenos Aires. Alberga además el Museo de la Casa de Gobierno, con objetos relacionados con los presidentes del país. Ha sido declarada Monumento Histórico Nacional.
La Casa Rosada original y el edificio de Correos.
El edificio está sobre lo que fuera la Real Fortaleza de Don Juan Baltazar de Austria, construida por el gobernador Fernando Ortiz de Zárate en 1594 en las entonces abarrancadas orillas del Río de la Plata. La fortaleza es reconstruida en 1713, reemplazándosela por una muy sobria construcción de casi una hectárea, rodeada de ancho foso, con cuatro torreones rectangulares y, dando a la Plaza Mayor -actual Plaza de Mayo- puente levadizo, tal fuerte recibe el nombre de Castillo de San Miguel en 1720, al completarse las obras de defensa. Sirvió de sede a los gobernadores, luego a los virreyes del Virreinato del Río de la Plata y posteriormente a los gobiernos independientes desde 1810. En la década de 1820, Rivadavia ordena modificaciones que sustituyen el puente levadizo por un pórtico de estilo neoclásico.
El edificio de Correos proyectado por Kihlberg en 1873
La fortaleza fue demolida parcialmente en la década de 1850 para construir en su lugar el edificio de la Aduana Nueva, proyecto del arquitecto inglés Edward Taylor. Del antiguo edificio sólo quedaron un arco y uno de los edificios virreinales del interior del recinto amurallado demolido, que fue refaccionado como casa de gobierno. Bajo la presidencia de Domingo Faustino Sarmiento, el edificio se pintó en color rosado, color que conserva hasta hoy con algunas variaciones de tonalidad a través del tiempo, desde el rosado pálido hasta una coloración cercana al anaranjado. En 1873, también durante la presidencia de Sarmiento, se proyectó el primer Palacio de Correos, obra del arquitecto sueco Carlos Kihlberg, en el espacio sur del predio que había quedado libre por la demolición del fuerte.
El Palacio de Correos, demorado , se completó en 1878. El nuevo edificio opacaba sensiblemente a la sede del gobierno, por lo que el presidente Julio Argentino Roca solicitó un proyecto de ensanche y reparaciones. El proyecto elegido pertenecía al arquitecto sueco Enrique Aberg (autor de otras obras notables en Buenos Aires), e implicaba la demolición de todos los remanentes del antiguo fuerte y la construcción de un edificio similar al de correos, con el agregado respecto de éste de una galería-balcón en el primer piso.
En 1894 las restricciones de espacio disponible en el edificio eran ya evidentes, y se planea unificar los edificios proyectados por Aberg y Kihlberg y destinarlos exclusivamente a la función de gobierno. Así, el presidente Luis Sáenz Peña encomienda la tarea al arquitecto italiano Francesco Tamburini. Éste proyectó la unión mediante un gran arco, que hoy constituye el acceso sobre la calle Balcarce. El edificio fue inaugurado oficialmente durante la segunda presidencia de Roca, en 1898.
Las obras de demolición en 1938.
Quizás la mayor reforma sufrida por la Casa Rosada en su historia haya sido la que se llevó adelante por iniciativa del presidente Agustín P. Justo, quien decidió en 1937 que la Casa de Gobierno sería completamente demolida para crear una perspectiva desde la Plaza de Mayo hacia el río, y extender la Avenida de Mayo hasta Puerto Madero.2 A principios de 19383 , comenzó la demolición de la sección del antiguo edificio de Correos y Telecomunicaciones que miraba a la calle Victoria (hoy Hipólito Yrigoyen). Pero en febrero de ese año había asumido Roberto M. Ortiz, quien rápidamente decidió suspender la ya iniciadas obras de demolición.
De esta forma, se construyó un nuevo frente a la calle Yrigoyen, y se decidió aprovechar la parte demolida para hacer un ensanche de la calzada, al tiempo que avanzaba la construcción del Palacio de Hacienda. Además, fue necesario reubicar una boca de acceso a la estación Plaza de Mayo de la línea A de subterráneo, que se encontraba sobre la traza de la ampliación de la calle angosta. Aunque no sea evidente a simple vista, esta remodelación afectó a la simetría de la fachada y significó la pérdida de una parte importante del edificio construido en 1878.
Características arquitectónicas
Salón Blanco: en él se realizan los actos de mayor trascendencia, como el de la recepción, por parte de cada Presidente, de la Banda y el Bastón Presidencial; y las ceremonias del juramento de los Ministros y Secretarios de Estado.
La obra de Tamburini resultó en una pieza ecléctica, que combina elementos de diversos orígenes, como las mansardas, las loggias y las ventanas de los proyectos de ambos arquitectos suecos, con la expresión clasicista típica de Tamburini. La explanada de acceso sobre la calle Rivadavia conduce al Salón de los Bustos, donde se encuentran las esculturas de los presidentes argentinos. Desde este salón, dos grandes escaleras de honor (denominadas Italia y Francia) llevan al primer piso del ala norte, donde se encuentran el Salón Blanco que sirve de sede para las grandes recepciones oficiales, y las dependencias presidenciales. Esta ala norte está estructurada alrededor del Patio de las Palmeras.
El conjunto se desarrolla en tres plantas sobre el oeste (calle Balcarce) y cuatro niveles más subsuelo sobre el este (Plaza Colón). En este subsuelo y galerías adyacentes se encuentra ubicado el Museo de la Casa de Gobierno. Todos los locales originales externos tienen iluminación directa, mientras que en los internos la iluminación y la ventilación se dan mediante el acceso a galerías organizadas alrededor de patios. La estructura original es de muros de mampostería de diversos espesores, con losas simplemente apoyadas por bovedillas de ladrillo con perfiles de hierro o madera.
Lo que quedaba de la Fortaleza en la década de 1850.
Según la tradición, el color rosa se debe al deseo de Sarmiento de representar simbólicamente la fusión de los partidos que protagonizaron las cruentas guerras civiles de la primera mitad del siglo XIX, con la mezcla del color blanco representativo de los unitarios y el rojo de los federales. La leyenda, sin embargo, parece improbable: los unitarios se identificaban generalmente con el color celeste. Por otra parte el color rosa era muy utilizado durante el siglo XIX. Surge de la combinación de pintura a la cal con sangre bovina, empleándose esta última por sus propiedades hidrófugas y fijadoras.
[editar]Museo de la Casa Rosada
Museo Presidencial Casa Rosada
El Museo Histórico fue creado el 27 de mayo de 1957 y su colección está conformada por objetos personales, retratos, documentos y esculturas de quienes han ocupado el cargo de Presidente de la Nación, transcurridos no menos de treinta años desde la conclusión de sus mandatos.
La colección cuenta con objetos propios de la investidura presidencial, como los bastones y las bandas presidenciales de varios presidentes, donde se destaca principalmente la banda presidencial usada por el presidente Julio Argentino Roca en su segundo mandato.
También cuenta con carruajes utilizados por diferentes presidentes: puede apreciarse el Cabriolet Mylord, utilizado por José Evaristo Uriburu, un Landau perteneciente a Julio Argentino Roca y el Americana, propiedad de Hipólito Yrigoyen.
Entre el mobiliario se destaca el sillón presidencial utilizado durante el mandato de Santiago Derqui, aunque también pueden observarse importantes objetos como una mecedora y un escritorio pertenecientes a Domingo Faustino Sarmiento y parte del mobiliario original del edificio.
El museo cuenta con objetos personales que pertenecieron a los presidentes, puede destacarse un bombín y un bastón pertenecientes a Hipólito Yrigoyen, una fuente de porcelana china que perteneció a Bernardino Rivadavia y un neceser de viaje utilizado por Julio Argentino Roca.
Actualidad
Iluminada especialmente para sumarse a la campaña por un mundo sin cáncer de mamas (26/09/2008).
La Casa Rosada en obras.
El gobierno esta finalizando la ejecución de las obras de refacción integra de la Casa Rosada de 7,2 millones de pesos, preservando las fachadas originales en vísperas de los festejos por el Bicentenario de la Revolución de Mayo (1810-2010). La idea es sumar esto al proyecto de convertir las calles que circundan la Plaza de Mayo en peatonales.
Datos Curiosos
Para la película Evita del año 1996, Madonna y Antonio Banderas fueron personalmente a pedirle al entonces presidente Carlos Saúl Menem que les diera permiso para que Madonna pudiera cantar la canción Don't Cry For Me Argentina desde el balcón de la Casa Rosada, permiso que finalmente les fue concedido.
Al remodelarse la plaza Colón, en 2007, se la adjuntó a la Casa Rosada, y se la complementó con una escalera de granito que conecta con la Casa Rosada, frente al mástil en el que flamea la bandera argentina, y se habilitó una entrada vehicular presidencial desde la Avenida La Rábida. Además se construyó un anfiteatro que cuenta con un sector de mástil que oficia como Centro Cívico para fiestas patrias o actos oficiales, ubicado sobre el lateral que da hacia la Avenida Rivadavia
También se instaló un invernadero con cúpula vidriada, destinado al mantenimiento de las plantas que ornamentan la Casa de Gobierno.4 5
El 18 de octubre de 2010, como parte de los festejos por el Bicentenario de la Revolución de Mayo, la presidente Cristina Fernández inauguró el gran reloj que corona el arco central de Balcarce 50, donado por la firma Gnomon. Como se descubrió en planos del arquitecto Tamburini, este reloj estaba planeado en su proyecto original de 1890
Hello,
It is four in the afternoon of Wednesday the 23rd of January 2013, an overcast day punctuated by intermittent showers. Thunder storms are predicted for tomorrow. Looks like I will be sticking close to home.
I suspect I may have found the cause of the super sluggish sending and receiving of these reports I have been encountering. It was not all that old mail I waded my way through while deleting. There was no discernible difference between the before and after of that little project. I think it is the result of an inner email program conflict as a result of composing these daily reports right there on a regular email form.
Silly me, why did I not consider that. What was wrong with the old cut and paste procedure anyway. When I took note of the struggle taking place today I finally realized. Things had gotten pretty crazy. I was getting pop up noticed from my own computer saying things about actions I had taken while offline and saving drafts to a rescued file. Sure enough there were numerous partial drafts of the last couple of reports written. That was kind of odd as I had not even tried to send the one that went out today and the other was long gone. I thought it would be smart to start with a short one to myself. It said nothing more that ‘a test’. As I watched the utter confusion and read those pop up warnings it finally clicked.
As a point of fact and just so you know. Lately, once I finally got that first big daily report out of the machine I was able to send and receive normally. Why I thought it was the size of the given email is beyond me but that was the best I could come up with.
Now of course I think it was a result of working offline in my mail program. So, I am writing this in a new file I have opened in my word processor program. I will cut and past to an email when the time comes and see how it goes. If successful that will be swell. I can copy them from that file to the Hello file and then start a new one. Easy peasey, perhaps.
I am getting a little edgy. I am down to two tylenol and you know I did not go to Chedraui, nor will I until the weather clears. I will hold off on a San Francisco or Soriana run. They are close enough even if I have to go in a driving rain. I am going to see if I can manage without.
You are probably wondering if I bought that new iPod Touch. Yes I did. I got a red one like my little iPod shuffle. I ordered it to be engraved identical to my little shuffle too. PATTI. Nothing more. I feel I have done a little something for the world today. You may or may not be aware of the fact that a part of your Apple purchase when you choose the color red goes toward fighting aides in Africa. Yes indeed, I made a humanitarian gesture. I was on the brink of ordering the blue. I would have if the red had been unavailable as it sometimes is.
I picked up an email from Randy and Cheryl while I was down at the coffee place. Cheryl suggests I might like Isla de Mujeres as a possible next place to live. That thought had occurred to me too. It is much smaller that this island and still just a ferry ride to Cancun on the mainland. The research has begun.
Be advised. I did send off scads of pictures so my emissary will be posting those for me.
I did splurge at the bakery ladies little window. I brought a double brownie that is just short of heavenly. I have consumed one little strip so far. I will make it last. Some today, some tomorrow, and so on. A little at a time should not throw me into a sugar frenzy. Lets hope not anyway. In general the sweet things down here tend to contain a great deal less sugar than the ones up and over there.
Spaghetti is on the menu for the evening meal. I am reading a book set in County Kerry, Ireland. I believe I am in for yet another fun and action packed night at home. My favorite way to pass the time. No complaints here. I am just a little concerned about this neck problem. I wish I had a heating pad and some of that spray on pain aid stuff my mother gave me. Never mind, I am bucking up as I write this. I will be just fine.
It is only five but I think I am going to start the pasta water. Do not worry I have the colander with handle all laid out. I am going to give it a try right inside the other. It might work and it might not. On that note, I will be in the west of Ireland if anyone needs me.
I will leave you with this Irish proverb. If you hit my dog, you hit myself.
Good Thursday morning this 24th day of January in the year 2013 at nine o’clock in the morning. There was a patch of blue when I lifted the curtain to look out the window, craned my neck and caught a glimpse of that square of sky way up there above the planter between this apartment and the one next door. That is more blue sky than I saw all day yesterday. Looks like we will have to wait and see about those thunder storms.
My spaghetti turned out great. It was simple as could be. I kept it down to a bare minimum of ingredients. I cooked the pasta until almost done and then set the pan aside. I heated a bit of olive oil in the big sauté pan and then tossed in the thinly sliced mushrooms. I gave those a quick blast and then squirted in part of the container of the spaghetti sauce. While heating that through I drained the pasta and I am pleased to report my double colander idea worked like a charm. I dumped the drained pasta in the pan on top of the sauce, topped it with a little olive oil coating the spaghetti as best I could, then mixed it all together. It was just like the package promised. A quick wholesome meal that was not only different (by Mexican standards), delicious, and nutritious but loaded with antioxidants and so forth. Brought to me by those fine folks at Hunt’s and their more than 100 years of experience in the development and manufacture of tomato products. How could I have gone wrong? I shook some parmesan cheese on top and it was a toothsome treat.
I managed to save some spaghetti for my lunch today. I put some of those nice Peruvian beans to soak so they will be the backbone of the evening meal. Perhaps another minestrone sort of soup. I have a piece of cabbage, onion, garlic, a tomato, and some macaroni. Top that with some more of the parmesan and I will be in business. If the weather holds and I happen to make it to Chedraui I could get some of that fabulous veg bread to eat with it. Oh yes! If not I have a couple of different kinds of local crackers should the mood strike. Oh wow! I can almost taste a little sandwich with the veg bread and sharp cheddar cheese. Let me stick my head out and check that sky again. Um hum, still some blue out there. I would be blowing the budget with tylenol and cheese both but what the heck I only spent 45 pesos/$3.56 yesterday and cheese is an excellent source of protein along with its other attributes. Now watch, I will hike over there and they will have sold out of all the sharp cheddar. No, I refuse to even joke about such a serious matter. Think positive, that is my motto.
Last night I finished my visit to the west of Ireland not turning out the light until I had read the last page. Then I switched over to and reclined in my sleeping hammock and waited for sleep to overtake me. It took its own sweet time. I began to wonder if it was another waning gibbous moon. Minus a handy dandy gadget I was unable to quickly ascertain the exact stage in order to further my research.
It is half past ten now or half ten as they would say in Ireland. I have been poking around and am just now heating the water for my second cup. I will get the shower water going next. Then we will see what the day holds in store for me.
Vale is running almost as late as my exercise buddies. I lost track of what day she was due here at ten o’clock in the morning but it must be coming up on a week ago. Let me take a peak just for fun. Very interesting. The boys are two weeks late today and Vale is one week late. And that is just the way it is here in the land of mañana but maybe I should stop scheduling meetings for Thursdays. Those do not seem to be working out so well. I guess I will eventually go check on Vale if she does not come looking for me first.
Boy was I spaced or what. I have been standing right here at the counter typing away while my coffee water boiled. I could smell it and thought, oh good the shower water will be ready soon. Shortly before eleven I reached for my cup and was surprised to find it empty. I looked up at the stove and only then did it dawn on me that it was not the shower water heating up over there. Looks like I will be a little later in leaving the house than I had anticipated.
There is no way in the world I am putting on a backpack until I have dosed up good with some tylenol. That means if I hit some wifi today it will not be until later. First things first. Then too I have yet to determine if this ten dollar backpack is waterproof or not. For safeties sake I have been enclosing this marvelous but rapidly becoming antiquated machine in one of my kayak dry bags. I have a plastic bag in there too just in case. If I do make an afternoon run today and one of those predicted thunderstorms materializes I will ideally, be just fine. I am not interested in conducting any tests with my live laptop though. Some kind of test dummy would preferable. I will hold off on that until my neck and shoulders are back to normal. Best to leave this baby right here in the house than run the risk of ruin.
Well I guess the water is ready and if I do not make a move I will still be standing right here.
It is shortly past noon now. I am having a plan B lunch. It seemed like a good idea to pressure cook the beans while my hair dries. Then it seemed like an impossibility to heat the spaghetti at the same time. Rather than delay my departure any further I flipped from Italian to Spanish lunch. I made a plate of crackers and cream cheese with little bite sized pieces of Spanish chorizo with pickled cucumbers and onions on the side. Um um, good!
I was thinking that if I ever find any chili powder I can make those chili beans I have been craving. You are probably thinking, what is she talking about find some chili powder I thought she was in Mexico. Well yes, and no. Yes I am , and no it is not that part of Mexico. They do sell pinto beans here but the bean of choice is the black. The usual dried legume selection consists of black, pinto, peruvian, an occasional small white one bean, garbanzo, tiny brown lentils, and the rare split green pea. That about covers it. If I ever see any red beans I will snap them right up. In the grain department we have slight variety of choice in white only rice and the occasional cracked wheat. They just got the latter in at Soriana and I may make tabouli one day if the supply lasts that long. We can thank the early Lebanese immigrants for the lentil, garbanzo, and cracked wheat. This area was not much of a melting pot so the influences were limited.
Speaking of which, did I ever tell you why the imported straight from Holland edam cheese is so redly available here? I would really prefer some reference material but short of that I will tell you what I remember. It goes something like this. Way back in the 1800’s or so a ship ran aground on one of the reefs off the coast. Or maybe there was a storm, they lost steerage and ran up on a beach. Maybe it was pirates that got um, these waters were thick with them for awhile there. I could continue to speculate but I will not. The end result was, a ship full of edam cheese bound for elsewhere ended up here instead. The people liked it very much. They developed a taste for it which created a demand. It has been considered a delicacy ever since. If someone really likes you they may give you one for Christmas, not an uncommon gift. Should you find yourself in this part of the world and if you are lucky, you may encounter a stuffed cheese on a menu or more likely as a daily special. If you do please order it immediately. You will not be sorry. They take one of those $30 US and I do not exaggerate, grapefruit sized balls of cheese and turn it into a culinary masterpiece.
Why don’t I give you the recipe I used when I made it in my little garden apartment in Alameda. That will save me further description and allow you to reproduce it in the privacy of your own home and at your leisure, should you feel so inclined. I will remind you that the olives are green. The sweet chili is the small wrinkly bell so use one of those instead. The closest you will come with the xcatic chili will be a hungarian wax. Try cheesecloth for steaming the filled cheese. Armed with that knowledge you should be good to go.
Recipe for Queso Relleno
1 Edam cheese with middle scooped out
Oil
¾ k. ground pork
For the stuffing:
1 chopped onion
1 crushed garlic clove
4 tbs. lard
1 chopped sweet chile
½ tsp. ground cinnamon
Salt and pepper
¼ cup vinegar
50 grs olives
50 grs raisins
3 tbs. capers
400 grs tomatoes
3 chopped hard boiled eggs
Fry the onion in the lard, add the garlic, sweet chile, the meat, and then everything else.
Fill the cheese with this mixture and cover with a cloth, then steam it to soften the cheese.
K’óol (white sauce)
1 lt. chicken broth
1 bunch epazote
50 g olives
20 g capers
3 tbs. flour
Salt
Oil
Add the epazote, olives, and capers to the broth. On the side, dilute the flour in a little water, and add to the broth little by little, stirring constantly. Add the salt and a little oil. Keep on low heat.
Tomato sauce:
½ kg tomatoes
½ onion
1 chile xcatik
Oil
Epazote
2 tsp. consomme
Salt
Blend the tomatoes with a little water, the onion and the chile. Fry this mixture with the epazote. Season with the consomme and the salt. Simmer uncovered at low heat, stirring until thick, approx. 30 min.
Serve the stuffed cheese with the 2 sauces on top.
So, there you are let me know how it turns out. I myself am turning off the burner under the beans and hitting the trail.
I rolled back in about four o’clock bearing treasures. I decided to stop at Mega first to see what they had in the way of Tylenol. Oh my goodness, they had not only twenty caplet bottles but also fifty and one hundred. Wowzer! The one hundred cost 212 and the fifty 82. Guess which one I got. You know it, they could not fool me with that one. Nor did I have that kind of peso power behind me. They also had a little packet of ground chili. No details. For 4.48 pesos I could not go wrong, so I bought that too.
When I got over to Chedraui I happened to pass by a sale table on the fringes of the produce area. They had stacks of different sizes of those clear plastic hinged sort of boxes like you are likely to see in a produce department in the land of my birth but less seldom here. Everything was 5 pesos. The one that caught my eye was filled with those fabulous Spanish chilies that my brother Spike/Philip and I so enjoy when dining al fresco at the Market Bar in The City. I snatched them right up. The first half package are about ready to come out of the pan. I just tasted one and they ‘are them’ and I have a couple dozen. My brother knows I will be through them in nothing flat. Oh happy day!
Double wow! I just cut up some sharp cheddar and tossed it right in the bowl with the chilies. They taste great together. You can not begin to imagine what a popping burst of flavor sharp cheddar can impart when you have not experienced it for months. I am also embarrassed to say I am down to the last three of the first dozen chilies. I love these things.
I scored big time but they did not have the bread. I asked and they said, oh the rustic bread, no sorry. So I got a bread twist with cheese and sesame seeds and a biscuit with cheese. The biscuit is not even a distant cousin of that basic staple of the deep south and so good when topped with gravy. I will take a picture.
I am going to put the soup together then make a quick Soriana run. I need limes and mineral water and those are key items in this household. First I am pleased to report that the first dozen chilies sated me and I will be able to save the rest for casual snacking.
Soup is in the pan and I am tired. To heck with the Soriana run. I have enough of those basic stables to hold me until tomorrow. I am going to recline in one of my hammocks.
Good midmorning this Friday the 25th of January 2013 at ten o’clock. I slept well and awoke to one of those stand at the gate and shout visitors. Not my visitor mind you. It served as an excellent wake up call. I had actually been up closer to four than five. I thought it was morning, yes it is that light in this area of the fish bowl. Luckily I looked at the clock before I brushed my teeth. It was blissfully silent so I turned off the white noise machine and went back to sleep. I may have slept through the call from the gate had I not done so. Hard to say.
I will tell you that I have been remiss in my monitoring of the moped variety parked outside this front door. I realized as much when I got home yesterday and noticed the current model was half and half, silver in the back and red in the front. So, to date we have silver, red, and silver/red. Now if I narrow it down to distinguishing characteristics we may be able to determine if these are in fact the same silver, red, and silver/red, or a variety there of. All in a days work. This detecting can be an interesting business.
It was a very good thing that I decided to pass on the trip to Soriana. That delayed but massive cloudburst passed over about the time I would have been there browsing the isles. It hovered overhead for quite some time too. When I can hear a hard rain on the roof way down here on the lower level you can bet it is really coming down. A nice time to be tucked in, warm and dry.
I enjoyed my soup last night. Good thing too because I have three small containers of it in the fridge. I also have a dozen chilies ready to eat when the urge comes upon me. This morning I was wondering why I did not save one for propagation purposes. Silly me. If I find myself back over at Chedraui before they sell the last few containers I will rectify the situation. They may or may not carry them regularly. The full price would have been close to 60 pesos and that puts it into the luxury category under my current economic circumstances.
A plant or few of them in my garden would be heavenly. I am likely to have one of those again one of these day, gardens I mean. You probably noticed I have never mentioned actually planting anything in this little interior plot right outside my door. Well, it is not really very nice soil. It is a bit of a catchall for rubbish. The minute I got a nice plant in there the kids or their ball would land on it. I will be away for too long when I go to California. At least those are some of the excuses I have given myself. Are they good valid concerns or should I just do it. Hard to say. Once the disillusionment set in the idea just sort of fell by the wayside.
