Beautiful woman walking down the street in Paris.

With advances in bomber technology, the US Army Air Corps in 1937 began to wonder if its current fighters were inadequate to defend the nation from attack. The USAAC, on the advice of Lieutenant Benjamin Kelsey, issued Proposal X-608/609, calling for an interceptor equipped with tricycle landing gear and the Allison V-1710 inline engine, heavy cannon armament, and capable of 360 mph and a ceiling of above 20,000 feet, which it had to reach within six minutes. The design could either be twin-engined (X-608) or single-engined (X-609). The latter resulted in the Bell P-39 Airacobra—the former became the Lockheed P-38 Lightning.

 

The proposal was a tough one, and after several discarded designs, Lockheed designer Clarence “Kelly” Johnson settled on an unusual planform: two engines extending back to twin tails, joined by the wings and tailplane, with the pilot and armament concentrated in a central “gondola” fuselage. The reason for the tail “booms” was that the aircraft needed superchargers, and the only place to put them was behind the engines. The design itself posed a number of problems, namely engine torque: twin-engined propeller aircraft tend to pull heavily in the direction of the torque. Johnson solved this by having the propellers counter-rotate away from each other, canceling the torque between them. Putting all the guns along a central axis in front of the pilot also made shooting more accurate and easier to figure out; various armament options were tried before Lockheed settled on four machine guns and a single 20mm cannon. Flush rivets and stainless steel construction gave the aircraft a smooth finish and better speed. The first XP-38 flew in January 1939. To prove the fighter’s usefulness to a skeptical USAAC, the XP-38 was flown cross-country from Lockheed’s plant at Burbank, California, to New York City. It crashed due to engine icing just short of New York, but it made the trip in just over seven hours at a sustained speed of 399 mph, a new record.

 

Impressed, the USAAC ordered 13 YP-38 pre-production aircraft, but these were delayed by Lockheed already being at maximum production, with the result that the first YP-38 did not reach the now-US Army Air Force until June 1941. It had already been ordered by the Royal Air Force, but now a new problem came up: the P-38 was too hot an aircraft. In dives, it had been found that the P-38 would quickly enter compressibility and keep accelerating until it hit the ground, due to the air over the wings becoming supersonic while the aircraft remained subsonic. Frantic efforts by Lockheed to end the problem failed, and despite the introduction of dive brakes on later aircraft, the P-38 was never cured of this problem. The British only held to their order of 143 aircraft after legal action by Lockheed—making matters worse was that RAF aircraft were delivered without counter-rotating propellers or superchargers, making them difficult to control and at a severe disadvantage above 15,000 feet. Lack of adequate cockpit heating meant that the pilot risked hypothermia during the cold European winters. The RAF had named the aircraft “Lightning” for its performance, but loathed the fighter and were all too happy to return them to Lockheed. The P-38, which had finally entered production as the P-38D Lightning, had acquired a bad reputation that it would never wholly shed.

 

Despite its misgivings, the USAAF continued the Lightning in production, because whatever the aircraft’s other problems, it could not be matched in speed or range. Deployed to Iceland and the Aleutian Islands, P-38s scored the first American kill of the European theater on 14 August 1942; it had already scored its first kills, over the Aleutians, a week before. Deployed to North Africa to cover the Torch landings and operations in Tunisia, the heavy armament, speed, range, and surprising ease of flying (the P-38 used a wheel rather than a stick), the Lightning earned the nicknamed Gabelschwanzteufel (Fork-Tailed Devil) from its German opponents at first. Unfortunately, the Germans soon discovered the P-38’s weakness—it still was a poor performer above 15,