There is still a glimmer, a spark of desire to spend more time living on this island. I could move away from this neighborhood and down toward the waterfront. I have begun to consider this area the belly of the beast and if that is the case the little park would be the belly button.
It is an entirely different atmosphere as you near the water. I can leave this apartment and walk straight down 4th. I start out in this working class neighborhood and end up in a quaint, old but hip seaside village. It is, on this particular street, a mere six short blocks before you arrive at the blue waters of the Caribbean. Half way there you crest a very slight rise and in front of you at the end of the street is the ocean. The sidewalks become brick and the buildings ooze character. Interesting little restaurants worthy of any international resort destination are sprinkled around the area.
It is only a few blocks but a world away from here. I like it down there and beach or no it would be a good place to spend some time. It feels vibrant down there even when there are not many people about. It is kind of a nook between the cruise ship hordes and the northern hotel zone.
I went into a shopping center on a corner. It was a big two story affair with a very high end look to it. Once through the door I transformed myself into a just browsing tourist. The entire building housed jewelry and fine watch stores. On the second level one can watch the jewelers at work or dine at the restaurant. It is a Jewish restaurant with a little packaged foods area beside the reception desk. If you are in need of matzo crackers that would be the place to go. I looked at the menu and the majority of the dishes were the same as you would find on any other menu around here. I can only assume they are kosher. Why would I think that? Because you see not only is the complex full of jewelry stores but diamonds, diamonds, and more diamonds. I now understand the group or two of Hasidic Jews I have seen here on the island.
All those high dollar jewelry stores strung along Melgar (the avenue running along the water) would account for the heavy police patrols even without all the tourists to protect. All the better jewelry stores have their own security guards posted at the front door. Many fully suited up in bulletproof vest, weapon in hand.
There was a fairly recent article in the newspaper suggesting all the businesses employ their own security guards as the police were being spread a bit thin with the rise in crime. I mentioned the other day about the police patrolling fairly regularly in this neighborhood. Well, let me tell you it does not compare to that waterfront area we are talking about. They are not only more prominent there as they patrol the streets in their pickup trucks, but there is one standing in the back rifle at the ready. When I took my long exploratory walk to the north the other day I witnessed a good example of their effectiveness and interest in maintaining a nice environment for those peso spending visitors on which the island depends. A very drunk fellow was sitting on the bench that is part of the seawall. He slurred a hello as I passed on my way north. On my return he was sound asleep/passed out in the same spot. Within moments a municipal police truck pulled over and when I last looked were picking him up and moving him out. That sort of thing does not happen in my neighborhood. I am pretty sure he could have laid here all day and into the night. Although I often wonder how the federal police got there so quick when I had my mishap. Ah, the mysteries of life.
Hum, I wonder what the sky looks like up there today. I got real lucky yesterday. I was caught in a light tropical shower as I was leaving Chedraui. It continued pelting me with great big wide spaced drops until I made my turn at the main plaza.
What I can see looks kind of solid grey. I would like to go over to the coffee place and send this so that will be my first goal of the day. Subject to change naturally. I also think it might be about time I look Vale up. Even if, hey what am I saying, lets give the benefit of the doubt. Since she is taking morning and evening classes and then earning some money in the late afternoon helping out a relative of the BF I will need to time my visit. Come to think of it I could just wait until tomorrow when there is no school. All righty then I postponed that quite nicely.
BTW that biscuit was pretty interesting. I detected no cheese in it (or the twist) so I would wager it was a matter of mislabeling. The dough had a distinct flavor of uncooked biscuit dough. Not half bad and you know, I think some gravy might go nicely with them. Something to keep in mind next time I have a package of bacon in the fridge. These biscuits are readily available so it would not be like trying to pair my sharp cheddar and the rustic veg bread.
I am heating the last of the spaghetti while I wait for my hair to dry. There is not much but I can always move on to soup to fill any remaining gaps. I guess I should make some more spaghetti while that open container of sauce if fresh. I am almost out of parmesan but I can always splurge for some more. It lasts a long time and perks up many a dish.
While thinking of food I realize I forgot to tell you about the dried beans I saw at Mega yesterday. They were so pretty. At first I thought they were those red beans I have been wanting. When I got close I saw they were speckled and quite purple. They are called flor de mayo, same as the plumeria. I was not about to lug them home but I am going to look for them in Soriana or San Francisco.
I have moved on to the soup. I just opened that little packet of ground chili and sprinkled some on top. If it is not cayenne I do not know what it is. That is fine by me as I had been wishing for some. I also got a soup shot as I realized I had neglected to photograph it last night. Ah yes, as I make my way into the bowl I can say this is some spicy chili. If you foolishly put a good spoon full of this stuff in your batch of beans you would be in for a real surprise. I will remember to sprinkle it more sparingly in future.
Speaking of moving, my mystery moped neighbors may be doing just that. The silver and red is backed up to my door and they are moving out the furniture. So much for that entertaining research project/handy alarm clock.
I am on to the cheddar cheese and chili dessert plate now. It is every bit as good as yesterday. I threw in a sliced Chiapas banana for contrast and potassium. You are what you eat!
Maybe I will experiment with some of the other chilies available at the markets. I really should be familiar with all the subtleties of flavor. I could roast up a couple of each in the manner I prepared these. What a great way to figure out what dishes they might be best suited to. Back in Cabo I pan roasted serranos and those long skinny dried red ones for snacking on. One of the chilies here is a green version of the latter. I think they may hail from the Vera Cruz area. I have eaten plenty of jalapeños done that way, they are always good.
As I was dressing this morning in the same travel shorts I have been wearing most days, I decided to really take advantage of them. I am stuck on these because of their pockets. There is no good reason I can think of not to use one of those pockets for my camera. It is about time I carefully record some more exterior images for yours and my viewing pleasure. I could actually show you what that lower neighborhood looks like. I use the word lower loosely as this island is almost as flat as a pancake, more in a directional sense, and there is that slight little rise. You could of course hop on Google Maps, enter my address, switch to street view, and virtually cruise right on down the street all the way to the water. Should you do so I suggest you then make a right turn in the direction of the Looks Like Bermuda/although I have never actually been there, part of the island.
A small bowl of spaghetti, a small bowl of soup, eight chilies, two slices of cheddar cheese, and one small Chiapas banana under the belt and time to get going. It is a quarter to two, a fine hour for the coffee place. Hard to say but I think there is a sunny glow to the light filtering down to the center walk way. Until next time then.
Love
YS, YD, YM, YA
Aquesta imatge ha jugat a Pels camins dels Països Catalans.
L’Església del Convent del Sagrat Cor de Jesús (de les Monges Mínimes de Sant Francesc de Paula) – Iglesia del Convento del Sagrado Corazón de Jesús (de las Monjas Mínimas de San Francisco de Paula), también conocida como l'Eglésia del Sagrat Cor (Iglesia del Sagrado Corazón) o el Temple Expiatori de Móra d´Ebre (el Templo Expiatorio de Mora de Ebro) – edificio al estilo modernista neogótico, situado en la ciudad de Móra d´Ebre (Mora de Ebro.), capital de la Comarca de Ribera d´Ebre (Ribera de Ebro) que se encuentra en la provincia de Tarragona, Cataluña, España.
El Templo Expiatorio del Sagrado Corazón de Móra d´Ebre está adosado al Convento de las Monjas Mínimas de Móra d´Ebre (Plaça de la Venerable Sor Filomena Ferrer, 1), la rama femenina de la congregación fundada por San Francisco de Paula en el siglo XV, fue creado por el impulso de una hija del escultor local Fèlix Ferrer, sor Filomena Ferrer Galzeran (Móra d'Ebre, 1841 - Valls, 1868), monja mínima, proclamada venerable por la Iglesia Católica. Filomena recibió una educación profundamente catòlica: uno de sus hermanos fue sacerdote y su hermana fue monja.
Una parte de su infancia Filomena pasó estando enferma y a los trece años tenía una experiéncia mística: un éxtasis en un día de comunión en el cual se le manifestó el misterio de la Immaculada Concepción de Maria. Entonces la chica hizo voto de virginidad, pero su vocación fue combatida por sus propios padres, que creían que Filomena, por su mala salud, no podría vivir en un convento. Sin embargo, a los 19 años de edad la joven ingresó en el Monasterio de Monjas Mínimas de Valls recibiendo el nombre de Filomena de Santa Coloma. Ella era un modelo de virtud, cumplía con una fidelísima observancia de la regla, ocupaba los oficios de maestra de canto, dispensera y enfermera; trabajó mucho por la difusión de la devoción a la Immaculada y al Sagrado Corazón de Jesús; así como escribió numerosos textos: reflexiones, oraciones, cartas y capítulos autobiográficos.
Estando en el monasterio Filomena tuvo una visión que le inspiró la idea de fundar un convento de su orden religiosa en su ciudad natal, Móra d´Ebre:
"... Una vez Jesús, el Sagrado Corazón, se le manifestó en forma de Tres Estrellas... Otras veces tenía otras visiones...
Al poco de profesar tuvo esta visión tal como ella misma la refería a su Director Espiritual:
Se vio que ella pilotaba una barquichuela que recorría el río Ebro. Vio una cestita con unos mendrugos de pan y junto a ella cuatro jovencitas muy pobremente vestidas... Quiso repartirles aquel pan. Cuando ya estaba Sor Filomena dispuesta a abandonar la barca apareció un muy rico, lleno de dinero, que les decía: «No os marchéis. No abandonéis la barca. Aguardaos un poco»... De momento no entendió nada. Pasado el tiempo Sor Filomena entendió que aquello quería indicarle que entraba en los planes de la Providencia hacer una fundación de religiosas mínimas en Mora de Ebro y en dicha fundación un Templo Expiatorio donde fuera sin cesar desagraviado el Sagrado Corazón de Jesús..."
Entonces ella describió este suceso al obispo de Tortosa y al prior de Móra d'Ebre solicitando su colaboración. Sin embargo, Filomena murió a la edad de 27 años, después de una larga fase terminal de tuberculosis en el olor de santidad, sin ver su deseo realizado. Pero antes de morir ella predijo que el convento sería fundado y construído.
Su predicción se realizó: Magdalena Grau y el conde de Samitier donaron el solar para el convento, pero la contrucción definitiva del monasterio y de la iglesia adosada fue financiada básicamente por la aportación popular según el proyecto del arquitecto de Tortosa, Joan Abril. La primera piedra fue colocada en 1883. El convento fue inaugurado en 1894. En 1925 fue inaugurada la iglesia conventual, el primer templo expiatorio de toda España.
La causa de beatificación de Filomena empezó en 1880. En el año 1891 el papa León XIII la proclamó venerable. En 1989 el papa Juan Pablo II decretó la continuación del proceso de su beatificació...
***Un templo expiatorio es una casa de oración donde de manera permanente está expuesto el santísimo Sacramento para la expiación de pecados.
LA LEYENDA SOBRE EL CRISTO DE LAS MONJAS MÍNIMAS:
Cuenta la leyenda que el Cristo venerado en el convento de las Mínimas de Móra d'Ebre salvó de la tempestad a los “llaüters” que bajaban por el río Ebro.
ELS LLAÜTERS o llaguters (cat.) eran los barqueros que trabajaban en los llaüts (también llamados «llaguts»), embarcaciones tradicionales de madera, de poco calado y limitadas dimensiones, adaptadas a la peculiaridad de la morfologia fluvial, apareadas con vela latina. Su capacidad solía oscilar entre las 20-30 toneladas, a veces llegando a menos de 10 toneladas. El río abajo el llaüt se trasladaba por la fuerza del corriente; pero el río arriba, si no había viento favorable y no se podían extenderse las velas, se recurría a la sirga.
El llagut o llaüt es una pequeña embarcación de pesca o cabotaje, típica de la costa catalana, Baleares y golfo de León, pero también una embarcación utilizada en el río Ebro para el transporte de carga, movida con remos, pértiga, tracción animal, humana o velas.
El llagut o llaüt del Ebre, de características muy diferentes del llaüt marino, carga hasta 31 toneladas. Antes el llaut de Ebro servía principalmente para el transporte de carbón desde las minas hasta la estación de ferrocarril (Faió), pero también de productos agrícolas, material de construcción y diversos, entre los puertos de Amposta y los de río arriba. Su longitud no llega nunca a 20 metros (problemas de calado en un río de cauce irregular), siendo su anchura de unos dos metros; son barcas abiertas, excepto la sama y la cambra, que son departamentos a proa y popa respectivamente. En el banco central puede colocarse un largo mástil que se utiliza para la sirga y para la colocación de las velas; las bordas están dispuestas para dos o tres pares de remos.
El tráfico de mercancías por el río Ebro fue disminuyendo de manera considerable a principios del siglo XX. Se contabilizaban 1610 barcas en 1906 a su paso por Cherta, reduciéndose su número a 1072 en el año 1920 y quedando en 212 en 1935. La competencia del ferrocarril y el desarrollo del transporte por carretera acabaron con el transporte fluvial de un carbón de mala calidad que, si bien fue utilizado sobre todo durante los años de guerra y post guerra de la primera contienda mundial, ya no representaba interés económico una vez reiniciadas las explotaciones de minas europeas de mejor calidad. La construcción de las presas de Mequinensa y Ribarroja contribuyó a la liquidación definitiva de los llaguts. Pero actualmente en la Comarca de la Ribera d´Ebre en los llaguts se realizan las excursiones por el río...
Conventos de las Monjas Mínimas
Convento de las Mínimas de Móra d´Ebre
Sor Filomena Ferrer i Galzeran
Brevi e consuete considerazioni a random dopo cinque giorni in Puglia con sconfinamento di Campania.
Troppo o niente, ovvero confronto tra Malpensa e l'aeroporto di Foggia. Arrivando al pelo per prendere l'aereo sperimentiamo tutta l'inutilità degli spazi di Malpensa: distanze siderali, imbarchi lontanissimi, passaggi obbligati attraverso puzzolentissime profumerie e file chilometriche e labirintiche ai controlli di sicurezza. A Foggia invece, c'erano solo due aerei in pista: il nostro e un piper (probabilmente finto e messo li per far scena), ma almeno non c'è da aspettare troppo per il ritiro bagagli.
Poi.
L'uomo e gli animali, ovvero la legge della giungla. A Trani una signora ci ha chiesto di “guardare sotto la macchina, perché c'era un gatto e io non voglio stritolarlo”. Ovviamente, il gatto appena questa aveva acceso la macchina era scappato via. Poi, Cerignola, post pioggia, signora dal balcone ci segnala che un uccellino “è caduto dal nido, rimettetelo su”; alla notazione che il nido era piuttosto alto per poter appoggiare il pulcino, la signora ha prontamente risposto “eh va beh, lanciatelo su, magari si ferma”. Infine, mattina, colazione al bar. È sempre bello vedere un volatile che si schianta sui vetri del gazebo, il meglio sono quei due secondi in cui lui scivola a terra e in cui puoi immaginare il suo stupore perplesso.
Ancora.
Ma cos'è questa cosa che scende dal cielo, ovvero anche in Puglia piove. No, perché l'altra volta che c'ero stato, al massimo qualche nuvoletta. Invece scopro qui, con mio stupore che anche in Apulia, talvolta, scende acqua dal cielo. Tornando da Margherita di Savoia prima le strade si fanno umide, poi sempre più bagnate. Dato che c'era comunque il sole ho pensato le avessero lavate o che ci fosse una perdita da qualche conduttura. Poi, il parabrezza ha iniziato a riempirsi di goccioline. Il mio sconcerto per il fenomeno è durato qualche minuto.
Basta.
Please consider leaving a comment if you fave, it is lovely to hear from you! xx
Time for a few pics before heading out.
. . . OTHER COUNTRIES - OTHER CUSTOMS AND TRADITIONS . .
. . . andere Länder - andere Sitten! That's life . . .
. . . who are we to blame this?
Indians blame us for eating cows!
__________________________
Dog meat refers to the flesh and other edible parts derived from dogs. Historically, human consumption of dog meat has been recorded in many parts of the world, including East and Southeast Asia, West Africa, Europe, Oceania and the Americas.
In the 21st century, dog meat is consumed in many parts of China, Korea and Vietnam, parts of Switzerland, as well as parts of Europe, Americas, the African continent, such as Cameroon, Ghana and Liberia.
Today, a number of cultures view the consumption of dog meat to be a part of their traditional and day-to-day cuisine, while others - such as Western culture - consider consumption of dog to be a taboo, although they have been consumed in times of war and/or other hardships. It was estimated in 2014 that worldwide, 25 million dogs are eaten each year by humans.
DOG BREEDS USED FOR MEAT
NUREONGI
The Nureongi (Korean: 누렁이) is a yellowish landrace from Korea. Similar to other native Korean dog breeds, such as the Jindo, nureongi are medium-sized spitz-type dogs, but are larger with greater musculature and a distinctive coat pattern. They are quite uniform in appearance, yellow hair and melanistic masks. Nureongi are most often used as a livestock dog, raised for its meat, and not commonly kept as pets.
HAWAIIAN POI
The Hawaiian Poi Dog or ʻīlio (ʻīlio mākuʻe for brown-furred Poi dogs) is an extinct breed of pariah dog from Hawaiʻi which was used by Native Hawaiians as a spiritual protector of children and as a source of food.
XOLOITZCUINTLE (MEXICAN HAIRLESS)
The Xoloitzcuintle, or Xolo for short, is a hairless breed of dog, found in toy, miniature and standard sizes.The Xolo also comes in a coated variety and all three sizes can be born to a single litter. It is also known as Mexican hairless dog in English speaking countries, is one of several breeds of hairless dog and has been used as a historical source of food for the Aztec Empire.
BY REGION
AFRICA
CAMEROON
Among the Vame people, domestic dogs are only eaten for specific rituals.
DEMOCRATIC REPUBLIC OF CONGO
Despite tests showing 156 dogs were infected with Ebola, the consumption of dog meat is no longer taboo.
GHANA
The Tallensi, the Akyim's, the Kokis, and the Yaakuma, one of many cultures of Ghana, consider dog meat a delicacy. While the Mamprusi generally avoid dog meat, it is eaten in a "courtship stew" provided by a king to his royal lineage. Two Tribes in Ghana, Frafra and Dagaaba are particularly known to be "tribal playmates" and consumption of dog meat is the common bond between the two tribes. Every year around September, games are organised between these two tribes and the Dog Head is the trophy at stake for the winning tribe
MOROCCO
Islamic law bans the eating of dog meat as does the government of Morocco, however the consumption of dog meat still occurs particularly in poorer regions, often being passed off as other meats as was the case in 2013 and 2009 cases
NIGERIA
Dogs are eaten by various groups in some states of Nigeria, including Akwa Ibom, Cross River, Plateau, Ondo, Kalaba, Taraba and Gombe of Nigeria. They are believed to have medicinal powers.
In late 2014, the fear of contracting the Ebola virus disease from bushmeat led at least one major Nigerian newspaper to imply that eating dog meat was a healthy alternative. That paper documented a thriving trade in dog meat and slow sales of even well smoked bushmeat.
AMERICA
CANADA
It is legal to sell and serve dog meat, providing that it must be killed and gutted in front of federal inspectors. If a dog is killed out of the view of federal inspectors, the killing might involve cruelty, which would be a violation of the Criminal Code, and those convicted may be sentenced to up to 5 years in prison.
ANCIENT MEXICO
In the time of the Aztec Empire in what is now central Mexico, Mexican Hairless Dogs were bred, among other purposes, for their meat. Hernán Cortés reported when he arrived in Tenochtitlan in 1519, "small gelded dogs which they breed for eating" were among the goods sold in the city markets. These dogs, Xoloitzcuintles, were often depicted in pre-Columbian Mexican pottery. The breed was almost extinct in the 1940s, but the British Military Attaché in Mexico City, Norman Wright, developed a thriving breed from some of the dogs he found in remote villages.
UNITED STATES OF AMERICA
The term "dog" has been used as a synonym for sausage since 1884 and accusations that sausage makers used dog meat date to at least 1845. The belief that sausages contained dog meat was occasionally justified.
In the late 19th century, a cure for tuberculosis (then colloquially termed "consumption") using an exclusive diet of dog meat was tried. Reports of families eating dog meat out of choice, rather than necessity, were rare and newsworthy. Stories of families in Ohio and Newark, New Jersey who did so made it into editions of The New York Times in 1876 and 1885.
In the early 20th century, dog meat was consumed during times of meat shortage.
NATIVE AMERICANS
The traditional culture surrounding the consumption of dog meat varied from tribe to tribe among the original inhabitants of North America, with some tribes relishing it as a delicacy, and others (such as the Comanche) treating it as a forbidden food.
Native peoples of the Great Plains, such as the Sioux and Cheyenne, consumed it, but there was a concurrent religious taboo against the meat of wild canines.
During their 1803–1806 expedition, Meriwether Lewis and the other members of the Corps of Discovery consumed dog meat, either from their own animals or supplied by Native American tribes, including the Paiutes and Wah-clel-lah Indians, a branch of the Watlatas, the Clatsop, the Teton Sioux (Lakota), the Nez Perce Indians, and the Hidatsas. Lewis and the members of the expedition ate dog meat, except William Clark, who reportedly could not bring himself to eat dogs.
The Kickapoo people include puppy meat in many of their traditional festivals. This practice has been well documented in the Works Progress Administration "Indian Pioneer History Project for Oklahoma".
AUSTRALIA
It is legal to eat dogs in most States and Territories, except for South Australia. However, it is illegal to sell dog meat in any Australian State or Territory.
ARTIC AND ANTARCTIC
British explorer Ernest Shackleton and his Imperial Trans-Antarctic Expedition became trapped, and ultimately killed their sled dogs for food. Norwegian explorer Roald Amundsen was known to have eaten sled dogs during his expedition to the South Pole. By eating some of the sled dogs, he required less human or dog food, thus lightening his load. When comparing sled dogs to ponies as draught animals he also notes:
"...there is the obvious advantage that dog can be fed on dog. One can reduce one's pack little by little, slaughtering the feebler ones and feeding the chosen with them. In this way they get fresh meat. Our dogs lived on dog's flesh and pemmican the whole way, and this enabled them to do splendid work. And if we ourselves wanted a piece of fresh meat we could cut off a delicate little fillet; it tasted to us as good as the best beef. The dogs do not object at all; as long as they get their share they do not mind what part of their comrade's carcass it comes from. All that was left after one of these canine meals was the teeth of the victim – and if it had been a really hard day, these also disappeared."
Douglas Mawson and Xavier Mertz were part of the Far Eastern Party, a three-man sledging team with Lieutenant B.E.S. Ninnis, to survey King George V Land, Antarctica. On 14 December 1912 Ninnis fell through a snow-covered crevasse along with most of the party's rations, and was never seen again. Mawson and Mertz turned back immediately. They had one and a half weeks' food for themselves and nothing at all for the dogs. Their meagre provisions forced them to eat their remaining sled dogs on their 507 km return journey. Their meat was tough, stringy and without a vestige of fat. Each animal yielded very little, and the major part was fed to the surviving dogs, which ate the meat, skin and bones until nothing remained. The men also ate the dog's brains and livers. Unfortunately eating the liver of sled dogs produces the condition hypervitaminosis A because canines have a much higher tolerance for vitamin A than humans do. Mertz suffered a quick deterioration. He developed stomach pains and became incapacitated and incoherent. On 7 January 1913, Mertz died. Mawson continued alone, eventually making it back to camp alive.
ASIA/PACIFIC
CHINA
Selling dog meat for consumption is legal in Mainland China and approximately 10 million dogs each year are slaughtered for consumption. The eating of dog meat in China dates back thousands of years. Dog meat (Chinese: 狗肉; pinyin: gǒu ròu) has been a source of food in some areas from around 500 BC and possibly even earlier. It has been suggested that wolves in southern China may have been domesticated as a source of meat. Mencius, the philosopher, talked about dog meat as being an edible, dietary meat. It is thought to have medicinal properties, and is especially popular in winter months in northern China, as it is believed to raise body temperature after consumption and promote warmth. Historical records have moreover shown how in times of food scarcities (as in war-time situations), dogs could also be eaten as an emergency food source.
Dog meat is sometimes called "fragrant meat" (香肉 xiāng ròu) or "mutton of the earth" (地羊 dì yáng) in Mandarin Chinese and "3–6 fragrant meat" (Chinese: 三六香肉; Cantonese Yale: sàam luhk hèung yuhk) in Cantonese (3 plus 6 is 9 and the words "nine" and "dog" have close pronunciation. In Mandarin, "nine" and "dog" are pronounced differently).
In modern times, the extent of dog consumption in China varies by region, most prevalent in Guangdong, Yunnan and Guangxi, as well as the northern provinces of Heilongjiang, Jilin and Liaoning. It is still common to find dog meat served in restaurants in Southern China, where dogs are specially raised on farms. However, there are instances of finding stolen pet meat on menus. Chinese netizens and the Chinese police intercepted trucks transporting caged dogs to be slaughtered in localities such as Chongqing and Kunming. In 2014, 11 people in the Hunan province were sentenced to prison for allegedly poisoning over 1,000 dogs and selling the poisonous meat to Yulin, Guangxi has held an annual festival of eating dog meat. This purportedly celebrates the summer solstice, however, in 2014, the municipal government published a statement that the festival is not a cultural tradition, rather, a commercial event held by restaurants and the public. Various dog meat dishes (and more recently, cats) are eaten, washed down by lychees wine. The festival in 2011 spanned 10 days, during which 15,000 dogs were consumed. Estimates of the number of dogs eaten during the festival range between 10 and 15 thousand. Festival organisers say that only dogs bred specifically for consumption are used, however, there are claims that some of the dogs purchased for slaughter and consumption are strays or stolen pets, as evidenced by their wearing collars. Some of the dogs eaten at the festival are burnt or boiled alive and there are reports that the dogs are sometimes clubbed or beaten to death in the belief that the increased adrenalin circulating in the dog's body adds to the flavour of the meat. At the 2015 festival, there were long queues outside large (300-seat) eateries which sold the dog meat for around £4 (€5.60) per kilogram. Prior to the 2014 festival, eight dogs (and their two cages) sold for 1,150 yuan ($185) and six puppies for 1,200 yuan. Prior to the 2015 festival, a protester bought 100 dogs for 7,000 yuan ($1,100; £710). The animal rights NGO Best Volunteer Centre claims the city has more than 100 slaughterhouses, processing between 30 and 100 dogs a day. However, the Yulin Centre for Animal Disease Control and Prevention claims the city has only eight dog slaughterhouses selling approximately 200 dogs, although this increases to about 2,000 dogs during the Yulin festival. There are several campaigns to stop the festival; more than 3,000,000 people have signed petitions against it on Weibo (China’s version of Twitter) and a petition to stop the festival (addressed to the Chinese Minister of Agriculture, Chen Wu) reads "Do the humane thing by saying no to this festival and save the lives of countless dogs that will fall victim to this event - an event that will butcher, skin alive, beat to death etc. thousands of innocent dogs." Prior to the 2014 festival, doctors and nurses staff were ordered not to eat dog meat there, and local restaurants serving dog meat were ordered to cover the word "dog" on their signs and notices.
The movement against the consumption of cat and dog meat was given added impetus by the formation of the Chinese Companion Animal Protection Network (CCAPN). Expanded to more than 40 member societies, CCAPN in 2006 began organizing protests against eating dogs and cat, starting in Guangzhou and following up in more than ten other cities with a positive response from the public. Before the 2008 Beijing Olympics, officials ordered dog meat to be taken off the menu at its 112 official Olympic restaurants to avoid offending visitors from various nations who might have been concerned by the offering of dog meat.
In 2010, draft legislation was proposed to prohibit the consumption of dog meat. The legislation, however, was not expected to be enforced, making the consumption of dog meat illegal if it passed. In 2010, the first draft proposal of the legislation was introduced, with the rationale to protect animals from maltreatment. The legislation includes a measure to jail people for up to 15 days for eating dog meat. However, certain cultural food festivals continue to promote the meat. For example, in 2014, 10,000 dogs were killed for the Yulin dog eating festival.
As of the early 21st century, dog meat consumption is declining or disappearing. In 2014, dog meat sales decreased by a third compared to 2013. It was reported that in 2015, one of the most popular restaurants in Guangzhou serving dog meat was closed after the local government tightened regulations; the restaurant had served dog meat dishes since 1963. Other restaurants that served dog and cat meat dishes in the Yuancun and Panyu districts also stopped serving these in 2015.
HONG KONG
In Hong Kong, the Dogs and Cats Ordinance was introduced by the British Hong Kong Government on 6 January 1950. It prohibits the slaughter of any dog or cat for use as food, whether for mankind or otherwise, on pain of fine and imprisonment. In February 1998, a Hong Konger was sentenced to one month imprisonment and a fine of two thousand HK dollars for hunting street dogs for food. Four local men were sentenced to 30 days imprisonment in December 2006 for having slaughtered two dogs.
TAIWAN
In 2001, the Taiwanese government imposed a ban on the sale of dog meat, due to both pressure from domestic animal welfare groups and a desire to improve international perceptions, although there were some protests. In 2007, another law was passed, significantly increasing the fines to sellers of dog meat. However, animal rights campaigners have accused the Taiwanese government of not prosecuting those who continue to slaughter and serve dog meat at restaurants. Although the slaughter and consumption of dog meat is illegal in Taiwan, there are reports that suggest the practice continues as of 2011. In Taiwan, dog meat is called "fragrant meat" (Chinese: 香肉; pinyin: xiāngròu). In 2007, legislators passed a law to fine sellers of dog meat NT$250,000 (US$7,730). Dog meat is believed to have health benefits, including improving circulation and raising body temperature.
INDIA
In India, dog meat is eaten by certain communities in the Northeast Indian border states of Mizoram, Nagaland, and Manipur where it is considered to be a delicacy. These states border Burma and may have been influenced by Chinese culture and traditions.
INDONESIA
Indonesia is predominantly Muslim, a faith which considers dog meat, along with pork to be "haraam" (ritually unclean) and therefore do not eat it. However, dog meat is eaten by several of Indonesia's non-Muslim minorities.
The consumption of dog meat is associated with the Minahasa culture of northern Sulawesi, Maluku culture, and the Bataks of northern Sumatra, where dog meat is considered a festive dish usually reserved for occasions such as weddings and Christmas.
Popular Indonesian dog-meat dishes are rica-rica, also called rintek wuuk or "RW", rica-rica waung, guk-guk, and "B1". On Java, there are several dishes made from dog meat, such as sengsu (tongseng asu), sate jamu, and kambing balap.
Dog consumption in Indonesia gained attention in United States where dog is a taboo food, during 2012 Presidential election when incumbent Barack Obama was pointed by his opponent to have eaten dog meat served by his Indonesian stepfather Lolo Soetoro during his stay in the country
JAPAN
The consumption of dog meat is not a feature of modern Japanese culture because Japanese people believe that certain dogs have special powers in their religion of Shintoism and Buddhism. Dog meat was consumed in Japan until 675 AD, when Emperor Temmu decreed a prohibition on its consumption during the 4th–9th months of the year. Normally a dog accompanied the emperor for battle, so it was believed that eating a dog gave emperors bad luck.[citation needed] In Japanese shrines certain animals are worshipped, such as dogs as it is believed they will give people a good luck charm. Animals are described as good luck in scrolls and Kakemono during the Kofun period, Asuka period and Nara period. According to Meisan Shojiki Ōrai (名産諸色往来) published in 1760, the meat of wild dog was sold along with boar, deer, fox, wolf, bear, raccoon dog, otter, weasel and cat in some regions of Edo. Ōta Nampo recorded witnessing puppies being eaten in Satsuma Province in a dish called Enokoro Meshi (えのころ飯).
KOREA
Gaegogi (개고기) literally means "dog meat" in Korean. The term itself, however, is often mistaken as the term for Korean soup made from dog meat, which is actually called bosintang (보신탕; 補身湯, Body nourishing soup) (sometimes spelled "bo-shintang").
The consumption of dog meat in Korean culture can be traced through history. Dog bones[further explanation needed] were excavated in a neolithic settlement in Changnyeong, South Gyeongsang Province. A wall painting in the Goguryeo Tombs complex in South Hwangghae Province, a World Heritage site which dates from the 4th century AD, depicts a slaughtered dog in a storehouse. The Balhae people also enjoyed dog meat, and the modern-day tradition of canine cuisine seems to have come from that era.
Although their Mohe ancestors did not respect dogs, the Jurchen people began to respect dogs around the time of the Ming dynasty and passed this tradition on to the Manchu. It was prohibited in Jurchen culture to use dog skin, and forbidden for Jurchens to harm, kill, and eat dogs, as the Jurchens believed the "utmost evil" was the usage of dog skin by Koreans.
SOUTH KOREA
Dog meat is often consumed during the summer months and is either roasted or prepared in soups or stews. The most popular of these soups is bosintang and gaejang-guk, a spicy stew meant to balance the body's heat during the summer months. This is thought to ensure good health by balancing one's "Qi", the believed vital energy of the body. A 19th-century version of gaejang-guk explains the preparation of the dish by boiling dog meat with vegetables such as green onions and chili pepper powder. Variations of the dish contain chicken and bamboo shoots.
Over 100,000 tons[94] of dog meat, or 2.5 million dogs, are consumed annually in South Korea. Although a fair number of South Koreans (approximately 42% to 60%) have eaten dog meat at least once in their lifetime, only a small percentage of the population is believed to eat it on a regular basis.
The Ministry of Food and Drug Safety recognizes any edible product other than drugs as food. South Korean Food Sanitary Law (식품위생법) does not include dog meat as a legal food ingredient. In the capital city of Seoul, the sale of dog meat was outlawed by regulation on February 21, 1984 by classifying dog meat as 'repugnant food' (혐오식품), but the regulation was not rigorously enforced except during the 1988 Seoul Olympics. In 2001, the Mayor of Seoul announced there would be no extra enforcement efforts to control the sale of dog meat during the 2002 FIFA World Cup, which was partially hosted in Seoul. In March 2008, the Seoul Metropolitan Government announced its plan to put forward a policy suggestion to the central government to legally classify slaughter dogs as livestock, reigniting debate on the issue.
The primary dog breed raised for meat, the Nureongi (누렁이), or Hwangu (황구); is a non-specific, mixed breed.
There is a large and vocal group of Koreans (consisting of a number of animal welfare groups) who are against the practice of eating dogs. Popular television shows like 'I Love Pet' have documented, in 2011 for instance, the continued illegal sale of dog meat and slaughtering of dogs in suburban areas. The program also televised illegal dog farms and slaughterhouses, showing the unsanitary and horrific conditions of caged dogs, several of which were visibly sick with severe eye infections and malnutrition. However, despite this growing awareness, there remain some in Korea that do not eat or enjoy the meat, but do feel that it is the right of others to do so, along with a smaller but still vocal group of pro-dog cuisine people who want to popularize the consumption of dog in Korea and the rest of the world. A group of pro-dog meat individuals attempted to promote and publicize the consumption of dog meat worldwide during the run-up to the 2002 FIFA World Cup, co-hosted by Japan and South Korea, which prompted retaliation from animal rights campaigners and prominent figures such as Brigitte Bardot to denounce the practice. Opponents of dog meat consumption in South Korea are critical of the eating of dog meat, as some dogs are beaten, burnt or hanged to make their meat more tender.
The restaurants that sell dog meat, often exclusively, do so at the risk of losing their restaurant licenses. A case of a dog meat wholesaler, charged with selling dog meat, arose in 1997 where an appeals court acquitted the dog meat wholesaler, ruling that dogs were socially accepted as food. According to the National Assembly of South Korea, more than 20,000 restaurants, including the 6,484 registered restaurants, served soups made from dog meat in Korea in 1998. In 1999 the BBC reported that 8,500 tons of dog meat were consumed annually, with another 93,600 tons used to produce a medicinal tonic called gaesoju (개소주).
NORTH KOREA
Daily NK reported that the North Korean government included dog meat in its new list of one hundred fixed prices, setting a fixed price of 500 won per kilogram in early 2010.
NEW ZEALAND
Dog meat is rarely eaten in New Zealand but has been said to be becoming more popular as it is not illegal as long as the dog is humanely killed.
A Tongan man living in New Zealand caused public outrage when he was caught cooking his pet dog in his backyard; this event led to calls for change in the law.
PHILIPPINES
The “Malays”, a sea-faring population that is now scattered throughout South-East Asia, introduced the practice of domesticating dogs for meat consumption to the indigenous population of the Philippines.
In the capital city of Manila, Metro Manila Commission Ordinance 82-05 specifically prohibits the killing and selling of dogs for food. Generally however, the Philippine Animal Welfare Act 1998 prohibits the killing of any animal other than cattle, pigs, goats, sheep, poultry, rabbits, carabaos, horses, deer and crocodiles, with exemptions for religious, cultural, research, public safety and/or animal health reasons. Nevertheless, the consumption of dog meat is not uncommon in the Philippines, reflected in the occasional coverage in Philippine newspapers,.
The Province of Benguet specifically allows cultural use of dog meat by indigenous people and acknowledges this might lead to limited commercial use.
Asocena is a dish primarily consisting of dog meat originating from the Philippines.
In the early 1980s, there was an international outcry about dog meat consumption in the Philippines after newspapers published photos of Margaret Thatcher, then British Prime Minister, with a dog carcass hanging beside her on a market stall. The British Government discussed withdrawing foreign aid and other countries, such as Australia, considered similar action. To avoid such action, the Filipino government banned the sale of dog meat, despite dog meat being the third most consumed meat, behind pork and goat. The ban eventually became totally disregarded, although it was reinstated by President Ramos in 1998 in the Animal Welfare Act (Republic Act 8485).
POLYNESIA
Dogs were historically eaten in Tahiti and other islands of Polynesia, including Hawaii at the time of first European contact. James Cook, when first visiting Tahiti in 1769, recorded in his journal, "few were there of us but what allow'd that a South Sea Dog was next to an English Lamb, one thing in their favour is that they live entirely upon Vegetables". Calwin Schwabe reported in 1979 that dog was widely eaten in Hawaii and considered to be of higher quality than pork or chicken. When Hawaiians first encountered early British and American explorers, they were at a loss to explain the visitors' attitudes about dog meat. The Hawaiians raised both dogs and pigs as pets and for food. They could not understand why their British and American visitors only found the pig suitable for consumption. This practice seems to have died out, along with the native Hawaiian breed of dog, the unique Hawaiian Poi Dog, which was primarily used for this purpose. The consumption of domestic dog meat is still commonplace in the Kingdom of Tonga, and has also been noted in expatriate Tongan communities in New Zealand, Australia, and the United States.
THAILAND
Unlike other countries where dog meat consumption has been shown to have historical precedents, Thailand does not have a mainstream culture of dog eating. However, in recent years, the consumption of dog meat in certain areas of the country, especially in certain northeastern provinces like Sakon Nakhon and Nakhon Phanom, notably Sakon Nakhon province's Tha Rae sub-district, which has been identified as the main center for the country's illegal, albeit lucrative, dog meat trade, has attracted widespread attention from the Thai population and local news media. This has led large groups of Thai citizens to become increasingly vocal against the consumption of dog meat and the selling of dogs that are transported through Laos to neighbouring Mekong countries, including Vietnam and China. According to news reports, a considerable number of these dogs continue to be stolen from people's homes by illegal carriers. This was also the case following the 2011 Thailand Floods. Dubbed as the country's 'Trade of Shame', Thai netizens, in particular, have now formed several informal animal welfare and rescue groups in an attempt to stop this illegal trade, with the collective attitude being that 'Dogs are not food'. Established not-for-profit animal charity organizations like the Soi Dog Foundation have also been active in raising awareness and working in conjunction with local Thai authorities to rehabilitate and relocate dogs rescued from trucks attempting to transport live dogs across the border to nearby countries. Significantly, this issue has strengthened the nation's animal rights movement, which continues to call on the Thai government to adopt a stricter and more comprehensive animal rights law to prevent the maltreatment of pets and cruelty against all animals.
TIMOR LESTE
Dog meat is a delicacy popular in East Timor.
UZBEKISTAN
Although not commonly eaten, dog meat is sometimes used in Uzbekistan in the belief that it has medicinal properties.
VIETNAM
Dog meat is consumed more commonly in the northern part of Vietnam than in the south, and can be found in special restaurants which specifically serve dog meat. Dog meat is believed to bring good fortune in Vietnamese culture. It is seen as being comparable in consumption to chicken or pork. In urban areas, there are sections that house a lot of dog meat restaurants. For example, on Nhat Tan Street, Tây Hồ District, Hanoi, many restaurants serve dog meat. Groups of customers, usually male, seated on mats, will spend their evenings sharing plates of dog meat and drinking alcohol. The consumption of dog meat can be part of a ritual usually occurring toward the end of the lunar month for reasons of astrology and luck. Restaurants which mainly exist to serve dog meat may only open for the last half of the lunar month. Dog meat is also believed to raise the libido in men. The Associated Press reported in October 2009 that a soaring economy has led to the booming of dog restaurants in Hanoi, and that this has led to a proliferation of dognappers. Reportedly, a 20 kilograms dog can sell for more than $100 — roughly the monthly salary of an average Vietnamese worker. The Vietnamese Catholic Church is a major consumer of dog meat during the Christmas holiday. There is a large smuggling trade from Thailand to export dogs to Vietnam for human consumption.
In 2009, dog meat was found to be a main carrier of the Vibrio cholerae bacterium, which caused the summer epidemic of cholera in northern Vietnam.
Prior to 2014, more than 5 million dogs were killed for meat every year in Vietnam according to the Asia Canine Protection Alliance. However, there are indications that the desire to eat dog meat in Vietnam is waning. Part of the decline is thought to be due to an increased number of Vietnamese people keeping dogs as pets, as their incomes have risen in the past few decades. “[People] used to raise dogs to guard the house, and when they needed the meat, they ate it. Now they keep dog as pets, imported from China, Japan, and other countries. One pet dog might cost hundreds of millions of dong [100 million dong is $4,677].”
EUROPE
BRITAIN & IRELAND
Eating dog meat is considered entirely taboo, as is common with most European societies, and has been taboo for many centuries outside of times of scarcity such as sieges or famines. However, early Brittonic and Irish texts which date from the early Christian period suggest that dog meat was sometimes consumed but possibly in ritual contexts such as Druidic ritual trance. Sacrificial dog bones are often recovered from archaeological sites however they were typically treated differently, as were horses, from other food animals. One of Ireland's mythological heroes Cuchulainn, had two geasa, or vows, one of which was to avoid the meat of dogs. The breaking of his geasa led to his death in the Irish mythology.
BELGIUM
A few meat shops sold dog meat during the German occupation of Belgium in World War I, when food was extremely scarce. According to The New York Times, in the 19th century the Council of the Veterinary School of Belgium occasionally recommended dog meat for human consumption after being properly inspected.
FRANCE
Although consumption of dog meat is uncommon in France, and is now considered taboo, dog meat has been consumed in the past by the Gauls. The earliest evidence of dog consumption in France was found at Gaulish archaeological sites, where butchered dog bones were discovered. French news sources from the late 19th century carried stories reporting lines of people buying dog meat, which was described as being "beautiful and light." During the Siege of Paris (1870–1871), there were lines at butcher's shops of people waiting to purchase dog meat. Dog meat was also reported as being sold by some butchers in Paris, 1910.
GERMANY
Dog meat has been eaten in every major German crisis since, at least, the time of Frederick the Great, and is commonly referred to as "blockade mutton". In the early 20th century, high meat prices led to widespread consumption of horse and dog meat in Germany.
The consumption of dog meat continued in the 1920s. In 1937, a meat inspection law targeted against trichinella was introduced for pigs, dogs, boars, foxes, badgers, and other carnivores. Dog meat has been prohibited in Germany since 1986.
SAXONY
In the latter part of World War I, dog meat was being eaten in Saxony by the poorer classes because of famine conditions.
THE NETHERLANDS
During severe meat shortages coinciding with the German occupation from 1940 to 1945, sausages found to have been made of dog meat were confiscated by authorities in the Netherlands.
POLAND
While dog meat is not eaten, some rural areas of Poland especially Lesser Poland, dog fat can be made into lard, which by tradition is believed to have medicinal properties - being good for the lungs, for instance. Since the 16th century, fat from various animals, including dogs, was used as part of folk medicine, and since the 18th century, dog fat has had a reputation as being beneficial for the lungs. It is worth noting that the consumption of such meat is considered taboo in Polish culture, also making lard out of dogs' fat is illegal. In 2009, a scandal erupted when a farm near Częstochowa was discovered rearing dogs to be rendered down into lard. According to Grazyna Zawada, from Gazeta Wyborcza, there were farms in Czestochowa, Klobuck, and in the Radom area, and in the decade from 2000 to 2010 six people producing dog lard were found guilty of breaching animal welfare laws (found guilty of killing dogs and animal cruelty) and sentenced to jail. As of 2014 there have been new cases prosecuted.
SWITZERLAND
Dogs, as well as cats, are eaten regularly by farmers in rural areas for personal consumption. While commercial slaughter and sale of dog meat is illegal, cultural attitudes toward slaughtering of animals for meat is traditionally liberal in Switzerland. The favorite type of meat comes from a dog related to the Rottweiler and consumed as 'mostbrockli' a form of marinated meat. Animals are slaughtered by butchers and either shot or bludgeoned.
In his 1979 book Unmentionable Cuisine, Calvin Schwabe described a Swiss dog meat recipe gedörrtes Hundefleisch served as paper-thin slices, as well as smoked dog ham, Hundeschinken, which is prepared by salting and drying raw dog meat.
It is illegal in Switzerland to commercially produce food made from dog meat, or to produce such food for commercial purposes.
WIKIPEDIA
Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, was an 8th century Indian Buddhist master. Although there was a historical Padmasambhava, nothing is known of him apart from helping the construction of the first Buddhist monastery in Tibet at Samye, at the behest of Trisong Detsen, and shortly thereafter leaving Tibet due to court intrigues.
A number of legends have grown around Padmasambhava's life and deeds, and he is widely venerated as a 'second Buddha' across Tibet, Nepal, Bhutan, and the Himalayan states of India.
In Tibetan Buddhism, he is a character of a genera of literature called terma, an emanation of Amitābha that is said to appear to tertöns in visionary encounters and a focus of guru yoga practice, particularly in the Rimé schools. The Nyingma school considers Padmasambhava to be a founder of their tradition.
MYTHOS
SOURCES
Nyangrel Nyima Özer (1136-1204) was the principal architect of the Padmasambhava mythos according to Janet Gyatso. Guru Chöwang (1212–1270) was the next major contributor to the mythos. Padmasambhava's Namtar (biography) is Zanglingma (Jeweled Rosary) revealed by Nyang Ral Nyima Özer and is in the Rinchen Terdzö terma collection.
In the eleventh and twelfth centuries there were several competing terma traditions surrounding Padmasambhava, but also for example Vimalamitra, Songtsän Gampo, and Vairotsana. At the end of the 12th century, there was the "victory of the Padmasambhava cult," in which a much greater role is assigned to the role of Padmasambhava in the introduction of Buddhism to Tibet.
EARLY YEARS
BIRTH
According to tradition, Padmasambhava was incarnated as an eight-year-old child appearing in a lotus blossom floating in Lake Dhanakosha, in the kingdom of Oḍḍiyāna in Ancient India and in modern times identified with the Swat Valley of South Asia present-day Pakistan. His special nature was recognized by the childless local king of Oḍḍiyāna and was chosen to take over the kingdom, but he left Oḍḍiyāna for northern parts of India.
TANTRA
In Rewalsar, known as Tso Pema in Tibetan, he secretly taught tantric teachings to princess Mandarava, the local king's daughter. The king found out and tried to burn him, but it is believed that when the smoke cleared he just sat there, still alive and in meditation. Greatly astonished by this miracle, the king offered Padmasambhava both his kingdom and Mandarava.
Padmasambhava left with Mandarava, and took to Maratika Cave in Nepal to practice secret tantric consort rituals. They had a vision of buddha Amitāyus and achieved what is called the "phowa rainbow body," a very rare type of spiritual realization. Both Padmasambhava and one of his consorts, Mandarava, are still believed to be alive and active in this rainbow body form by their followers. She and Padmasambhava's other main consort, Yeshe Tsogyal, who reputedly hid his numerous termas in Tibet for later discovery, reached Buddhahood. Many thangkas and paintings show Padmasambhava in between them.
TIBET
SUBJECTION OF LOCAL RELIGIONS
According to Sam van Schaik, from the 12th century on a greater role was assigned to Padmasambhava in the introduction of tantric Buddhism into Tibet:According to earlier histories, Padmasambhava had given some tantric teachings to Tibetans before being forced to leave due to the suspicions of the Tibetan court. But from the twelfth century an alternative story, itself a terma discovery, gave Padmasambhava a much greater role in the introduction of Buddhism to Tibet, and in particular credited him with travelling all over the country to convert the local spirits to Buddhism.According to this enlarged story, King Trisong Detsen, the 38th king of the Yarlung dynasty and the first Emperor of Tibet (742–797), invited the Nalanda University abbot Śāntarakṣita (Tibetan Shiwatso) to Tibet. Śāntarakṣita started the building of Samye. Demonical forces hindered the introduction of the Buddhist dharma, and Padmasambhava was invited to Tibet to subdue the demonic forces. The demons were not annihilated, but were obliged to submit to the dharma. This was in accordance with the tantric principle of not eliminating negative forces but redirecting them to fuel the journey toward spiritual awakening. According to tradition, Padmasambhava received the Emperor's wife, identified with the dakini Yeshe Tsogyal, as a consort.
TRANSLATIONS
King Trisong Detsen ordered the translation of all Buddhist Dharma Texts into Tibetan. Padmasambhava, Shantarakṣita, 108 translators, and 25 of Padmasambhava's nearest disciples worked for many years in a gigantic translation-project. The translations from this period formed the base for the large scriptural transmission of Dharma teachings into Tibet. Padmasambhava supervised mainly the translation of Tantra; Shantarakshita concentrated on the Sutra-teachings.
NYINGMA
Padmasambhava introduced the people of Tibet to the practice of Tantric Buddhism.
He is regarded as the founder of the Nyingma tradition. The Nyingma tradition is the oldest of the four major schools of Tibetan Buddhism. The Nyingma tradition actually comprises several distinct lineages that all trace their origins to Padmasambhava.
"Nyingma" literally means "ancient," and is often referred to as "Nga'gyur" " or the "early translation school" because it is founded on the first translations of Buddhist scriptures from Sanskrit into Tibetan, in the eighth century.
Nyingma maintains the earliest tantric teachings. The Nyingmapa incorporates mysticism and local deities shared by the pre-Buddhist Bon religion, which has shamanic elements. The group particularly believes in hidden terma treasures. Traditionally, Nyingmapa practice was advanced orally among a loose network of lay practitioners. Monasteries with celibate monks and nuns, along with the practice of reincarnated spiritual leaders are later adaptations, though Padmasambhava is regarded as the founder of Samye Gompa, the first monastery in the country. In modern times the Nyingma lineage has been centered in Kham in eastern Tibet.
BHUTAN
In Bhutan he is associated with the famous Paro Taktsang or "Tiger's Nest" monastery built on a sheer cliff wall about 500m above the floor of Paro valley. It was built around the Taktsang Senge Samdup (stag tshang seng ge bsam grub) cave where he is said to have meditated in the 8th Century. He flew there from Tibet on the back of Yeshe Tsogyal, whom he transformed into a flying tigress for the purpose of the trip. Later he travelled to Bumthang district to subdue a powerful deity offended by a local king. Padmasambhava's body imprint can be found in the wall of a cave at nearby Kurje Lhakhang temple.
ICONOGRAPHY, MANIFESTATIONS AND ATTRIBUTES
ICONOGRAPHY
GENERAL
- He has one face and two hands.
- He is wrathful and smiling.
- He blazes magnificently with the splendour of the major and minor marks.
HEAD
- On his head he wears a five-petalled lotus hat, which has
- Three points symbolizing the three kayas,
- Five colours symbolizing the five kayas,
- A sun and moon symbolizing skilful means and wisdom,
- A vajra top to symbolize unshakable samadhi,
- A vulture's feather to represent the realization of the highest view.
- His two eyes are wide open in a piercing gaze.
- He has the youthful appearance of an eight-year old child.
SKIN
- His complexion is white with a tinge of red.
DRESS
- On his body he wears a white vajra undergarment. On top of this, in layers, a red robe, a dark blue mantrayana tunic, a red monastic shawl decorated with a golden flower pattern, and a maroon cloak of silk brocade.
- On his body he wears a silk cloak, Dharma robes and gown.
- He is wearing the dark blue gown of a mantra practitioner, the red and yellow shawl of a monk, the maroon cloak of a king, and the red robe and secret white garments of a bodhisattva.
HANDS
- In his right hand, he holds a five-pronged vajra at his heart.
- His left hand rests in the gesture of equanimity,
- In his left hand he holds a skull-cup brimming with nectar, containing the vase of longevity that is also filled with the nectar of deathless wisdom and ornamented on top by a wish-fulfilling tree.
KHATVANGA
The khaṭvāńga is a particular divine attribute of Padmasambhava and intrinsic to his iconographic representation. It is a danda with three severed heads denoting the three kayas (the three bodies of a Buddha, the dharmakaya, sambhogakaya, and nirmanakaya), crowned by a trishula, and dressed with a sash of the Himalayan Rainbow or Five Pure Lights of the Mahabhuta. The iconography is utilized in various Tantric cycles by yogis as symbols to hidden meanings in transmitted practices.
- Cradled in his left arm he holds the three-pointed khatvanga (trident) symbolizing the Princess consort (Mandarava). who arouses the wisdom of bliss and emptiness, concealed as the three-pointed khatvanga trident.
- Its three points represent the essence, nature and compassionate energy (ngowo, rangshyin and tukjé).
- Below these three prongs are three severed heads, dry, fresh and rotten, symbolizing the dharmakaya, sambhogakaya and nirmanakaya.
- Nine iron rings adorning the prongs represent the nine yanas.
- Five-coloured strips of silk symbolize the five wisdoms
- The khatvanga is also adorned with locks of hair from dead and living mamos and dakinis, as a sign that the Master subjugated them all when he practised austerities in the Eight Great Charnel Grounds.
SEAT
- He is seated with his two feet in the royal posture.
SURROUNDING
- All around him, within a lattice of five-coloured light, appear the eight vidyadharas of India, the twenty-five disciples of Tibet, the deities of the three roots, and an ocean of oath-bound protectors
There are further iconographies and meanings in more advanced and secret stages.
EIGHT MANIFESTATIONS
Padmasambhava is said to have taken eight forms or manifestations (Tib. Guru Tsen Gye) representing different aspects of his being, such as wrath or pacification for example. According to Rigpa Shedra the eight principal forms were assumed by Guru Rinpoche at different points in his life. The Eight Manifestations of Padmasambhava belong to the tradition of the Revealed Treasures (Tib.: ter ma).
- Guru Orgyen Dorje Chang (Wylie: gu ru U-rgyan rDo-rje ‘chang, Sanskrit: Guru Uddiyana Vajradhara) The vajra-holder (Skt. Vajradhara), shown dark blue in color in the attire of the Sambhogakaya. Depicted in union with consort.
- Guru Shakya Senge (Wylie: shAkya seng-ge, Skrt: Guru Śākyasimha) of Bodh Gaya, Lion of the Sakyas, who learns the Tantric practices of the eight Vidyadharas. He is shown as a fully ordained Buddhist monk.
- Guru Pema Gyalpo (Wylie: gu ru pad ma rgyal-po, Skrt: Guru Padmarāja) of Uddiyana, the Lotus Prince, king of the Tripitaka (the Three Collections of Scripture). He is shown looking like a young crowned prince or king.
- Guru Pema Jungne (Wylie: pad ma ‘byung-gnas, Skrt: Guru Padmakara) Lotus-arisen, the Saviour who teaches the Dharma to the people. He is shown sitting on a lotus, dressed in the three robes of a monk, under which he wears a blue shirt, pants and heavy Tibetan boots, as protection against the cold. He holds the diamond-scepter of compassionate love in his right hand and the yogi's skull-bowl of clear wisdom in his left. He has a special trident called khatvanga of a wandering Yogi, and wears on his head a Nepalese cloth crown, stylistically designed to remind one of the shape of a lotus flower. Thus he is represented as he must have appeared in Tibet.
- Guru Loden Chokse (Wylie: gu ru blo ldan mchog sred; Skrt: Guru Mativat Vararuci) of Kashmir, the Intelligent Youth, the one who gathers the knowledge of all worlds. He is shown in princely clothes, beating a hand-drum and holding a skull-bowl.
- Guru Nyima Ozer (Wylie: gu ru nyi-ma ‘od-zer, Skrt: Guru Suryabhasa or Sūryaraśmi), the Sunray Yogi, who illuminates the darkness of the mind through the insight of Dzogchen. He is shown as a naked yogi dressed only in a loin-cloth and holding a Khatvanga which points towards the sun.
- Guru Dorje Drolo, (Wylie: gu ru rDo-rje gro-lod, Skrt: Guru Vajra ?) the fierce manifestation of Vajrakilaya (wrathful Vajrasattva) known as "Diamond Guts", the comforter of all, imprinting the elements with Wisdom-Treasure.
- Guru Senge Dradog (Wylie: gu ru seng-ge sgra-sgrogs, Skrt: Guru Simhanāda) of Nalanda University, the Lion of Debate, promulgator of the Dharma throughout the six realms of sentient beings. He is shown in a very fierce form, dark blue and imitative of the powerful Bodhisattva Vajrapani, holding a thunderbolt scepter in one hand and a scorpion in the other.
Padmasambhava's various Sanskrit names are preserved in mantras such as those found in the Yang gsang rig 'dzin youngs rdzogs kyi blama guru mtshan brgyad bye brag du sgrub pa ye shes bdud rtsi'i sbrang char zhe bya ba
ATTRIBUTES
PURE-LAND PARADISE
His Pureland Paradise is Zangdok Palri (the Copper-Coloured Mountain).
SAMANTABHADRA AND SAMANTABHADRI
Padmasambhava said:
My father is the intrinsic awareness, Samantabhadra (Sanskrit; Tib. ཀུན་ཏུ་བཟང་པོ). My mother is the ultimate sphere of reality, Samantabhadri (Sanskrit; Tib. ཀུན་ཏུ་བཟང་མོ). I belong to the caste of non-duality of the sphere of awareness. My name is the Glorious Lotus-Born. I am from the unborn sphere of all phenomena. I act in the way of the Buddhas of the three times.
FIVE WISDOM DAKINS
Padmasambhava had five major female tantric companions, the so-called 'Five Wisdom Dakinis' (Wylie: Ye-shes mKha-'gro lnga) or 'Five Consorts.' In Padmasambhava's biography, they are described as the five women "who had access to the master's heart", and practiced tantric rites which are considered to have exorcised the previous demons of Tibet and converted them into protectors of the country.' They were:
- Mandarava of Zahor, the emanation of Vajravarahi's Body;
- Belwong Kalasiddhi of (north-west) India, the emanation of Vajravarahi's Quality, Belmo Sakya Devi of Nepal;
- the emanation of Vajravarahi's Mind, Yeshe Tsogyal of Tibet;
- the emanation of Vajravarahi's Speech
- and Mangala or Tashi Kyedren of "the Himalayas", the emanation of Vajravarahi's Activity.
PRINCESS SAKYA DEVI FROM NEPAL
On Padmasambhava's consort practice with Princess Sakya Devi from Nepal it is said:
- In a state of intense bliss, Padmasambhava and Sakyadevi realized the infinite reality of the Primordial Buddha Mind, the All-Beneficent Lord (Samantabhadra), whose absolute love is the unimpeded dynamo of existence. Experiencing the succession of the four stages of ecstasy, their mutual state of consciousness increased from height to height. And thus, meditating on Supreme Vajrasattva Heruka as the translucent image of compassionate wrathful (energized) activity, they together acquired the mahamudra of Divinity and attained complete Great Enlightenment.
TEACHINGS AND PRACTICES ASCRIBED TO PADMASAMBHAVA
THE VAJRA GURU MANTRA
The Vajra Guru (Padmasambhava) mantra Om Ah Hum Vajra Guru Padma Siddhi Hum is favoured and held in esteem by sadhakas. Like most Sanskritic mantras in Tibet, the Tibetan pronunciation demonstrates dialectic variation and is generally Om Ah Hung Benza Guru Pema Siddhi Hung. In the Vajrayana traditions, particularly of the Nyingmapa, it is held to be a powerful mantra engendering communion with the Three Vajras of Padmasambhava's mindstream and by his grace, all enlightened beings. In response to Yeshe Tsogyal's request, the Great Master himself explained the meaning of the mantra although there are larger secret meanings too. The 14th century tertön Karma Lingpa has a famous commentary on the mantra.
THE SEVEN LINE PRAYER TO PADMASAMBHAVA
The Seven Line Prayer to Padmasambhava (Guru Rinpoche) is a famous prayer that is recited by many Tibetans daily and is said to contain the most sacred and important teachings of Dzogchen.
Jamgon Ju Mipham Gyatso composed a famous commentary to the Seven Line Prayer called White Lotus. It explains the meanings, which are embedded in many levels and intended to catalyze a process of realization. These hidden teachings are described as ripening and deepening, in time, with study and with contemplation. Tulku Thondup says:
- Enshrining the most sacred prayer to Guru Padmasambhava, White Lotus elucidates its five layers of meaning as revealed by the eminent scholar Ju Mipham. This commentary now makes this treasure, which has been kept secret among the great masters of Tibet for generations, available as a source of blessings and learning for all.
There is also a shorter commentary, freely available, by Tulku Thondup himself. There are many other teachings and Termas and widely practiced tantric cycles incorporating the text as well as brief ones such as Terma Revelation of Guru Chöwang.
TERMAS
Padmasambhava also hid a number of religious treasures (termas) in lakes, caves, fields and forests of the Himalayan region to be found and interpreted by future tertöns or spiritual treasure-finders. According to Tibetan tradition, the Bardo Thodol (commonly referred to as the Tibetan Book of the Dead) was among these hidden treasures, subsequently discovered by a Tibetan terton, Karma Lingpa.
TANTRIC CYCLES
Tantric cycles related to Padmasambhava are not just practiced by the Nyingma, they even gave rise to a new offshoot of Bon which emerged in the 14th century called the New Bön. Prominent figures of the Sarma (new translation) schools such as the Karmapas and Sakya lineage heads have practiced these cycles and taught them. Some of the greatest tertons revealing teachings related to Padmasambhava have been from the Kagyu or Sakya lineages. The hidden lake temple of the Dalai Lamas behind the Potala called Lukhang is dedicated to Dzogchen teachings and has murals depicting the eight manifestations of Padmasambhava. Padmasambhava established Vajrayana Buddhism and the highest forms of Dzogchen (Mengagde) in Tibet and transformed the entire nation.
TWENTY-FIVE MAIN DISCIPLES
Twenty-five Main Disciples of Padmasambhava (Tibetan: རྗེ་འབངས་ཉེར་ལྔ, Wylie: rje 'bangs nyer lnga) -also called the disciples of Chimphu - in various lists these include:
- King Trisong Detsen (Tibetan: ཁྲི་སྲོང་ལྡེའུ་བཏཟན, Wylie: khri srong lde'u btzan)
- Denma Tsémang (Tibetan: ལྡན་མ་རྩེ་མང, Wylie: ldan ma rtse mang)
- Dorje Dudjom of Nanam (Tibetan: རྡོ་རྗེ་བདུད་འཇོམ, Wylie: rdo rje bdud 'joms)
- Khyechung Lotsawa (Tibetan: ཁྱེའུ་ཆུང་ལོ་ཙཱ་བ, Wylie: khye'u chung lo tsā ba)
- Gyalwa Changchub of Lasum (Tibetan: ལ་སུམ་རྒྱལ་བ་བྱང་ཆུབ, Wylie: la sum rgyal ba byang chub)
- Gyalwa Choyang (Tibetan: རྒྱལ་བ་མཆོག་དབྱངས, Wylie: rgyal ba mchog dbyangs)
- Gyalwe Lodro of Dré (Tibetan: རྒྱལ་བའི་བློ་གྲོས, Wylie: rgyal ba'i blo gros)
- Jnanakumara of Nyak (Tibetan: གཉགས་ཛཉའ་ན་ཀུ་མ་ར, Wylie: gnyags dzny' na ku ma ra)
- Kawa Paltsek (Tibetan: སྐ་བ་དཔལ་བརྩེགས, Wylie: ska ba dpal brtsegs)
- Khandro Yeshe Tsogyal, the princess of Karchen (Tibetan: མཁར་ཆེན་བཟའ་མཚོ་རྒྱལ, Wylie: mkhar chen bza' mtsho rgyal)
- Konchog Jungné of Langdro (Tibetan: ལང་གྲོ་དཀོན་མཆོག་འབྱུང་གནས, Wylie: lang gro dkon mchog 'byung gnas)
- Lhapal the Sokpo (Tibetan: སོག་པོ་ལྷ་དཔལ, Wylie: sog po lha dpal)
- Namkhai Nyingpo (Tibetan: ནམ་མཁའི་སྙིང་པོ, Wylie: nam mkha'i snying po)
- Zhang Yeshe De (Tibetan: ཞང་ཡེ་ཤེས་སྡེ, Wylie: zhang ye shes sde)
- Lhalung Pelgyi Dorje (Tibetan: ལྷ་ལུང་དཔལ་གྱི་རྡོ་རྗེ, Wylie: lha lung dpal gyi rdo rje)
- Palgyi Senge (Tibetan: དཔལ་གྱི་སེང་གེ, Wylie: dpal gyi seng ge)
- Palgyi Wangchuk (Tibetan: དཔལ་གྱི་དབང་ཕྱུག, Wylie: dpal gyi dbang phyug)
- Palgyi Wangchuk of Odren (Tibetan: འོ་དྲན་དཔལ་གྱི་དབང་ཕྱུག, Wylie: 'o dran dpal gyi dbang phyug)
- Palgyi Yeshe (Tibetan: དཔལ་གྱི་ཡེ་ཤེས, Wylie: dpal gyi ye shes)
- Rinchen Chok of Ma (Tibetan: རྨ་རིན་ཆེན་མཆོག, Wylie: rma rin chen mchog)
- Sangye Yeshe (Tibetan: སངས་རྒྱས་ཡེ་ཤེས, Wylie: sangs rgyas ye shes)
- Shubu Palgyi Senge (Tibetan: ཤུད་བུ་དཔལ་གྱི་སེང་གེ, Wylie: shud bu dpal gyi seng ge)
- Vairotsana, the great translator (Tibetan: བཻ་རོ་ཙ་ན, Wylie: bai ro tsa na)
- Yeshe Yang (Tibetan: ཡེ་ཤེས་དབྱངས, Wylie: ye shes dbyangs)
- Yudra Nyingpo of Gyalmo (Tibetan: ག་ཡུ་སྒྲ་སྙིང་པོ, Wylie: g.yu sgra snying po)
Also:
- Vimalamitra (Tibetan: དྲུ་མེད་བཤེས་གཉེན, Wylie: dru med bshes gnyen)
- Tingdzin Zangpo (Tibetan: ཏིང་འཛིན་བཟང་པོ, Wylie: ting 'dzin bzang po)
WIKIPEDIA
“Consider the black widow spider. It's a timid little beastie, useful and, for my taste, the prettiest of the arachnids, with its shiny, patent-leather finish and its red hourglass trademark. But the poor thing has the fatal misfortune of possessing enormously too much power for its size. So everybody kills it on sight.”― Robert A. Heinlein, Stranger in a Strange Land
Consider this to be a false-color image of the sky -- I applied a photoshop levels to enhance the contrast resulting in an unreal color that is closer to my memory than to reality. (mm this is for you -- I thought I was the only person who took sky shots...)
U.S. Secretary of State John Kerry considers his options as he prepares to buy doughnuts at the newly opened Massachusetts-based Dunkin' Donuts franchise in the State Department cafeteria in Washington, D.C., on September 4, 2015. [State Department photo/ Public Domain]
The Unforgiveable Sin
The problem of the unforgivable sin must also be addressed as we consider perseverance. If the blasphemy of the Holy Spirit will not be forgiven (Mat.12:31), then is this not the one transgression that can make Christians lose salvation? How do we know whether or not we have committed this sin? A look at Matthew 12:22–32 will help us answer these questions. We begin with some quick observations about the sin in question based on verse 31. First, it is not just any sin against the Holy Spirit that is unforgivable, only blasphemy against the Spirit. Recall also that blasphemy is a sin involving words. It consists primarily in speech, though it can be committed in the heart as well. What then does this blasphemy look like and why will God not forgive it? Jesus has just healed a demon-possessed man in today’s passage, which leads the crowd to believe Jesus just might be the Christ (vv. 22–23). Some Pharisees then say the power of Beelzebul or Satan enables Jesus to perform exorcisms. Jesus responds, telling the people it is by the finger of God — the Holy Spirit — that He casts out demons (vv. 25–30). He then uses the occasion to teach that blaspheming the Spirit will not be forgiven (vv. 31–32). Thus, attributing demonic activity to Jesus evidences blasphemy against the Spirit. But how can this be so? Remember that knowing the truth is, by itself, not sufficient for salvation. All truth is from God and the Holy Spirit can show a person who Jesus is even if he never trusts in Christ. If He reveals to us that Christ is from God and then we accuse Jesue of being demonic, we have blasphemed the Spirit because we have called Him a liar, denying His character. The Pharisees had come dangerously close to this sin. Of all people, they should have heard the Spirit speak through the Law and the prophets about Jesus as they were trained in the Scriptures, and they should have known that the Messiah would come to defeat the Devil. They were on the cusp of denying Christ out of a conscious, willful suppression of the Spirit’s work, not mere ignorance. The Pharisees were close to blaspheming the Spirit by calling His testimony about Christ a lie even when they knew it to be true (Luk.22:66–71).
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Renewing Your mind - R.C. Sproul
St Ethelbert, Hessett, Suffolk
Hessett is a fairly ordinary kind of village to the east of Bury St Edmunds, but its church is one of the most important in East Anglia for a number of reasons, which will become obvious. Consider for one moment, if you will, the extent to which the beliefs and practices of a religious community affect the architecture of its buildings. Think of a mosque, for instance. Often square, expressing the democracy of Islam, but without any imagery of the human figure, for such things are proscribed. Think of a synagogue, focused towards the Holy Scriptures in the Ark, but designed to enable the proclaiming of the Word, and the way that early non-conformist chapels echo this architecture of Judaism - indeed, those who built the first free churches, like Ipswich's Unitarian Chapel, actually called them synagogues.
The shape of a church, then, is no accident. A typical Suffolk perpendicular church of the 15th century has wide aisles, to enable liturgical processions, a chancel for the celebration of Mass, places for other altars, niches for devotional statues, a focus towards the Blessed Sacrament in the east, a roof of angels to proclaim a hymn of praise, a large nave for devotional and social activities, and wall paintings of the Gospels and hagiographies of Saints, of the catechism and teachings of the Catholic Church. As Le Corbusier might have said if he'd been around at the time, a medieval church is a machine for making Catholicism happen.
No longer, of course. The radical and violent fracture in popular religion in the middle years of the 16th century gave birth to the Church of England, and the new church inherited buildings that were quite unsuitable for the new congregational protestant theology, a problem that the Church of England has never entirely solved.
Over the centuries, the problem has been addressed in different ways. The early reformers celebrated communion at a table in the nave, for example, and blocked off the chancel for other uses. Although this was challenged by the Laudian party in the early part of the 17th century, it was the way that many parishes reinvented their buildings, and most were to stay like that until the middle years of the 19th century. Some went further. A pulpit placed halfway down the nave, or even at the back of the church, meant that the seating could be arranged so that it no longer focused towards the east, thus breaking the link with Catholic (and Laudian) sacramentalism. For several centuries, Anglican churches focused on the pulpit rather than the altar.
With the coming to influence of the 19th century Oxford Movement, all this underwent another dramatic change, with the great majority of our medieval parish churches having their interiors restored to their medieval integrity, reinventing themselves as sacramental spaces. This is the condition in which we find most of them today, and some Anglican theologians are asking the question that the Catholic Church asked itself at Vatican II in the 1960s - is a 19th century liturgical space really appropriate for the Church of the 21st century?
So, let us hasten at once to Hessett. The church sits like a glowing jewel in its wide churchyard, right on the main road through the village. It is pretty well perfect if you are looking for a fine Suffolk exterior. An extensive 15th century rebuilding enwraps the earlier tower, which was crowned by the donor of the rebuilding, John Bacon.The nave and aisles are deliciously decorated, reminding one rather of the church at neighbouring Rougham, although this is a smaller church, and the aisles make it almost square. A dedicatory inscription on the two storey vestry in the north east corner bids us pray for the souls of John and Katherine Hoo, who donated the chancel and paid for the trimmings to the aisles. Their inscription has been damaged by protestant reformers, who obviously did not believe in the efficacy of prayers for the dead.
Although not comparable with that at Woolpit, the dressed stone porch is a grand affair, and a bold statement. You may find the south door locked, but if this is the case then the priest's door into the chancel is usually open. And in a way it is a good church to enter via the chancel, because in this way St Ethelbert unfolds its treasures slowly.You step into relative darkness - or, at least, it seems so in comparison with the nave beyond the rood screen. This is partly a result of the abundance of dark wood, and in truth the chancel seems rather overcrowded. The most striking objects in view are the return stalls, which fill the two westerly corners of the chancel. These are in the style of a college or school of priests, with their backs to the rood screen, but then 'returning' around the walls to the east. They are fine, and are certainly 15th or 16th century. But one of the stalls, that to the north, is different to the others, and seems slightly out of place. It is elaborately carved with faces, birds and foliage.
Mortlock thought that it might have been intended for a private house. The stall in front of it has heads on it that appear to be wearing 18th century wigs. The sanctuary is largely Victorianised, with a great east window depicting Saints. The south windows of the chancel depict a lovely Adoration scene by the O'Connors. The chancel is separated from the nave by the 15th century rood screen, which is elegantly painted and gilt on the west side, the beautifully tracery intricately carved above. The rood screen has been fitted with attractive iron gates, presumably evidence of Anglo-catholic enthusiasm here in the early 20th century, and you step down through them into the light. A first impression is that you are entering a much older space than the one you have left. There is an 18th century mustiness, enhanced by the box pews that line the aisles. And, beyond, on walls and in windows, are wonderful things.
The number of surviving wall paintings in England is a tiny fraction of those which existed before the 15th and 16th centuries. All churches had them, and in profusion. It isn't enough to say that they were a 'teaching aid' of a church of illiterate peasants. In the main, they were devotional, and that is why they were destroyed. However, it is more complicated than that. Research in recent years has indicated that many wall paintings were destroyed before the Reformation, perhaps a century before. In some churches, they have been punched through with Perpendicular windows, which are clearly pre-Reformation. In the decades after the Black Death, there seems to have been a sea change in the liturgical use of these buildings, a move away from an individualistic, devotional usage to a corporate liturgical one. There is a change of emphasis towards more education and exegesis. This is the time that pulpits and benches appear, long before protestantism was on the agenda. What seems to happen is that many buildings were intended now to be full of light, and devotional wall paintings were either whitewashed, or replaced with catechetical ones.
The decoration of the nave was the responsibility of the people of the parish, not of the Priest. The wall paintings of England can be divided into roughly three groups. Roughly speaking, the development of wall paintings over the later medieval period is in terms of these three overlapping emphases.
Firstly, the hagiographies - stories of the Saints. These might have had a local devotion, although some saints were popular over a wide area, and most churches seem to have supported a devotion to St Christopher right up until the Reformation.
Secondly came those which illustrate incidents in the life of Christ and his mother, the Blessed Virgin. Although partly pedagogical, they were also enabling tools, since private devotions often involved a contemplation upon them, and at Mass the larger part of those present would have been involved in private devotions. These scriptural stories were as likely to have been derived from apocryphal texts like the Gospel of Pseudo-Matthew as from the actual Gospels themselves.
Lastly, there are catechetical wall paintings, illustrating the teachings of the Catholic church. It should not be assumed that these are dogmatic. Many are simply artistic representations of stories, and others are simplifications of theological ideas, as with the seven deadly sins and the seven cardinal virtues. Some warn against occasions of sin (gossiping, for example) and generally wall paintings provided a local site for discussion and exemplification.
To an extent, all the above is largely true of stained glass, as well, with the caveat that stained glass was more expensive, relied on local patronage, and often has this patronage as a subtext, hence the large number of heraldic devices and images of local worthies. But it was also devotional, and so it was also destroyed.
So - what survives at Hessett? The wall paintings first.
Starting in the south east corner of the nave, we have Suffolk's finest representation of St Barbara, presenting a tower. St Barbara was very popular in medieval times, because she was invoked against strikes by lightning and sudden fires. This resulted from her legend, for her father, on finding her to be a Christian, walled her up in a tower until she repented. As a result, he was struck by lightning, and reduced to ashes. She was also the patron saint of the powerful building trade, and as such her image graced their guild altars - perhaps that was the case here.
Above the south door is another figure, often identified as St Christopher, but I do not think that this can be the case. St Christopher is found nowhere else in Suffolk above a south door. The traditional iconography of this mythical saint is not in place here, and it is hard to see how this figure could ever have been interpreted as such. I suspect it is a result of an early account confusing the two images over the north and south doors, and the mistake being repeated in later accounts.
In fact, digital enhancement seems to suggest that there are two figures above the south door, overlapping each other slightly. The figure on the right is barefoot, that on the left is wearing a white gown. There appears to be water under their feet, and so I think this is an image of the Baptism of Christ. Perhaps it was once part of a sequence.
The wall painting opposite, above the north door, is St Christopher. Although it isn't as clear as himself at, say, nearby Bradfield Combust, he bestrides the river in the customary manner, staff in hand. The Christ child is difficult to discern, but you can see the fish in the water. Also in the water, and rather unusual, are two figures. They are rendered rather crudely, almost like gingerbread men. Could they be the donors of the north aisle, John and Katherine Hoo in person?
Moving along the north aisle, we come to the set of paintings for which Hessett is justifiably famous. They are set one above the other between two windows, at the point where might expect the now-vanished screen to a chapel to have been. The upper section was here first. It shows the seven deadly sins (described wrongly in some text books as a tree of Jesse, or ancestry of Christ). Two devils look on as, from the mouth of hell, a great tree sprouts, ending in seven images. Pride is at the top, and in pairs beneath are Gluttony and Anger, Vanity and Envy, Avarice and Lust. Mortlock suggests that some attempt has been made to erase the image for Lust, which may simply be mid-16th century puritan prurience on the part of some reformer here. This would suggest that this catechetical tool was here right up until the Reformation.
The idea of 'Seven Deadly Sins' was anathema to the reformers, because it is entirely unscriptural. Rather, as a catechetical tool, it is a way of drawing together a multitude of sins into a simplistic aide memoire. This could then be used in confession, taking each of them one at a time and examining ones conscience accordingly. It should not be seen simply as a 'warning' to ignorant peasants, for the evidence is that the ordinary rural people of late medieval England were theologically very articulate. Rather, it was a tool for use, in contemplation and preparation for the sacrament of reconciliation, which may well have ordinarily taken place in the chapel here.
The wall painting beneath the Sins is even more interesting. This is a very rare 'Christ of the Trades', and dates from the early 15th century, about a hundred years after the painting above. It is rather faded, and takes a while to discern, and not all of it is decodable. However, enough is there to be fascinating. The image of the 'Christ of the Trades' is known throughout Christendom, and contemporary versions with this can be found in other parts of Europe. It shows the risen Christ in the centre, and around him a vast array of the tools and symbols of various trades. One theory is that it depicts activities that should not take place on a Sunday, a holy day of obligation to refrain from work, and that these activities are wounding Christ anew.
Perhaps the most fascinating symbol, and the one that everyone notices, is the playing card. It shows the six of diamonds. Does it represent the makers of playing cards? If so, it might suggest a Flemish influence. Or could it be intended to represent something else? Whatever, it is one of the earliest representations of a playing card in England. Why is this here? It may very well be that there was a trades gild chantry chapel at the east end of the north aisle, and this painting was at its entrance.
At the east end of the north aisle now is the church's set of royal arms. Cautley saw it in the vestry in the 1930s, and identified it as a Queen Anne set. Now, with additions stripped away, it is revealed as a Charles II set from the 1660s, and a very fine one. It is fascinating to see it at such close range. Usually, they are set above the south door now, although they would originally have been placed above the chancel arch, in full view of the congregation, a gentle reminder of who was in charge.
And so to the glass, which on its own would be worth coming to Hessett to see. Few Suffolk churches have such an expanse, none have such a variety, or glass of such quality and interest. It consists essentially of two ranges, the life and Passion of Christ in the north aisle (although some glass has been reset across the church), and images and hagiographies of Saints in the south aisle.
In the north aisle, the scourging of Christ stands out, the wicked grins of the persecutors contrasting with the pained nobility of the Christ figure. In the next window, Christ rises from the dead, coming out of his tomb like the corpses in the doom paintings at Stanningfield, North Cove and Wenhaston. The Roman centurion sleeps soundly in the foreground.
The most famous image is in the east window of the south aisle. Apparently, it shows a bishop holding the chain to a bag, with four children playing at his feet. I say apparently, because there is rather more going on here than meets the eye. The reason that this image is so famous is that the small child in the foreground is holding what appears to be a golf club or hockey stick, and this would be the earliest representation of such an object in all Europe. The whole image has been said to represent St Nicholas, who was a Bishop, and whose legends include a bag of gold and a group of children.
Unfortunately, this is not the case. St Nicholas is never symbolised by a bag of gold, and there are three children in the St Nicholas legend, not four. In any case, the hand in the picture is not holding the chain to a bag at all, but a rosary, and the hockey stick is actually a fuller's club, used for dyeing clothes, and the symbol of St James the Less.
What has happened here is that the head of a Bishop has been grafted on to the body of a figure which is probably still in its original location. The three lights of this window contained a set of the Holy Kinship. The light to the north of the 'Bishop' contains two children playing with what ae apparently toys, but when you look closely you can see that one is holding a golden shell, and the other a poisoned chalice. They are the infant St James and St John, and the lost figure above them was their mother, Mary Salome.
This means that the figure with the Bishop's head is actually Mary Cleophas, mother of four children including St James the Less. The third light to the south, of course, would have depicted the Blessed Virgin and child, but she is lost to us.
Not only this, but Hessett has some very good 19th Century glass which complements and does not overly intrude. The best is beneath the tower, the west window in a fully 15th Century style of scenes by Clayton & Bell. The east window, depicting saints, is by William Warrington, and the chancel also has the O'Connor glass already mentioned.
If the windows and wall paintings were all there was, then Hessett would be remarkable enough. But there is something else, two things, actually, that elevate it above all other Suffolk churches, and all the churches of England. For St Ethelbert is the proud owner of two unique survivals. At the back of the church is a chest, no different from those you'll find in many a parish church. In common with those, it has three separate locks, the idea being that the Rector and two Churchwardens would have a key each, and it would be necessary for all three of them to be present for the chest to be opened. It was used for storing parish records and valuables.
At some point, one of the keys was lost. There is an old story about the iconoclast William Dowsing turning up here and demanding the chest be opened, but on account of the missing key it couldn't be. Unfortunately, this story isn't true, for Dowsing never recorded a visit Hessett. The chest was eventually opened in the 19th century. Inside were found two extraordinary pre-Reformation survivals. These are a pyx cloth and a burse. The pyx cloth was draped over the wooden canopy that enclosed the blessed sacrament (one of England's four surviving medieval pyxes is also in Suffolk, at Dennington) before it was raised above the high altar. The burse was used to contain the host before consecration at the Mass. They are England's only surviving examples, and they're both here. Or, more precisely they aren't, for both have been purloined by the British Museum, the kind of theft that no locked church can prevent.
But there are life-size photos of both either side of the tower arch. The burse is basically an envelope, and features the Veronica face of Christ on one side with the four evangelistic symbols in each corner. On the other is an Agnus Dei, the Lamb of God. The survival of both is extraordinary. It is one thing to explore the furnishings of lost Catholic England, quite another to come face to face with articles that were actually used in the liturgy.
In front of the pictures stands the font, a relatively good one of the early 15th century, though rather less exciting than everything going on around it. The dedicatory inscription survives, to a pair of Hoos of an earlier generation than the ones on the vestry.Turning east again, the ranks of simple 15th century benches are all of a piece with their church. They have survived the violent transitions of the centuries, and have seated generation after generation of Hessett people. They were new here when this church was alive with coloured light, with the hundreds of candles flickering on the rood beam, the processions, the festivals, and the people's lives totally integrated with the liturgy of the seasons. For the people of Catholic England, their religion was as much a part of them as the air they breathed. They little knew how soon it would all come to an end.
And so, there it is - one of the most fascinating and satisfactory of all East Anglia's churches. And yet, not many people know about it. We are only three miles from the brown-signed honeypot of Woolpit, where a constant stream of visitors come and go. I've visited Hessett many times, and never once encountered another visitor. Still, there you are, I suppose. Perhaps some places are better kept secret. But come here if you can, for here is a medieval worship space with much surviving evidence of what it was actually meant to be, and meant to do.
"In the Conservatory" Manet painted this double portrait of M. and Mm Jules Guillemet in 1879. When the painting was shown at the Salon of 1879.
J. Seward Johnson's "A Thought to Consider"
In terms of luxury, there's not much than can top the last of the mighty Maybachs, the stylish and structurally unsound 57 and the even larger 62 being what all car manufacturers aspire to build. Now, while many consider these cars for being failures in their own right of not being able to appeal to a market outside of business executives and company vehicles, I wouldn't consider them pseudonyms for bad cars, if anything they're incredibly well built, and the attention to every single detail is astounding, even giving the well established Rolls Royce and Bentley a run for their money!
The Maybach company was founded in 1909 by Wilhelm Maybach, one of the founding fathers of the original motor car back in the late 1800's. For a period the company created a selection of admirable but often forgotten creations that were meant to rival the luxury and premise of their Anglican rivals, Rolls Royce and Bentley. The first Maybach to be built was in 1921, this being the W3. Not much is known about these early pre-war Maybachs, but for the few that have managed to survive the years in museums or private collections have been noted for their esteemed luxury. However, World War II dealt a bitter blow to the Maybach brand, which although had been able to produce engines for the German Army's Panzer II and Panzer III tanks, the company never restarted production and for the next 20 years lay dormant until it was bought up by Daimler-Benz in 1960, with the engine division being renamed MTU.
However, in the mid to late 1990s a sudden interest in large luxury cars such as contemporary Rolls Royces and Bentleys gave parent company Daimler AG (parent company of Mercedes-Benz) the incentive to create their own superluxury car, only this one was going to be so lavish and chocked full of so many luxury items that it would simply blow the British builders out of the water. The first concept cars for their new luxury brand were unveiled in 1997 at the Tokyo Motor Show, being dubbed the 57 and the 62, a representation of the car's length in decimetres. At the time Rolls Royce and Bentley were still the same company, and competed with the brand new Rolls Royce Silver Seraph/Bentley Arnage, though it wouldn't be before 2002 until the first of the Maybach models were introduced to the public market.
The launch of Maybach was ideal in terms of timing as in 2002, the five year contract between BMW and Volkswagen over the ownership of Rolls Royce/Bentley ceased, and the company was split. Rolls Royce was taken over by BMW and promptly ceased production of the Silver Seraph and Corniche V whilst their new range of BMW models were developed, and Bentley remained with Volkswagen, continuing to build the Arnage, the Continental of the early 1990's and the Azure of 1995. Indeed it looked like Maybach's new investment into the luxury car market was well placed, seeing as their closest competition was in utter dismay!
The Maybach 57 & 62's design is derived from the Mercedes S-Class, and cars are powered by 5.5L and 6.0L V12 engines, providing the cars with 518hp in the 57 and 570hp in the 62. Performance wise it's very impressive, with the 57 accelerating from 0-60 in 5.1 seconds, and the 62 in 4.8 seconds, not bad, considering these cars weight 6,000lbs! The asking prices for such incredible pieces of kit ranged from $366,000 for the Maybach 57 to $492,000 for the 62 S (Special), as well as the jaw-dropping $1,350,000 cost of the rare and ambiguous Landaulet convertible!
Of course when you pay for these things, you are paying for a hell of a lot of car! I remember attending an overview of the Maybach 62 a couple of years back at a car show and was actually very impressed with the number of gadgets and features the owner were lucky enough to have bestowed upon them.
Sitting inside it was like being in the first class cabin of a British Airways Boeing 747, crossed with the promenade deck of a luxury yacht! There are TV screens in the backs of the seat complete with DVD player and a hugely complicated radio/stereo system, there's wood veneer on all the surfaces, the seats you sank into with lovely thick head cushions (in fact I nearly fell asleep they were so comfy!), a Champagne bar with silver glasses and a fridge in the centre console for the bottle of Bubbly, as well as housing a mobile phone! The door panels were a maze of buttons for seat alignments and reclining options, including also heating, cooling, massaging, tumble drying, etc. In fact the seats recline so far back that they almost turn into beds!
And just so you're all tucked up warm at night, there's a blind that comes across the rear window!
These weren't cars, they were Beverley Hills Mansions on wheels! It was like driving around in Blenheim Palace, and performed just as well, seeing as they are very long and will probably mount the curb a few times on sharp city bends! For a short while Maybach had absolutely cornered the market, but in 2003 Rolls Royce got its act back in gear and launched the Phantom, an equally as outrageous car in terms of luxuries provided and raw power, but not as much as the Maybach. Although I'm an avid Rolls Royce man, I will not hesitate to say that the Maybach delivers luxury in spades and contemporary Rollers don't hold a candle to it. But I will defend the Spirit of Ecstasy by saying that these cars are by no means 'Driver's Cars'. In order to truly appreciate the Maybach you have to be a passenger, otherwise it's just like driving any other car, but with the addition of it being very heavy, which makes pulling away from traffic lights a bit stunted and cornering a bit cautious because of how long these things are. A Rolls Royce on the other hand, especially the Ghost, is a more manageable car, something you can drive but at the same time still enjoy the luxuries of.
Because the Rolls Royce is a driver's car, and the Bentley Continental and Continental GT that were launched the same year are much more agile and sporty, the Maybach began to suffer, and that's even before we get down to the name. Probably the biggest advantage Rolls Royce and Bentley had were brand recognition, seeing as both these names have become bywords for wealth, affluence and gratuitous luxury. Maybach on the other hand had been a dormant brand since 1945, so anyone under the age of 80 had probably never heard of them and therefore didn't know what they were getting themselves in for. In the end the Maybach's primary market was the chauffeur driven business executive, luxury hotel transfer or company car market, and if you take a walk around London, you'll probably find a majority of the Maybach's you come across will be in this employment. No one could really own such a massive car for individual purposes. Indeed word-of-mouth about the Maybach's luxury performance, as well as a few features on Top Gear, may have helped it along, but Maybach simply weren't able to shift enough of these cars to justify the costs that went into making them, exacerbated by the 2008 economic recession.
With Maybach making a loss of 330,000 Euros on every car they sold, parent company Daimler AG decided to review the situation. Finding that the idea of buying such overly exuberant and massively expensive cars was no longer viable for the new-money, Daimler announced that they would bring an end to the Maybach brand in 2013. In the end only 2,110 cars were produced in it's 11 year production life, a sad end to such an endearing machine, but unfortunately a misguided one. Replaced by the Mercedes S-Class Pullman, the company has now once again become dormant, with hindsight reviews of the car being mixed.
Some say that the Maybach is probably the greatest luxury car ever made, and was ranked the #1 Luxury Car in 2008 over Rolls Royce and Bentley. Others such as Top Gear, who had lauded the car upon its launch in 2002, went on to rank it as 2nd on their Top 13 worst cars of the past 20 years countdown, pointing out the fact that the car's brand was unrecognisable for the new money, and due to it being such a large car specifically for chauffeur driven executives, it wasn't able to rake in the market for oligarchs and celebrities who desired a 'Driver's Car'. The biggest problem however for the Maybach was indeed its name. Whilst Rolls Royce and Bentley both have distinguished and long lasting histories that can be traced across the last century, and have become bywords for exclusivity and luxury as well as the fact that they're built in their own factories away from their parent companies, the Maybach had little to no recognisable history, had a name that no one outside of Germany or born since 1950 knew about, and was built on the same production lines as other Mercedes products, which made it seem a bit more run-of-the-mill.
But in any case, the Maybach 57 and 62 did show us how far luxury cars of such unbelievable variety, size and outrageous gadgetry can go, pushing the boundaries of what is technically possible for such massive luxury machines. Announcements however have been made in late 2014 to revive the Maybach brand, which means we could have more titanic luxury motors coming our way soon!
Watch this space...
L' ISOLA DI FILE ( PHILAE )E IL TEMPIO DI ISIDE
e' considerato il luogo piu' romantico dell'egitto . il tempio di iside,situato nell'isola di file,(che si trova sei chilometri a sud di aswuan ,già nota nell'antichità per i suoi templi e per i suoi fiori)è una delle mete principali di coloro che hanno la fortuna di visitare l'egitto.in realtà l'isola di file oggi giace sepolta dalle acque del lago nasser.dopo la costruzione della vecchia diga ,infatti,l'isola era soggetta alle piene del nilo,e veniva ciclicamente sommersa ,salvo poi tornare all aluca nei periodi di magra.i segni di questo processo sono ,purtroppo,ancora visibili nel tempio.dopo la costruzione della grande diga ,invece,l'isola di file fu definitivamente e totalmente sommersa.fu grazie all'interessamento dell'unesco che l'isola fu riportata alla luce,e come per il tempio di abu simbel,l'italia diede un contributo di primissimo piano nel recupero del complesso archeologico.dapprima fu prosciugato il territorio circostante,quindi asportate tonnellate di fango,quindi i templi segati in circa quarantamila blocchi,pesanti circa venti tonnellate ciascuno, e rimontati in un'isola vicina. quella che oggi chiamiamo come file (philae) è il tempio che è stato ricomposto sull'isola di agilika.il tempio,era il centro del culto dela dea iside,durante il periodo tolemaico . il nome file ha origini antiche ,probabilmente nubiane,e voleva significare isola del tempo (o isola di ra) ; dai geroglifici è riportato come pilak,che tradotto in greco diventa philai ed in latino philae . nel periodo precedente la costruzione delle due dighe di aswan,l'isola di philae occupava la posizione all'inizio della cataratta del primo nilo,dove le acque del nilo scorrevano veloci e turbolente,rendendo il letto del fiume pieno di vortici e di acqua schiumante ,per almeno tre miglia.molti faraoni tentarono di rendere il fiume più praticabile,o almeno di rendere navigabili con più sicurezza queste rapide.ancora oggi esistono zone del fiume in cui si possono intravedere alcune di queste cataratte(la cataratta è un dislivello del fiume che crea turbolenza ) a nord dela diga di aswan. nella regione si trovavano numerose isole,forse centinaia,delle quali ,oltre l'isola di agilika ,la più importante a noi pervenuta è senza dubbio l'isola elefantina.durate gli albori del regno,i sacerdoti affermavano che la sorgente del nilo fosse inesauribile ,e giacesse sotto le roccie di biggeh,dove metà del fiume emergeva per scorrere verso nord,e metà verso sud.
l'isola di file è situata 4 miglia a sud dall'isola elefantina,nell'altro lato della vecchia diga di aswan.ed è quasi interamente occupata dai templi e dagli altri monumenti.in tempi antichi i templi erano protetti dalle inondazioni del nilo ,per mezzo di alti muri,banchine e terrazze,e le sue fondazioni di granito riparavano dall'erosione provocata dal limo.
in seguito alle proteste di coloro che volevano preservare i templi,prima della cosruzione della prima diga di aswan,fu fatto uno studio per la salvaguardia dei templi,e si decise di limitare fortemente la capienza della diga.e per l'occasione furono fatti anche degli scavi,da cui emersero i resti di alcune chiese cristiane.dopo che la vecchia diga fu ultimata ,tuttavia,winston churchill ,allora ministro delle colonie inglesi,dichiarò che limitare la capienza dell adiga,era come sacrificare il progresso sull'altare di una falsa religione ,a cui erano dediti alcuni professori ed alcuni turisti,desiderosi solo di trovare qualche luogo in cui graffittare i muri .in seguito a queste assurde dichiarazioni ,il livello della diga fu innalzato ,e fu così sommerso tutti gli anni da dicembre a marzo.i turisti visitavano il tempio su una barca,e navigavano attraverso il chiosco di traiano e dentro il cortile del tempio di iside.
il rovescio della medaglia è che l'acqua proteggeva i templi dall'erosione delle tempeste di sabbia,e stava erodendo il sale che si era depositato ,e che a lungo andare avrebbe daneggiato le pietre con cui era costruito il tempio.inoltre,le ipsezioni che venivano effettuate con scadenza ciclica,mostravano che i danni erano minori di quelli inizialmente stimati,fatta eccezione per i colori dei geroglifici e i dipinti,che venivano lavati via dall'acqua. in seguito ,quindi,venne costruita la seconda diga,ed il templio ,insieme ad altri monumenti ,fu spostato sopra il livello dell'acqua. nonontante le sue vicissitudini,il tempio di iside nell'isola di file,anche se portato su un'altra isola ,resta il luogo più romantico dell'egitto,sia per le bellezze naturali che lo circondano ,sia per la storia della dea a cui è dedicato il tempio,sia per lo stupefacente tramonto che si gode dall'isola.. il tempio (simbolo di amore eterno).
inoltre,ha la peculiarità di essere un punto di incontro tra due culture e religioni diverse: quella orientale e quella occidentale (greco-romana) .
curiosità
-oggi è possibile assistere ,nel tempio di iside,allo spettacolo luce e suoni alle piramidi,un suggestivo evento che consente al visitatore di rivere la stessa atmosfera degli antichi egizi,resa indimenticabile dalle musiche e dai colori proiettati dai raggi laser ,e dalla voce narrante .
-nei tempi antichi si diceva che osiride fosse uno dei luoghi dove era sepolto osiride,e per questo questa isola ha da sempre assunto dei connotati sacri.inizialmente solo i più alti sacerdoti potevano accedervi,in seguito divenne meta di continui pellegrinaggi ,poichè gli egiziani avevano il dovere di recarsi al tempio di iside almeno una volta nella vita. Il Tempio di File era considerata il luogo sacro dove era sepolto Osiride, chiamato anche "Colui che giace a File" e proprio per questo era considerata come "L'isola Santa". Tutta l'isola era sacra e soltanto con il permesso dei più alti sacerdoti era possibile accedervi.
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A spur-of-the-moment weekend, me and my bestie Gemma were out in Hull again.
Friday night in the pink at Propaganda and Fuel.
Joe Fafard, Claudia, 2003
Musée des Beaux Arts de Montréal
"Né en 1942 à Sainte-Marthe, en Saskatchewan, Joe Fafard est considéré comme l’un des artistes canadiens les plus originaux de sa génération. Issu de la tradition de la céramique folk qui s’épanouit dans l’Ouest canadien et américain au début des années 1970, son art a évolué de manière à embrasser les techniques plus « nobles » de la sculpture que sont la fonte du bronze et le ciselage de l’acier, ainsi que les sujets plus classiques (figures d’artistes, animaux). Fafard a d’ailleurs créé sa propre fonderie en 1985, à Pense, en Saskatchewan. Son bestiaire de bronze – poulains, veaux, vaches, chevaux, taureaux – lui a valu une reconnaissance institutionnelle et publique peu commune. On trouve des sculptures de lui dans tout le Canada, et les vaches sont devenues l’une de ses signatures. Sept de ses grandes vaches, qui composent Le pâturage, occupent depuis 1985 le grand parterre central de l’imposant Toronto-Dominion Centre, dessiné par Mies Van Der Rohe, à Toronto. En 1996, le Musée des beaux-arts de Montréal a consacré une importante rétrospective à Joe Fafard. En 2007, la MacKenzie Art Gallery de Regina et le Musée des beaux-arts du Canada ont organisé et mis en tournée durant deux ans une grande exposition de ses œuvres, qui a été présentée dans six institutions muséales canadiennes."
Lands End, San Francisco, California. One of the last remaining structures at the ruins of the Sutro Baths.
Sony NEX-5N + Leica Vario Elmarit-R 28-90mm f/2.8-4.5. The Leica lens delivers amazing sharpness - I can't wait to start using it with a full-frame NEX camera!
Il marchio Zeiss Ikon è uno dei più antichi al mondo e unanimemente considerato il top nel campo della fotografia. Malgrado ció il mancato successo della Icarex, troppo pesante e obsoleta, costrinse la casa tedesca a non produrre piú corpi macchina direttamente e a cercare un partner che fosse in grado di tenere testa all'aggressivitá delle case nipponiche affacciatesi ormai stabilmente sul mercato mondiale. In questo contesto la Yashica forniva tutte le migliori garanzie di successo grazie sopratutto al colosso Kyocera che si celava alle spalle della casa giapponese.
Dalla metá degli anni settanta la Yashica produsse quindi per conto della Zeiss le reflex Contax, che peró lievemente modificate venivano anche commercializzate come Yashica, nacquero cosí alcuni dei piú bei modelli di fotocamera ad uso professionale e non. Esse adottavano la baionetta C/Y e potevano quindi montare indifferentemente le eccellenti ottiche Carl Zeiss o le Yashica, anche se verso gli anni '80 per ridurre i costi la Zeiss affidó la produzione alla stessa Yashica tramite la Tomioka, altra casa che orbitava nell'ambito Yashica/Kyocera, da cui la scritta sul barilotto "Made in Japan".
La CONTAX 139 QUARTZ del '78 riprendeva il "family look" introdotto con la RTS disegnata dal centro stile Porsche, cioè linee morbide ed arrotondate caratterizzate dalla disposizione molto razionale dei comandi. Al solito su queste fotocamere il rivestimento in similpelle, morbido, bello e gradevole al tatto, dalla vita breve si spella senza pietá e la fotocamera aquista un aspetto davvero pietoso, la mia lo rivestita in pelle vera ovviando definitivamente al problema.
Un'altra grande innovazione di questo modello risiedeva nell'elettronica la cui unicità era proprio nel controllo dei tempi dell'otturatore grazie ad un quarzo, come d'uso negli orologi da polso. All'epoca esistevano altre reflex con l'otturatore elettronico, ma la 139 aveva in più la precisione del quarzo.
Quest'otturatore era semi-automatico a priorità di diaframmi e bastava impostare i valori del diaframma desiderati e la macchina decideva il tempo di scatto più opportuno.
Tra gli accessori degni di nota il tasto della profonditá di campo, il self timer e le impostazioni prescelte visibile del mirino.
Ancora oggi la CONTAX 139 QUARTZ, pur essendo un "entry-level"conserva una dotazione tecnica di tutto rispetto:
•Esposizione: manuale ed automatica a priorità di diaframmi
•Esposimetro: con cellula al silicio (1 in più rivolta sul piano pellicola per la luce flash)
•Misurazione della luce: TTL media con prevalenza centrale
•Gamma Esposizione: da EV 0 a EV18 con pellicola 100 ISO ed obiettivo 1,4
•Sensibilità: da 12 a 3200 ISO
•Mirino: copertura 95%
•Otturatore: a tendina a scorrimento verticale controllata elettronicamente al quarzo
•Tempi di otturazione: da 1/1000 a 1 sec + posa B in manuale e fino a 11 sec. in automatico
•Alimentazione: 2 batterie all'ossido di argento da 1,5 volts
•Innesto obiettivi: Contax/Yashica
•Dorso: intercambiabile
•Dimensioni: mm 135x85,5x50
•Peso: grammi 500 (solo corpo).
Naturalmente la praticità della baionetta Contax/Yashica e l'eccellenza delle ottiche Carl Zeiss rende questo modello compatibile con un vastissimo parco di (costose) ottiche di pregio, oltre che alle ottime Yashica della serie ML.
Preserved class 08 number D3591 stands at Swanage on 27th May 2013.
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....Considerando a necessidade dos relacionamentos saudáveis, Jesus, o Psicoterapeuta por Excelência, propôs o amor entre as criaturas humanas em todas e quaisquer circunstâncias, porquanto o amor é essencial para a construção da sociedade terrestre.
O amor é a expressão divina que verte do Alto em favor de tudo quanto existe, trabalhando pela felicidade espiritual da Terra, através das criaturas que hospeda na forma física.
Ama, portanto, e relaciona-te com tudo e com todos, sem receio, oferecendo o que possuas de melhor, dessa maneira fruindo de paz e nunca te sentindo a sós....
Texto extraído do Livreo Jesus e Vida, de Divaldo Franco, ditado prlo Espírito Joanna de Ângelis,pág.:43 ,do capítulo Relacionamentos.
Desejo a todos uma quinta flor de muita paz,luminosidade,equilíbrio e alegria.
Com carinho.
Chris Silvares
Esta fotografía no pretende incomodar a las personas retratadas. El objeto de la foto es intentar reflejar una situación cotidiana acaecida en un momento concreto.
Si alguna de las personas reflejadas consideran que no es así, por favor indíquemelo para borrar la foto o bien si lo desean enviarles una copia de la misma si tienen interés.
No usar esta imagen en ningún medio sin mi autorización © Derechos reservados. 2016 © Carlos López Martínez
Please don't use this image © All rights reserved. 2016 © Carlos López Martínez
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A quiet weekend at home, the last one for a while. I'm out and about for the next 4 weekends!
I haven't worn this dress in a little while, so Idecided to give it a run out, along with stilettos rather than wedges for a chiange. This is the first time I've been able to wear this dress without a corset underneath, so I am quite pleased about that.
Not a bad photo when you consider I used an iPhone and held it up to my thrift shop purchased telescope. It took about 30 minutes to get the phone positioned just right on the lens of the telescope, it's hard to do when you don't have a mount
Es por el Memorándum de Polignac, que cerró las aspiraciones del pérfido Fernando VII en contra nuestra. Considerado uno de los políticos de mayor ineptitud política del partido contrarevolucionario francés.
El memorándum de Polignac fue un documento redactado por George Canning sobre el resultado de las conferencias sostenidas entre el 9 y 12 de octubre de 1823, entre él y el príncipe Jules de Polignac, embajador francés en Inglaterra, tras la restauración de Fernando VII de España como monarca absoluto.
Ambos países (Francia e Inglaterra) coincidieron en que no había forma de que España recuperara sus colonias en América. A Inglaterra le interesaba recuperar todos los préstamos que tenía a la fecha colocados ante los gobiernos emergentes sudamericanos. Rceordemos que Chile financia la expedieción al Perú con préstamos ingleses.
El documento señalaba que Gran Bretaña y Francia no tenían intenciones de ayudar a España a conservar sus colonias en América Latina, y que ninguna nación europea tenía deseos de ganar territorio en la región, u obtener tratados de exclusividad comercial en la misma.
Canning señalaba que actuaría en caso de intervención de otra potencia europea, y que si España no lo hacía, procedería a reconocer la independencia americana, sin importar la forma de gobierno monárquica, que aconsejaría al rey Jorge III sobre extender el reconocimiento diplomático a Buenos Aires, Colombia y México, y autorizar a los ministros británicos en Suramérica a negociar con sus respectivos estados para alcanzar acuerdos comerciales.
Durante ese período, los estados europeos habían formado la Quíntuple Alianza después del Congreso de Viena de 1815 con el fin de restaurar el balance europeo después de las Guerras Napoleónicas. Jean-Baptiste de Villèle, primer ministro francés bajo Luis XVIII, vio el memorándum como una manera de negar a Fernando VII la ayuda en sus intenciones de reconquistar sus colonias.
El 2 de diciembre de 1823 los Estados Unidos dio a conocer también su doctrina Monroe en favor de la causa americana, aunque debido a su limitada posición internacional fue tomada con indiferencia por las potencias europeas.
En 1823 Chile envía como embajador ante Inglaterra a José Miguel de la Barra, y lo nombra Ministro Plenipotenciario de Chile en París, en 1830.
Qualche considerazione:
1- ho tirato giù il povero cestista che da mesi volteggiava per aria
2- sono alla ricerca di qualcosa che non trovo, forse perchè la cerco fuori di me e non dentro di me, questo si vede molto bene nelle foto che non faccio e non nelle poche che faccio
3- mi sa che è meglio se riparto da zero con la fotografia, per ora ho un rapporto molto conflittuale con la macchina nuova (infatti questa è fatta con la compatta da cantiere), ma sono certo che non dipenda da lei, ma dalle mie illusioni
So I've not uploaded in a while and i havent done my 365 lately.
Things have been rough for me and took a break on my photos...
Things still arent better yet, i think i've decided to not do my 365 right now i may continue it later but right now i just need to not be "forced" to post a picture so i'll post when i have something for you guys.
Yesterday was a rough one for me, my boyfriend and I broke up. I know it may not seem that long but it really was in my heart, to lose something that you've become so attached too...
I've also been tagged by HearTiaRoar.
So here is 10 things about me:
1. I love gummy bears and whipcream.
2. I'm a Chuck E Cheese virgin.
3. I don't trust anyone fully. I have bad trust issues.
4. I'm still a little kid at heart.
5. I'm scared of haircuts.
6. I think way to much about the simplest things.
7. I named my camera Tony and love it very much.
8. I'm taller than you probably think.
9. I wish i could go back to when i was 5.
10. I love watching baseball games. I grew up watching it my whole life.
Please consider leaving a comment if you fave, it is lovely to hear from you! xx
Sunday night was a quieter one after Arrabella had gone home. Just a quiet night in at home enjoying a full girly weekend.
Some more views, still from the same bridge. If you are looking for a hotel in London, why not consider a super-yacht? Within eye-sight of the Emirates Line (gondola cable line) and the O2 Arena, 2 mins walk to Elizabeth line to Central London, and shortest drive to CIty Airport - and, of course, the luxury cruising experience ;)
“Southwest” includes Kim Kardashian (34) as children’s names categorically. But the compass has still more to offer: Now the pregnant It Girl “Easton” did as the name of her son from this week.
That your next child “Southwest” might mean, reality TV star...
failerz.com/kim-kardashian-considers-her-son-to-call-easton/
Esta iglesia es considerada como una de las mejores muestras del arte mudéjar en Toledo, con sus muros de mampostería con verdugadas de ladrillo, la entradas enmarcadas en arcos de herradura dentro de arcos polilobulados y la torre exenta, cuyo primer cuerpo es indudablemente anterior al resto, ya del siglo XIII.
Los dobles arcos ciegos de ladrillo que recubren los tres ábsides son de medio punto, apuntados y polilobulados. En el interior, en el muro norte del crucero se observan pequeños recuadros sobre los rosetones con la Mano de Fátima.
La techumbre es de madera, con inscripciones árabes. Sin embargo, los arcos de las altas naves son apuntados, a estilo gótico, al igual que la bóveda ojival del crucero.
El retablo del ábside central es una magnífica muestra del Renacimiento, con decoración plateresca, obra de Francisco de Espinosa, que narra la vida de Cristo y de Santiago. Desde el ricamente decorado púlpito de esta iglesia San Vicente Ferrer consiguió en 1405 enardecer los ánimos de los fieles hasta el punto de llevarlos a ocupar y cristianizar por fuerza la sinagoga hoy conocida como Santa María la Blanca.
En esta iglesia se conserva la imagen procedente de la Ermita de la Virgen de los Desamparados. Las restauraciones y obras de urbanismo en la segunda mitad del siglo XX dejaron la iglesia exenta, libre de las construcciones adosadas a lo largo de los siglos, que hacían unión con la Puerta de Bisagra.
I consider this H17 to be the last train which truly brought railfans trackside at Howland for reasons beyond documentation of the expiring signalling structures of the North Toronto Subdivision. CP 8757 would lead a 731 westbound in perfect light later that day, but the trackside presence was already jump started in the morning by the usual H17 recrew spilling over to daylight.
CP 6259 and CP 3087 were rumored to be on this train returning from assignment to Spence Yard up north. The addition of these to the pool of potential leaders on top of CP 6255 made the odds pretty favourable, and an effort to capture them was certainly warranted regardless of which one eventually got confirmed. In my opinion, the best of the bunch led, but learning that CP 9726 was initially paired with 6255 after we lowered our lenses and watched the power roll by made for a subtle look of relief for what we got given that a GE was among the candidates for leader.
Se considera que es uno de los primeros monasterios cistercienses edificados en la península ibérica. El patronazgo inicial correspondió a los herederos de Ponce Giraldo de Cabrera, Príncipe de Zamora, y tuvo su auge económico hasta el siglo XIII. A este periodo dorado le sobrevino una serie de siglos desde el XVI al XVIII caracterizados por la racionalización y ahorro de los recursos obtenidos durante la Edad Media. La comunidad de monjes inicial que vivía en el conjunto se supone fue de doscientos, cifra que se vio enormemente rebajada en los siglos posteriores a poco más de una veintena. Es posible que tuvieran una cantidad similar de criados diversos entre mozos de cuerda, pastores, vaqueros, hortelanos, cocineros, etc.
La primera noticia documentada a lo largo del siglo XI se debe a un pergamino de 1042 que en grafía visigótica establece que las propiedades de un conjunto de villas cercanas, por orden regia de Fernando I de León se donan a un propietario de nombre arabizado denominado Keia Hazbe, con usufructo vitalicio, y que tras su muerte se cederán al monasterio de Santiago de Moreruela. En 1143 se documenta que el rey Alfonso VII de León cede a su leal seguidor Ponce Giraldo de Cabrera el monasterio, que unos años más tarde cambia de advocación a Santa María. Es de suponer que el cambio de advocación supuso la reforma y el establecimiento de la Orden del Císter.
Durante el siglo XIX y a raíz de las sucesivas desamortizaciones monacales por parte del Estado español, el monasterio viene a la ruina física y económica. En Diciembre de 1835 abandonan definitivamente el monasterio los pocos monjes que quedaban. El monasterio se vendió como cantera. Los campesinos de la zona se llevaban carros cargados de material pétreo para hacer sus casas. Así, el hastial occidental de iglesia en las décadas siguientes se derrumba y con sus piedras se edifica igualmente la iglesia del vecino municipio de la Granja de Moreruela.
Actualmente solo se conservan algunas ruinas gracias a la intervención con expropiaciones del Ministerio de Cultura en 1981.
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Apparently the museum considers this a key piece in the collection.
Carlos Betancourt
(San Juan, Puerto Rico, 1966 - )
Let Them Feel Pink, 2011-2012
Mixed media (wood, paint, epoxy, resin, collected objects)
Born in Puerto Rico, Carlos Betancourt has spent most of his artistic career working in Miami and has long been an important figure in the life of the city's art community. Let Them Feel Pink is in part a homage to the city and the people that make it a vibrant place to live. Betancourt says the work is "a table of my of memories." On the table there are the remnants of a great celebration and what is left behind are objects that evoke memories for the artist of friends and relations who were once gathered around.
Atop the pile is a great pelican with wings spread, a bird the artist uses to symbolize himself.
La cremazione è considerata dagli induisti il passaggio fondamentale per permettere all'anima di raggiungere il più rapidamente possibile una nuova dimensione, evento non realizzabile finchè il vecchio corpo esiste come tale. La cremazione dovrebbe avvenire, se possibile, lo stesso giorno del decesso.
I riti funebri variano a seconda di molti fattori, ma le linee dettate dai Purana indicano che il cadavere debba venir lavato e vestito con abiti tradizionali nuovi. Venga poi adagiato prima sul suolo, e lì commemorato da parenti e amici, e in seguito posto su una sorta di barella in legno, adornata di fiori coi quali si ricoprirà lo stesso defunto, dopo che questo sia stato denudato e coperto da un telo che varia di colore a seconda del sesso e dello stato civile e l'età, coi pollici e gli alluci legati insieme.
I parenti maschi del defunto portano dunque la barella sulle spalle fino al luogo della cremazione, se possibile passando per luoghi che furono significativi durante la vita appena spenta. Il luogo della cremazione, chiamato Shmashana, è tradizionalmente posto sulle rive di un fiume o del mare, dove la pira viene preparata. Su questa viene posto il cadavere volto verso Sud; tutti gli eventuali gioielli vengono rimossi e si pone dello sterco di vacca sul petto del defunto.
Presiedono il rito generalmente il figlio maschio primogenito se il defunto è il padre, il maschio ultimogenito se la defunta è la madre, accompagnati dalle preghiere del sacerdote; le donne raramente sono ammesse alla cerimonia.
Il figlio dovrà dunque fare tre volte il giro della pira in senso antiorario, aspergendola con acqua o/e ghee - burro chiarificato - contenuti in un recipiente di terracotta che poi romperà schiantandolo al suolo, per poi accendere lui stesso i legni in corrispondenza della testa del defunto e poi abbandonerà la cerimonia. Si recitano preghiere per incoraggiare le varie parti del corpo a riunirsi con gli elementi: la voce con il cielo, gli occhi con il sole, il respiro col vento e così via.
Quando le fiamme avranno consumato il corpo - è necessaria qualche ora - i partecipanti al funerale tornano a casa, lavano se stessi, si vestono di bianco in segno di lutto e puliscono la casa da cima a fondo, perchè considerata, come la famiglia intera, resa impura, contaminata dalla morte: non si recano nè al tempio nè a casa d'altri fino al completamento dei riti.
A Pashupatinath i "ghat" per la cremazione posti di fronte al tempio sono riservati ai componenti della famiglia reale, ai politici e alle persone importanti.
Altri sei ghat per la cremazione sono destinati alla gente comune e le cremazioni sono molto frequenti.
In questo luogo sacro la vita e la morte convivono con una naturalezza che ha dell'assurdo: bambini che giocano, animali, vecchi, pellegrini, turisti, un mondo intero che vive e ingloba la morte.
Sono rimasta al tempio per due ore ed ho visto sei cerimonie funebri...pensavo che non sarei riuscita a guardare una cremazione, ma trovandomi davanti alle pire accese mi è sembrato tutto molto naturale.
Tornata a casa e rivedendo le fotografie che avevo fatto sono rimasta sconvolta...senza la vita che c'era nel tempio la morte è tornata ad essere la morte.
La pira della fotografia si trovava davanti al tempio ed era destinata alla moglie di un attore famoso, le pire per le persone comuni, oltre a non essere davanti al tempio non sono così adornate.
[Una versión más legible se encontrará en la entrada del blog, cuyo enlace se señala a continuación.]
enriqueviolanevado.blogspot.com.es/2014/11/comentarios-de...
En los juegos de exámenes de la Selectividad de Historia del Arte de Andalucía han aparecido las siguientes obras:
-El Gran Techo de la Cueva de Altamira.
-El Bisonte de la Cueva de Altamira.
-Cacería de ciervos en el Barranco de La Valltorta.
Incluimos además el Conjunto Megalítico de Stonehenge, por considerar que cuenta con posibilidades de ser escogida en futuras pruebas de las pruebas de acceso a las universidades andaluzas.
Las imágenes que ilustran los comentarios son las mismas (o muy parecidas) a las aparecidas en las pruebas. En el caso de Stonehenge hemos escogido la vista más habitual, en concreto una fotografía similar a la que aparece en el manual de Jesús Palomero Páramo (libro que ha suministrado imágenes para los exámenes de la selectividad andaluza en numerosas ocasiones).
El modelo de comentario que se sigue en cada obra intenta ajustarse a los criterios de corrección que se exigen en la selectividad de Andalucía. Concretamente se especifica que serán determinantes a la hora de calificar el empleo del vocabulario adecuado y específico, la localización (estilo, período histórico-artístico, escuela, autoría y cronología) y la contextualización (relación de la obra artística con su contexto histórico, social, político y religioso). Por lo demás, en el examen los epígrafes señalan que el alumno «clasifique y comente la imagen»
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COMENTARIO DE UNA OBRA DE ARTE: EL GRAN TECHO DE LA CUEVA DE ALTAMIRA.
1) IDENTIFICACIÓN
- Título de la obra: El Gran Techo de la Cueva de la Pintura.
- Autor: desconocido.
- Cronología: c. 15.000 – 12.000 a. C.
- Período histórico: Paleolítico Superior.
- Estilo: Pintura rupestre prehistórica.
- Escuela: Franco-cantábrica.
- Localización: Cueva de Altamira, Santillana del Mar, Cantabria, España.
2) ANÁLISIS
La imagen nos muestra una pintura rupestre. El soporte es la propia roca de la cueva. Los colores son pigmentos minerales aplicados con los dedos y con rudimentarios pinceles.
Se trata de una representación en la que predomina la línea sobre el color, con una paleta reducida al rojo, el ocre y el negro. Se aplica con distinta intensidad en el cuerpo del animal, indicando así de forma sumaria el volumen. Las protuberancias de la pared ayudan a dar esa impresión de corporeidad. No existe indicación de perspectiva o de paisaje y las figuras parecen flotar libremente en el espacio, Tal vez el solapamiento de distinta figuras puede ser interpretado como un deseo de mostrar la distancia, pero esta tesis no puede asegurarse.
Este conjunto pictórico es conocido como «el Gran Techo de la Cueva de Altamira» o bien «El Techo de los Polícromos» y se encuentra en la Gran Sala de la Cueva de Altamira. Esta cueva tiene una longitud de 270 metros desde la entrada hasta su extremo final. Se distinguen tres zonas:
a)La sala inmediata a la entrada. Se cree que sirvió de vivienda para el hombre prehistórico.
b)La sala de las pinturas polícromas, que las comunidades del Paleolítico convirtieron en santuario.
c)El resto de las salas y corredores de la cueva.
Hay que recordar que existen grabados y pinturas en todos los sectores señalados pero el mejor exponente es la bóveda natural de esa extraordinaria sala de 18 metros de largo por 9 metros de ancho. En la bóveda se llegan a contar 16 bisontes en muy diversas posturas (de pie, agachados, sin cabeza; saltando, en movimiento o quietos, con la cabeza vuelta, etc.) Otros animales (caballos, jabalíes) acompañan a los bisontes, siendo digna de destacar por su tamaño una soberbia cierva de 2,25 metros.
Para poder realizar los trabajos de la Gran Sala, y por supuesto los del interior, la luz natural era insuficiente por lo que el autor o autores tuvieron que utilizar luz artificial, probablemente lámparas alimentadas por tuétano.
La existencia de figuras que se superponen hizo pensar que la decoración de la cueva se realizó en varias etapas y por artistas de distintas tribus. Por tanto, los autores de estas imágenes rectificaban u ocultaban las realizaciones de los anteriores ocupantes. No obstante, se ha comprobado que el solapamiento es una forma de composición de la pintura prehistórica, pues se ha demostrado que las figuras encubiertas y las encubridoras son obra de los mismos pintores.
Según la comparación con otras pinturas, y mediante la ayuda del carbono 14, las pinturas de Altamira pertenecen al período Magdaleniense III y su datación puede fijarse entre los 15.000 y 12.000 a.C.
Cómo en el resto del arte paleolítico, el significado de estas creaciones artísticas sigue sin aclarar, bien que se han propuestos diversas teorías. Las más conocidas son las siguientes:
La teoría de la magia simpática y la fecundidad supone la existencia de motivaciones de tipo mágico encaminadas a propiciar la caza y a asegurar la fertilidad de la especie representada, en paralelo con las creencias de los pueblos actuales considerados como «primitivos».
Otra hipótesis, la estructuralista, señala que arte paleolítico tiene una organización interna pensada en función de un simbolismo metafísico y por ello las cuevas son santuarios que recogen un sistema religioso, basado en un complejo dispositivo iconográfico, en el que la simbología de elementos sexuales opuestos organizaba el mundo ideológico y las creencias del hombre prehistórico.
Una tercera teoría, la de la neuropsicología y el chamanismo, sugiere que las pinturas y grabados representan aquellas visiones que se alcanzan en estados de vigilia o sueños reales. Según esta teoría esos estados alterados se pueden alcanzar con drogas y técnicas usadas por los chamanes (el llamado «éxtasis chamánico»). Esta tesis recurre de nuevo al paralelismo etnográfico.
Respecto a la historia del yacimiento, la conservación de las pinturas y grabados se debe a un derrumbamiento que selló la entrada hace uno 13.000 años. Permanecieron ocultas, hasta su descubrimiento casual en 1868, bien que hubo que esperar a 1879 para que el erudito santanderino Marcelino de Sanz y Sautuola las explorara en profundidad y descubriera sus pinturas. En 1880 Sautuola publicó un folleto titulado: Breves apuntes sobre algunos objetos prehistóricos de la provincia de Santander, en el que sostenía el carácter prehistórico de dichas pinturas.
La comunidad científica acogió el descubrimiento con desconfianza. Esa desconfianza se convertirá en escepticismo. Después, en hostilidad. Ante este muro de rechazo de poco le sirvieron a Sautuola los escasos apoyos que recibió. Su defensor principal fue Juan Vilanova y Piera, uno de los primeros prehistoriadores de nuestro país.
El escepticismo se volvió reconocimiento y defensa cuando empezaron a aparecer, entre 1883 y 1901, otras pinturas rupestres en La Mouthe, Les Combarelles o Font de Gaume. Con todo, la desconfianza no se tornó en aceptación total por la comunidad científica cuando, ante el peso de las evidencias, Émile Cartailhac en 1902 publicó el famoso artículo Mea culpa d’un sceptique y visitaba ese mismo año la cueva.
En 1917 se abrió la cueva al público en general. A partir de ese momento se irían incrementando las visitas, pero durante los años de las décadas de 1960 y 1970, las numerosas personas que accedieron a la cueva hicieron peligrar su microclima y la conservación de las pinturas. Entre 1977 y 1982 y entre 2002 y 2014 la cueva ha permanecido cerrada al público, y en la actualidad el acceso resulta muy restringido.
3) CONTEXTUALIZACIÓN
En Europa se encuentran dos manifestaciones o escuelas de pintura rupestre prehistórica: la franco-cantábrica y la levantina. Se trata de estilos muy distintos entre sí, desarrollados en épocas y territorios distintos y sin ninguna conexión entre ambos.
Los principales testimonios de la pintura de las cuevas franco-cantábricas se encuentran en la cornisa cantábrica y en el suroeste de Francia. Estas pinturas se realizaron en las cuevas, casi siempre en el interior y en muchas ocasiones en lugares de difícil acceso.
Estas pinturas se datan en la última fase del Paleolítico, (35.000 a.C. y el 8.500 a. C.), denominada Paleolítico Superior. En esta etapa, el Homo sapiens, se impuso sobre el hombre de Neanderthal y el resto de especies de homínidos que aún perduraban.
La humanidad prehistórica vivía de una economía depredadora sustentada en la caza, la pesca y la recolección. Se organizaba en tribus y carecía de toda diferenciación social. Estos grupos llevan una existencia errante siguiendo las migraciones de los animales, maduración de los frutos y otros ciclos de ritmo estacional. Los enterramientos revelan la creencia en un mundo de ultratumba.
Posiblemente mantuvieran una concepción animista del mundo (creencia en que todos los seres y objetos de la naturaleza poseen alma) como ocurre en los pueblos primitivos actuales.
El artista debió ser un cazador más, con buenas dotes de observación y especialmente dotado para la pintura, o tal vez el arte entraba dentro de las atribuciones de chamán, el hechicero de la tribu. En cualquier caso estas manifestaciones debieron ser muy importantes para estas sociedades, pues se realizaron en condiciones muy difíciles y empleando recursos de los que no se encontraban muy sobrados.
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COMENTARIO DE UNA OBRA DE ARTE: BISONTE DE LA CUEVA DE ALTAMIRA
1) IDENTIFICACIÓN
- Título de la obra: Bisonte de la cueva de Altamira.
- Autor: desconocido.
- Cronología: c. 15.000 – 12.000 a. C.
- Período histórico: Paleolítico Superior.
- Estilo: Pintura rupestre prehistórica.
- Escuela: Franco-cantábrica.
- Localización: Cueva de Altamira, Santillana del Mar, Cantabria, España.
2) ANÁLISIS
La imagen nos muestra una pintura rupestre. El soporte es la propia roca de la cueva. Los colores son pigmentos minerales aplicados con los dedos y con rudimentarios pinceles.
Se trata de una representación en la que predomina la línea sobre el color, con una paleta reducida al rojo, el ocre y el negro. Se aplica con distinta intensidad en el cuerpo del animal, indicando así de forma sumaria el volumen. Las protuberancias de la pared ayudan a dar esa impresión de corporeidad. La figura se presenta de perfil absoluto y totalmente inmóvil.
No existe indicación de perspectiva o de paisaje. El bisonte parece flotar libremente en el espacio.
Se trata del llamado bisonte de pie, el Bisonte de Altamira por antonomasia, del conjunto de dieciséis figuras de este animal que se encuentran pintadas en el techo de la Gran Sala de esta cueva.
En la imagen que comentamos se puede constatar el avanzado momento de realización de las figuras de Altamira. En efecto, en las etapas más primitivas el animal es pintado con un contorno cerrado y con una sola pata por par, mientras que en la etapa en la que fue realizada la figura (el Magdaleniense) ya aparecen dibujadas las cuatro patas.
La interpretación de estas pinturas resulta todavía incierta. Las interpretaciones más conocidas son las siguientes:
-La de magia simpática: la representación de un animal propiciaba su fecundidad o el éxito en su captura.
-La de la dualidad de sexos: algunos investigadores buscan pautas en la disposición de los animales y creen encontrar un simbolismo binario en el que los équidos y los bóvidos, conformarían, respectivamente, lo masculino y lo femenino.
3) CONTEXTUALIZACIÓN
En Europa se encuentran dos manifestaciones o escuelas de pintura rupestre prehistórica: la franco-cantábrica y la levantina. Se trata de estilos muy distintos entre sí, desarrollados en épocas y territorios distintos y sin ninguna conexión entre ambos.
Los principales testimonios de la pintura de las cuevas franco-cantábricas se encuentran en la cornisa cantábrica y en el suroeste de Francia. Estas pinturas se realizaron en las cuevas, casi siempre en el interior y en muchas ocasiones en lugares de difícil acceso.
Estas pinturas se datan en la última fase del Paleolítico, entre el año 35.000 a.C. y el 8.500 a. C., denominada Paleolítico Superior. En esta etapa, el Homo sapiens, se impuso sobre el hombre de Neanderthal y el resto de especies de homínidos que aún perduraban.
La humanidad prehistórica vivía de una economía depredadora sustentada en la caza, la pesca y la recolección. Se organizaba en tribus y carecía de toda diferenciación social. Estos grupos llevan una existencia errante siguiendo las migraciones de los animales, maduración de los frutos y otros ciclos de ritmo estacional. Los enterramientos revelan la creencia en un mundo de ultratumba. Posiblemente mantuvieran una concepción animista del mundo (creencia en que todos los seres y objetos de la naturaleza poseen alma) como ocurre en los pueblos primitivos actuales.
El artista debió ser un cazador más, con buenas dotes de observación y especialmente dotado para la pintura, o tal vez el arte entraba dentro de las atribuciones de chamán, el hechicero de la tribu. En cualquier caso estas manifestaciones debieron ser muy importantes para estas sociedades, pues se realizaron en condiciones muy difíciles y empleando recursos de los que no se encontraban muy sobrados.
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COMENTARIO DE UNA OBRA DE ARTE:
CACERÍA DE CIERVOS EN EL BARRANCO DE LA VALLTORTA
1) IDENTIFICACIÓN
- Título de la obra: Cacería de ciervos en el Barranco de La Valltorta.
- Autor: Desconocido.
- Cronología: 9.000 – 6.000 a.C.
- Período histórico: Mesolítico.
- Estilo: Pintura rupestre prehistórica.
- Escuela: Pintura Levantina.
- Localización: Cueva de los Caballos, Barranco de la Valltorta, Tirig, Castellón (España).
2) ANÁLISIS
La imagen nos muestra una pintura rupestre. El soporte es la propia roca de la cueva. Los colores son pigmentos minerales aplicados con plumas o rudimentarios pinceles. Se trata de una representación en la que no se puede afirmar el predominio de la línea o del color, puesto que las figuras son monocromas. La tonalidad escogida es un rojo conocido como bermellón o almagre. Al aplicarse los colores de forma plana, no se indica el volumen y faltan también indicaciones de perspectiva o paisaje, bien que existe un sentido de la composición, con cierto carácter narrativo. Igualmente el artista se preocupó por mostrar el movimiento de las figuras.
Los cazadores aparecen ejecutados de una forma esquemática y desproporcionada, pero dotados de cierta expresividad, y sobre todo, de sentido del movimiento, como queda dicho. En comparación, los animales aparecen en posiciones más estáticas, bien que dotadas de un mayor naturalismo que las figuras humanas.
Respecto a la interpretación de estas pinturas se cree que tendrían un sentido mágico o religioso, y en cierta manera, conmemorativo. Las escenas serían una especie de exvotos, esto es una ofrenda o recordatorio de un favor de los dioses o de un hecho relevante para la tribu.
3) CONTEXTUALIZACIÓN
En Europa se encuentran dos manifestaciones o escuelas de pintura rupestre prehistórica: la franco-cantábrica y la levantina. Se trata de estilos muy distintos entre sí, desarrollados en épocas y territorios distintos y sin ninguna conexión entre ambos.
La denominación de arte levantino hace referencia al territorio por el que se extiende, ya que la mayoría de los yacimientos se concentran en el este de la Península Ibérica. Se desarrolló en el período denominado Mesolítico, que marca la transición entre el Paleolítico y el Neolítico. Su cronología se establece entre el 9.000 y el 6.000 a C, aunque la datación de estas pinturas es un asunto muy controvertido. De hecho, algunos investigadores creen que este arte se produjo ya en el Neolítico, o al que menos se prolongó hasta esta etapa.
Las pinturas levantinas se realizan en abrigos, oquedades naturales de escasa profundidad, emplazadas en barrancos y áreas rocosas.
En el Mesolítico, los grupos humanos comienzan un proceso de sedentarización estacional basado en la recolección de frutos, vegetales y moluscos marinos, la caza se reduce a las aves y pequeños mamíferos (caza menor).
Lo poco que se sabe sobre su organización social lo conocemos gracias a las pinturas. En ella se representa una sociedad con cierto nivel de organización, en la que se distinguen guerreros, jefes, sacerdotes y sacerdotisas. Aunque los varones ocupan el papel principal, se comprueba que las mujeres desempeñan un puesto relevante en la estructura de estas comunidades.
Se considera que la religión de estas comunidades se centraba en la adoración de las fuerzas de la naturaleza, sobre todos las que garantizan la fecundidad. Estas creencias justificarían la importancia dada a la ejecución de rituales, como la danza, o la propia realización de estas pinturas.
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COMENTARIO DE UNA OBRA DE ARTE: CONJUNTO MEGALÍTICO DE STONEHENGE.
1) IDENTIFICACIÓN
- Título de la obra: Conjunto Megalítico de Stonehenge.
- Autores: desconocidos.
- Cronología: c. 3.000 – 1.600 a. C.
- Período histórico: Entre el Neolítico y la Edad del Bronce.
- Estilo: Arquitectura Megalítica..
- Escuela: Franco-cantábrica.
- Localización: Llanura de Salisbury, cerca de Amesbury, condado de Wiltshire, Inglaterra.
2) ANÁLISIS
Stonehenge es el monumento más representativo de la arquitectura megalítica. Como en el resto del arte prehistórico, no existió una voluntad de dejar constancia de sus autores o responsables de la construcción.
Stonehenge está compuesto por varios recintos de forma circular formados por enormes monolitos sin desbastar. Existe un círculo de menhires (pieza pétrea hincada verticalmente en el suelo) y otros dos de trilitos (estructura una piedra en horizontal a manera de dintel y dos en vertical, conocidos como ortostatos, como postes. En uno de estos anillos, el interior, los trilitos se dispusieron aislados, mientras que en el exterior se alzaron de forma continua, de tal forma que cada ortostato soportara dos dinteles. No se empleó argamasa, ni ningún otro material de agarre. Para ensamblar las piedras se recurrió a técnicas propias de la ebanistería. Así en la cara superior de los ortostastos se dispuso un saliente que encaja con un agujero del dintel, de forma idéntica a las junturas de mortaja y espiga.
Entre las cuestiones que Stonehenge plantea, la primera es su clasificación. Para algunos arqueólogos es un crómlech, esto es un monumento formado por piedras clavadas en el suelo y que adoptan una forma circular o elíptica, cercando un terreno, pudiendo formar uno o varios recintos. Pero el resto de crómlechs conservados están compuestos por menhires. Otros especialistas prefieren clasificarlo como henge, término que designa un recinto circular u ovalada realizada mediante zanjas y terraplenes. De nuevo, esta terminología no acaba de ajustarse a Stonehenge, pues, efectivamente, el monumento presenta fosos y bancales, pero a diferencia del resto de henges, existe una estructura arquitectónica en su interior.
Se puede considerar, por tanto, que Stonehenge es un monumento único que combina varias de las tipologías de la arquitectura megalítica. Igualmente, hay que reservarle un puesto aparte dentro del acervo de las obras de la arquitectura prehistórico por el colosalismo de su escala y por la complejidad de su estructura.
En la construcción de Stonehenge se emplearon dos tipos de piedra distintos: bloques de arenisca, denominados «sarsen» y monolitos de diabasa, conocidas como «bluestones» («piedras azules»), procedentes de canteras distintas. Estos afloramientos rocosos se encuentran a considerable distancia de Stonehenge.
Las herramientas que debieron emplear en la cantera debieron ser, con toda probabilidad de piedra, pues la metalurgia del cobre y del bronce se hallaba en sus comienzos y se destinaba, además para las armas y objetos de gran valor. Se supone que la mayor parte de la labra de los bloques se realizó en la cantera, realizándose algunos retoques en el momento de colocar las piedras.
El transporte es la fase que plantea más problemas para los historiadores. Desechada la navegación fluvial, se supone que recurrieron a mover las rocas con cuerdas, rodillos, toscos raíles y rampas de tierra cuando había que salvar desniveles. Como fuerza de tracción se debieron utilizar bueyes.
Otro de los aspectos más debatido de Stonehenge es su finalidad. Actualmente existe cierto consenso en considerarlo como un santuario que combinaría un culto a los antepasados (se han hallado enterramientos de 240 personas distintas) con la veneración de alguna deidad o deidades de carácter estacional o solar. El culto a esta divinidad (o divinidades) explicaría el empleo del monumento como calendario para calcular equinoccios, solsticios y eclipses. La existencia de una avenida, las alineaciones astronómicas y la magnitud del monumento señalan, a no dudar, que la obra que analizamos se convertiría en centro de peregrinación multitudinaria en algún momento o época del año.
De todas formas, debe tenerse en cuenta que en el milenio y medio en el que se extendió su construcción, debieron producirse cambios en el planteamiento de la edificación y transformaciones en la naturaleza del culto que se tributaba. Parece lógico que distintos pueblos o confederaciones de tribus se sucedieran, de forma pacífica o mediante la guerra, en la dirección de las obras. Como, además, parte de los bloques han desaparecido al ser reaprovechados en épocas posteriores, queda por aclarar si el monumento pudo completarse o quedó inconcluso.
3) CONTEXTUALIZACIÓN
En la Europa Occidental y a mediados del quinto milenio antes de Cristo, se inicia la arquitectura llamada megalítica (término que procede de las palabras griegas mega (μεγας), grande y lithos (λιθος). Su aparición coincide con el ocaso del Neolítico y la difusión de la metalurgia.
La magnitud de estas obras implica una religión desarrollada y una estructura social compleja, ya que exige trabajo coordinado y una autoridad que regule la vida colectiva. Se supone que las sociedades que lo construyen fueron más o menos igualitarias; esto es, que aunque contasen con jefes y sacerdotes, no presentaban la férrea estratificación social de la mayor parte de las civilizaciones de la Antigüedad. Se impuso una actividad económica que contaba ya con la especialización del trabajo; la producción, acumulación y comercio de excedentes y el establecimiento de rutas de intercambio de bienes, algunas de ellas de larga distancia.
A las civilizaciones de esta etapa que presentan rasgos propios de la historia (dinastías, guerras...) pero que aún no cuentan con la escritura y la vida urbana son consideradas como protohistóricas, esto es, emplazadas en una fase de transición entre la prehistoria y el tiempo considerado como histórico.
Aunque podemos encontrar construcciones realizadas con grandes bloques de piedra por todo el mundo, en sentido estricto se considera megalitismo al fenómeno cultural focalizado en la Europa atlántica, iniciado en los finales del Neolítico, como queda dicho, y que perdura hasta la llegada de la Edad del Hierro (en torno al 1200 – 1000 a.C.).
El Megalitismo guarda vínculos con la arquitectura ciclópea de las Baleares, Córcega, Cerdeña, Malta y el Egeo, pero estas construcciones mediterráneas deben ser estudiadas en una dinámica cultural diferente.
Su dispersión geográfica y su amplísimo desarrollo temporal señalan que estas obras fueron erigidas por pueblos diversos que mantendrían contactos comerciales entre sí, sin que se pueda hablar de una raza, civilización o espiritualidad que unifique este fenómeno. Hoy en día se interpreta el megalitismo como un fenómeno plural, poligenista, que surgió en diferentes sitios a la vez (o en distintas épocas) sin que necesariamente tuviera que existir entre ellos una relación directa.
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La pintura que hemos escogido como emblema es Stonehenge de John Constable. Se trata de una acuarela pintada en 1835. A no dudar se trata de una vista tomada del natural. Las medidas de esta pintura son 38,7cm x 59,7 cm.
Esta acuarela fue expuesta en la Exposición de Verano de la Royal Academy of Arts de 1836. En 1888 ingresó en las colecciones de The Victoria and Albert Museum, National Museum of Art and Design (Londres, Gran Londres, Inglaterra, Reino Unido), cuando esta institución se denominaba South Kensington Museum. Entró como donación, con otras muchas obras del pintor, como donación de la hija del pintor, Isabel Constable, bien que ésta hizo constar que era un regalo suyo y de sus hermanos Maria Louisa Constable y Lionel Bicknell Constable.
La imagen procede de la Wikipedia:
commons.wikimedia.org/wiki/File:John_Constable_Stonehenge...
Los datos y la historia de la pintura proceden del catálogo virtual del museo:
collections.vam.ac.uk/item/O74470/stonehenge-watercolour-...
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La imagen del Gran Techo de la Cueva de Altamira procede de la página siguiente:
www.cantabriajoven.com/cuevas/altamira.html
La imagen del Bisonte de Altamira procede de la Wikipedia:
es.wikipedia.org/wiki/Cueva_de_Altamira#mediaviewer/File:...
La imagen de la cacería de ciervos de la Cueva de los Caballos del Barranco de la Valltorta es un escaneo del manual de Historia del Arte de Jesús Palomero Páramo.
La fotografía de Stonehenge presenta la siguiente procedencia:
www.nbcnews.com/science/science-news/source-stonehenge-bl...
El puente de Alejandro III está considerado como el más bonito de París por muchos de los que lo conocen, y yo recomiendo sin dudarlo una parada en este espectacular espacio sobre el Sena que no nos costará encontrar.
El puente de Alejandro III une la gran explanada de Los Inválidos con el complejo monumental formado por dicho puente y el Grand y el Petit Palais. Si bien no todos estarán de acuerdo en que es el puente más bonito, se trata del más largo de París.
La primera piedra de la construcción del puente fue puesta en 1896 por el Zar Nicolás II de Rusia, donde antes había un puente metálico colgante. El puente actual fue inaugurado en 1900, y pasó a ser declarado monumento histórico en 1975. La belleza del puente lo merece, y en él destacan las 4 columnas de 17 metros de altura coronadas por esculturas doradas y las distintas estatuas que lo decoran.
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Las columnas se sitúan tanto en la orilla norte como en la sur, y tienen en lo alto estatuas de Pegasos de bronce dorado y en sus pies tiene cada una dos estatuas, en total cuatro, que representan a “La Francia de Carlomagno”, “La Francia Contemporánea”, “La Francia de Luis XIV” y “La Francia Renacentista”. También hay cuatro estatuas de leones.
Las guirnaldas de conchas y de flora marina suspendidas bajo la cornisa permiten equilibrar el conjunto. Como muestra de la alianza franco-rusa el puente cuenta con unas estatuas que representan “Las Ninfas del Sena”, que representan a Francia, y “Las Ninfas de Néva”, a las de Rusia. Treinta y dos farolas de bronce situadas en las barandillas iluminan el puente. Las cuatros farolas de los extremos del puente están más ornamentadas.
En definitiva, la imagen de este hermoso puente sobre el Sena es imprescindible. También si lo recorremos desde abajo, en un paseo en barco, obtendremos unas imágenes estupendas del Puente de Alejandro III, el más bonito de París.
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This would be the 3 and possibly final installment of the trilogy…..If you are interested in reading the storyline complete you may find it enlightening to visit Acts 1 and 2 (respectively) before proceeding any further.
Please consider leaving a comment behind that you have (read) the acts. It would be deeply appreciated.
Act 3(?)
After the Harvest
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The inspector arrives in his rather jaunty sports auto. He emerges with his Detective Sargent, approaching a waiting constable.
The constable’s partner, Archie, is inside with the police matron.
What do we have Constable? The inspector asks quizzically.
Apparently we have a husband and wife teem who own and drive a private rental trolley, that then decides to waylay and rob the entire wedding party they were hired to ferry about.
Way out here, in the middle of nowhere, Constable?
Appears they were going to the Brides summer home to be photographed. The trolley turned down the path to this old deserted manor where they were told there was engine trouble.
And they were robbed, by the driver and his wife you say Constable?
Them, and two others waiting.
4 robbers then,
Who called it in Constable?
Received an anonymous tip
And just what were they robbed of, Constable? The inspector asked, almost wearily.
Stripped of everything down to their bloody knickers, the lot of them. Then handcuffed and left.
Language Mate, the inspector chided his constable, looking at his Sargent, taking this all down?
Detective Sargent nods
Now, he said turning back to the Constable, Just why do you suppose they stripped them of their clothes.
The gowns were worth L3000 pounds each, real emeralds, the brides was worth double that, with real diamonds
So they were robbed for their expensive clothes, then eh Sargent, the inspector leered.
No Sir that was not all the lot were after.
The Bride was wearing diamond jewelry worth L100,000 pounds easy, the rest of the girls were wearing matching emeralds sets that the bride paid L32,000 pounds each.
Each, The inspector arched an eyebrow.
Each of the Bridesmaids, inspector, answered the ridden constable.
That’s a great amount of information constable. Just how did you acquire it.
The bride sir, she won’t stop squawking on about it. answered the Constable
Careful how you talk about your betters, constable, the inspector winked at him.
I’m sure the young lady in question has every right to squawk.
So let me get this straight constable, a bridal party was Shanghaied and robbed of their possessions by their trolley driver, his wife and two other associates. Then someone cordially calls the station to let us in on the joke?
Right sir, no joke though
Then why did they leave their trolley here, for evidence against them?
Asked the Inspector, before turning to his Detective Sargent.
Sergeant. send a man down to the drivers abode, the information should be acquired from the registration from the plates they so handily left.
The Constable cleared his throat, actually my partner Archie already called it in Sir.
The inspector raised an eyebrow, Glad to see someone is on the ball.
The police radio crackles, the constable goes to answer it.
He comes back, standing smartly at attention.
Just received a call, they found the husband and wife tied up in their basement.
Apparently two men posing as a postal worker and driver held them up.
The ones who robbed the bride and her party? Constable?
No sir, apparently the two who brought them here were imposters.
The real uns were held them up at gunpoint, made to strip to their underthings and tied up.
Then Two others, man and woman, took the Trolly to the Manor to “pick up” the Bride and her Bridesmaids.
Has a statement been taken? Yes sir, but there is not much.
Thieves were disguised as postal workers. House was ransacked, safe looted, wife jewel case cleaned out, the usual.
After burgling their manor, the occupants were stripped to their skivvies, trussed up and locked in their basement cannery.
Then a call came in on their telephone, the thieves answered it. After they hung up, the husband heard their phone used to call us, and heard the two thieves leave..
Was anything said by the thieves?
They only overheard the one thing, something one of the postage men said.
Thief posing as one, right constable, don’t want to give anyone a bad rep
Yes sir,
it appears that when the thief - wearing the postman’s costume- answered the phone, he repeated a phrase.
And what would that phrase have been, constable?
Mustard Seed,
Mustard seed? Eh.
Sergeant, the inspector turned to his detective sergeant. That begs the question, why Mustard seed?
The Detective Sergeant mulled it over for a minute. Then offered:
Seed, could be seed money, mustards grow from a small seed into something quite large. This robbery was seed money for something bigger, possibly, sir?
Not bad Sargent, will make an inspector of you yet.
The inspector turns back to the constable, who has had just about enough of his superiors questions.
He is relieved to now hear what the inspector has to say.
Constable, stand pat here while my sergeant and I have a chat with our victims inside,
The inspector turned to his Detective Sergeant :
Let’s get this lot sorted out, and then will we’ll head over and see about the driver and his wife…
The two made their way up towards the decaying deserted manor house.
The Constable, watching them disappear inside, mutters under his breath.
That is an awfully big haul just for seed money. I would be happy with what that lot will get for what they stole. I bet the old man is off target on this one. Thieves probably will be out of the country with the loot and have it pawned in the states by the time he gets done with his questions.
The constable was closer to the truth than he realized…..
Originally the gang planning the heist had meant to carry out the caper then head off to parts unknown with the loot and lay low. During planning the stages of the heist, one of their members infiltrated the group to garner information. Remarks were interestingly overheard by chatting bridesmaids about a lavish affair being staged a fortnight away (only one week after the rehearsal dinner).
From the “seed” planted by that helpful bit of overheard gossip, grew the new job the group was now going to carry out very shortly .
Mustard seed become its code name.
End of Act 3
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In addendum
Now we break away from the crime scene to visit an occurrence that took place some two hours prior to the phone call that alerted the police to the unfortunate incident related above.
The scene: Inside a C. Hoare & Co branch, in a posh end of London..
Two ladies, both, opulently dressed in satins and jewels, their thick fur coats have been carefully hung by a smartly dressed lady porter, nearby, had been seated and served. The pair are now alone in a richly furnished private room of the bank. Wine at hand, they are merrily going through a collection of jewelry glistening from an open safe deposit strongbox brought up from the depths of the banks’ vault.
The fashionable, long haired daughter is half-heartedly trying on one of several jewel encrusted Tiaras…… Her stylish, bobbed haired mother is admiring the sparkle of a diamond waterfall style necklace; the pricy jewels’ matching mates, (earrings and bracelets and brooch) are laid out next to her.
The daughter suddenly lest out a squeal of delight as she spy’s a small sparkling ruby and emerald encrusted diamond cocktail ring , which she grabs and slips on her pinky. She admires the raw, rainbow like fireworks as she moves it under the lights.
Mum, can I? it will go ever so nicely with the gown I’m wearing to Polly’s Soiree.
Hey, that was my Great Aunts , her Mother yelps grasping at the ring. Almost looking like Defoe’s Sunday dressed Moll Flanders snatching at the colourful trinket worn by a young miss, awed by the passing parade of royals.
Unlike that distracted young miss, however, the daughter was able to hold the ring high from the reach of Her mother’s fingertips, giggling as she did so.
Now Millicent, her mother lectured, You know we don’t approve of young Lady Pollyanna’s fancy boy, Raul. He would probably manage a way to slip the ring from off your finger.
Oh, MaMa, , answered Millicent, I’ll be ever so careful, and please don’t you harp on poor Raul. He really is quite a dear, and the pearls were simply lost, nothing more. Let me wear the ring, and I’ll wear whatever jewelry you pick out for me the weekend, Sagely bargained Millicent.
Promise? Her mother asks, relenting in to her daughter’s wishes. It’s just that we don’t you making publicity over getting robbed just before your occasion.
Mum, Millicent says soothingly, nothing will happen to me before my Debs Ball, or occasion as you will call it. She bent over and kissed her mother on the forehead, before going back to her admiration of the pretty ring.
But innocently enough, pretty Millicent has no idea of the prophetic canniness her naively made promise to her mother would soon foretell.
To be continued….
To be continued….
Please see:
Album entitled “Tallie”
For the main story of what the mustard seed turned out to grow into…..
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The narration above is from a play with its roots Derived from a story based on fact.
Do to the rather extensive connections of the Families involved: an official report was never released to the public.
The case was finally Closed without being resolved to the victims,
Apparently the job was perfectly planned and executed by professionals , probably with inside information from never discovered sources.
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MAFRA (Portugal): Considerado o maior e mais sumptuoso monumento português, a basílica tem uma espantosa colecção de estatuária italiana.
portugal-imagens.blogspot.com/
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Se lee en 7 minutos
Diversidad funcional es el eufemismo usado por quienes considera negativas palabras como discapacidad o minusvalía. Abogan por su implantación en el lenguaje común.
La gente con diversidad funcional posee diferentes capacidades que otras personas y tiene necesidades especiales para realizar las actividades cotidianas.
¿Qué es la diversidad funcional?
La CIF –Clasificación Internacional del Funcionamiento de la Discapacidad y de la Salud– es un organismo perteneciente a la Organización Mundial de la Salud y define discapacidad como la interacción entre las personas que padecen alguna enfermedad y su entorno. Según la Dra. Margaret Chan, directora de la OMS, cada persona atraviesa por discapacidades temporales o permanentes en alguna etapa de su vida. Es labor de todos el romper los obstáculos que dificultan la integración de los discapacitados en la sociedad.
Según el Primer Informe Mundial Sobre Discapacidad de la OMS, la quinta parte de la humanidad sufre dificultades funcionales en su día a día. El informe de la OMS alerta sobre la carencia de respuestas adecuadas a las necesidades de estas personas, que las sitúan en un plano de inferioridad en cuanto a oportunidades vitales. Estas circunstancias pasan desde la estigmatización, hasta la falta de infraestructura sanitaria, educativa o de transportes adaptadas a estos millones de personas.
Diversidad funcional en niños en el mundo
Se estima que el 80% de los niños con diversidad funcional viven en países subdesarrollados o en vías de desarrollo. Suelen ser víctimas de discriminación y sus necesidades básicas no quedan cubiertas. La Convención sobre los Derechos del Niño de 1989 es el primer tratado internacional que aborda la discriminación de los niños con discapacidad.
El artículo 2 dicta lo siguente: “Los Estados reconocen que el niño mental o físicamente impedido deberá disfrutar de una vida plena y decente en condiciones que garanticen su dignidad, le permitan llegar a valerse por sí mismo y faciliten su participación activa en la comunidad” -Artículo 23 CDN-.
Existen numerosas causas en todos los ámbitos que pueden provocar discapacidad infantil: herencia genética, enfermedad, falta de higiene, heridas físicas y secuelas mentales de la guerra o pobreza, entre otras.
La capacidad diferente puede acarrear la marginación social del niño y dificultar el acceso a la educación. En determinados lugares se asocia la discapacidad con supersticiones negativas, como si la causara una maldición o castigo ancestral.
Los niños sufren aislamiento que les condena al analfabetismo y la mendicidad. Estos actos suelen darse en países en vías de desarrollo. Los niños apenas tienen posibilidad de salir de un estado de pobreza extrema y se arriesgan a sufrir violencia física o emocional. En ciertos países, la minusvalía supone para el niño una condena al infanticidio por la carga que podría representar para su familia. Pueden coincidir varios factores -como en ciertos lugares donde son asesinados los niños con albinismo; sin que la diferente pigmentación represente en sí una minusvalía grave-.
En general, se dan casos de discriminación por discapacidad en todos los ámbitos. Multitud de lugares o servicios públicos resultan inaccesibles para quienes sufren cierto grado de minusvalía. Los impedimentos pueden ser físicos, como la falta de accesos adaptados en edificios públicos; institucionales, descuido de los gobiernos con las necesidades de esta comunidad; o mentales, como puede ser la intolerancia de ciertas personas. Esta discriminación alcanza a los países desarrollados y dificulta la integración social de los niños y su posterior desempeño vital como adultos independientes.
Derechos del Niño con diversidad funcional
Según la Convención sobre los Derechos del Niño, los menores con discapacidad gozan de iguales derechos que los demás niños:
Derecho a un tratamiento médico adecuado. La CDN protege su derecho a obtener una asistencia especializada y a recibir ayudas públicas en función de las necesidades de su familia.
Derecho a la educación. La mayoría de los niños con capacidades diferentes carecen de alfabetización adecuada. La CDN estima que sólo un 2% llega a escolarizarse.
Derecho al ocio. Los niños con diversidad funcional siguen siendo niños. Como parte de su maduración necesitan jugar, practicar deporte o realizar actividades artísticas.
Derecho a la opinión. El artículo 12 de la CDN consagra que a los niños con diversidad funcional les asiste el derecho a opinar sobre aquello que les afecte. Debe participar en las tomas de decisiones con independencia de los obstáculos de comunicación que puedan causar sus diferentes capacidades.
Identificar diversidad o discapacidad
El diagnóstico precoz de cualquier nivel de discapacidad infantil, facilitará al niño un tratamiento adecuado a sus necesidades y su futura integración social y laboral. Esa detección durante los primeros años de vida permiten una corrección menos traumática o dificultosa. Los padres, profesionales y el personal de apoyo, son
las personas ideales para observar comportamientos de los niños que aporten indicios de problemas físicos o mentales. Tras la sospecha, una visita lo antes posible al pediatra garantiza un diagnóstico apropiado y un tratamiento que garantiza calidad de vida. Las capacidades diferenciadas jamás implican que la persona no llegue a desempeñarse con normalidad ni a triunfar en la vida. Sólo necesita adaptación y tratamiento adecuado.
Síntomas en niños con dificultad de aprendizaje
La dificultad en la detección de discapacidades de aprendizaje radica en que resulta imposible generalizar.
Los pequeños con dificultad de aprendizaje muestran síntomas diferenciados entre sí, y reaccionará de distinta manera ante ellos.
Existen ciertos rasgos comunes que pueden ser indicios de la existencia de problemas:
Deficiencia de facultades organizativas.
Deficiencia en la capacidad de memorización.
El niño se muestra reticente si tiene que leer o escribir.
Dificultad a la hora de responder en un examen a preguntas abiertas.
Trabaja con excesiva lentitud.
Se confunde con frecuencia cuando se le dan instrucciones.
Que un pequeño muestre alguno de los antedichos síntomas, no indica con seguridad que sufra una discapacidad. Si los síntomas se vuelven recurrentes y perduran en el tiempo, es aconsejable una visita al pediatra.
El diagnóstico de discapacidad de aprendizaje no es preocupante: existe multitud de gente diagnosticada con dificultad de aprendizaje durante su infancia que aprendió a vivir con ella, se desempeño en el ámbito académico y laboral con excelencia, y triunfó en la vida.
Lo fundamental es que los niños reciban el tratamiento adecuado durante la infancia para que la discapacidad no les afecte negativamente en la adultez.
Niños con discapacidad intelectual
Cuanto mayor sea el nivel de discapacidad, más pronto se descubren los síntomas. Existen múltiples síntomas de discapacidad
intelectual, generalizando:
Los niños aprenden a caminar o sentarse más tarde que los demás.
Los pequeños se expresan con dificultad o tardan en empezar a hablar.
Les cuesta recordar cosas.
Demuestran falta de comprensión de las reglas sociales.
Carecen de visión respecto a las consecuencias de sus actos.
Son incapaces, o les cuesta mucho resolver problemas.
Síntomas en niños con discapacidad sensorial
Se repiten las pautas de detección precoz y tratamiento adecuado. También el mismo pronóstico de una vida funcional de niño y adulto.
Síntomas de problemas visuales: ojos inflamados, estrabismo, nistagmo, parpadeos continuos, fotofobia, postura extraña de la cabeza al leer, mareos, torpeza y falta de equilibrio.
Síntomas de problema auditivos: el niño dirige un oído hacia el interlocutor para escuchar; baja su rendimiento escolar, parece que no presta atención, habla más alto que cuando era más pequeño; mira a quien le habla con intensidad, como tratando de interpretar los gestos del hablante.
La entrada Diversidad funcional en niños. Qué es y cómo detectarla aparece primero en Juguetes educativos - Akros.
Another day, another E-Type, and this example is one of what many consider the better cars, being the stylish and flamboyant Series I fitted with the powerful and reliable 4.2L Straight Six engine!
One of the most revolutionary cars in all of motoring history, a car that has often been declared as the Space Shuttle in the Middle Ages! Beauty, style and performance all harnessed in one simple bodyshell. It can't be anything other than the Jaguar E-Type!
When it was launched in 1961, Britain was still very much an antiquated Victorian country, and transport was not much better. Steam Trains still had another 7 years to go and the most you could get out of the Motor Industry were flaky BMC products such as the humble Austin Cambridge and the Morris Minor. Unbeknownst to this very slow moving world of modesty, the entire picture was about to be turned on its head. In music, the Beatles rocked their way into everlasting legacy, the De Havilland Comet brought nations closer together, and Jaguar launched the E-Type, a car that set the motoring world ablaze!
Designed by Malcolm Sayer and powered by a 3.8L Straight Six engine, the Jaguar E-Type could now whisk people to 150mph, and with there being no speed limits back then, that was not too much of a stretch to imagine. You just had to look at it to see nothing but speed, everything about it was designed to go as fast as possible!
In spirit, the E-Type can trace its roots back to the race ready D-Type, also designed by Malcolm Sayer and notable for raking home victory after victory at Le Mans, being credited with being one of the most advanced sports cars of all time. A limited edition road going version, the XKSS, made the idea of a D-Type on the public highway possible, and parts developed in this often forgotten little gem helped to culminate in the final and superb E-Type.
On March 16th 1961, the E-Type was released upon the unsuspecting public at the Geneva Motor Show to an absolute roar of applause and acclaim. It made the front page of pretty much every newspaper in Europe, and orders absolutely rolled in by the thousand! The thing that made the E-Type so desirable was the fact that it was fun on a budget, a high performance 150mph capable machine for an affordable price of just £2,000, the equivalent of about £40,000 today. Now you may think that's a lot of money, but when you consider that a car of comparable beauty and performance was double that price, you'd know it was something truly special.
However, this proved to be a problem for the comparatively small company, who simply couldn't turn out the cars fast enough to supply the demand. Millions and Millions of Pounds worth of orders were being placed, with some owners even going so far as to place deposits at 10 to 15 Jaguar dealers hoping that one of them could give them a car! The biggest problem was trying to supply differing markets, especially if you were British because in order to appease the desperate American buyers, cars would be built in LHD for 6 month periods at a time, which meant if you were someone wishing to buy a car here in the UK, you'd be stuck for the best part of a year!
But it was obvious why, these cars were unrealistically fast! Tap the pedal and you'd be at 60mph in 7.1 seconds, press it further and you'd be over 100, and if you pressed it further, the bonnet would rise and with blood gushing from your eyes and every fibre of your body telling you to stop, you'd be hitting 150mph! That doesn't sound like much today considering the Aston Martins and Ferrari's we're so used to, but in 1961 this was absolutely unheard of.
Not that your E-Type would ever make 150mph because Jaguar had been a tad naughty. As it turns out the initial test cars that had been leant to the Press had been tuned to reach that golden 150, but the rest of the flock would barely go that fast. This was further compounded by a troublesome gearbox, hopeless brakes, cramped interior and uncomfortable seats. Jaguar's con had only been done to bless their car with the initial fame that would sell the production models, but in 1965 Jaguar chose to redress the issue by fitting the car with a much larger and much better 4.2L Straight Six engine.
But once the novelty had worn off the E-Type was starting to become maligned. Much like owning a topping Rolls Royce, seeing one being driven in the street opened the wounds of jealousy that continued to divide the social classes, and if you were very lucky you'd only get away with a disapproving look or a nasty name, if you weren't expect a brick, a can of paint or a rock to be hurtled in your direction! At the same time because so many cars had been built, the Second Hand market became saturated which meant that people could pick up early ones for a song, which removed the exclusivity that these vehicles had once commanded. Again, much like a Rolls Royce these owners only saw them as ways to get women to take off their clothes for you, and thus didn't exactly give them the love that such cars required.
However, this was before we got to the biggest problem of them all, America.
Actually I take it back, America can't be blamed for everything, in fact the stringent safety legislation and rules on car manufacturing can be credited to the increased safety of modern motor vehicles, the people to be blamed though are in fact the car manufacturers themselves for not being able to incorporate the compulsory safety features whilst still keeping the car stylish.
But still, throughout the 1960's the death of James Dean had resulted in a gradual increase in safety legislation on US Highways, and in order to have a market there, cars had to conform. The height of the headlights, the bumpers, the smoke emissions, the recess of the switches, all of these things were scrutinised and had to be taken into account by car builders. The E-Type became a shameful victim as its looks were compromised with changes to the lights, and body profile. To be honest the Series II was not that bad a car, still retaining much of its charm, especially when you compare it to 1971's Series III which was formulated by British Leyland. With the cabin looking like it had sunk, the lights being stretched and contorted, and sporting a massive 5.3L V12 engine. By this point many of the cars former buyers saw the E-Type as damaged beyond repair and thus sales began to tumble. British Leyland however had been planning to replace the car since the late 1960's, and after much deliberation its replacement, the Jaguar XJS, was launched in 1975, bringing an end to the increasingly hard to sell E-Type. Although very well performing, in terms of looks, the XJS was considered by many classic Jag fans to be absolute heresy, but would go on to have a much longer life that the E-Type, being built until 1996.
However, even before the last E-Type left the production line the originals were already being hailed as classical heroes. In total well over 70,000 of these cars had been sold, and a large number of them remain on the roads. During the late 70's and 80's the car continued to be a major pin-up, often ending up rather oddly, and to my mind a bit shamefully, in erotic films and porn movies (I sure hope they washed thoroughly afterwards). But when you look at the E-Type you can understand why, it is a seriously sexy looking car!
So iconic and so stylish were these cars that over the years many different replica models have also been made. Throughout the 1990's the company Eagle GB built the Eagle E-Type, brand new cars built to exactly the same specifications as the original Series I versions, whilst in 2011 the Eagle Speedster was produced, revising the bodyshape but attempting to maintain the charm of the original, and in 2014 several remaining chassis from the original production run that had been kept in storage are intended to be built into fully functioning cars.
The E-Type may have died a long time ago, but its reputation isn't letting up! :D
Un estudiante universitario salió un día a dar un paseo con uno de sus profesores, a quien los alumnos consideraban un amigo debido a su bondad para quienes seguían sus instrucciones.
Mientras caminaban, vieron en el camino un par de botas viejas y supusieron que pertenecían a un anciano que trabajaba en el campo de al lado y que estaba a punto de terminar sus labores diarias.
El alumno dijo al profesor:
- Gastémosle una broma; escondamos las botas y ocultémonos detrás de esos arbustos para ver su cara cuando no los encuentre.
- Mi querido amigo -le dijo el profesor-, nunca tenemos que divertirnos a expensas de los pobres. Tú eres rico y puedes darle una alegría a este hombre.
Coloca una moneda en cada zapato y luego nos ocultaremos para ver cómo reacciona cuando las encuentre.
Eso hizo y ambos se ocultaron entre los arbustos cercanos.
El hombre pobre, terminó sus tareas, y cruzó el terreno en busca de sus botas y su abrigo.
Se puso su abrigo y luego deslizó el pie en la bota, pero al sentir algo adentro, se agachó para ver qué era y encontró la moneda. Pasmado, se preguntó qué podía haber pasado. Miró la moneda, le dio vuelta y la volvió a mirar. A continuación, miró a su alrededor, hacia todos lados, pero no se veía a nadie.
La guardó en el bolsillo y se puso la otra bota; su sorpresa fue doble al encontrar la otra moneda.
Sus sentimientos lo sobrecogieron; cayó de rodillas y levantó la vista al cielo pronunciando un ferviente agradecimiento en voz alta, hablando de su esposa enferma y sin ayuda y de sus hijos que no tenían pan y que debido a una mano desconocida, tendrían para cenar.
El estudiante quedó profundamente afectado y se le llenaron los ojos de lágrimas.
- Ahora- dijo el profesor- ¿no estás más complacido que si le hubieras gastado una broma?
El joven respondió:
- Usted me ha enseñado una lección que jamás olvidaré. Ahora entiendo algo que antes no entendía: es mejor dar que recibir.
Some Camera Porn
Canon AE-1 + Canon FD 50mm f1.4 S.S.C.
Some weeks ago walking through the Jewish Quarter in Budapest with my loyal traveling companions I've seen in front of me Soos Photo Shop... and I could not resist.
I bought this beautiful Canon (a little oil in the aperture of the lens, but let's see how it works) and, of course, another Pentacon Six!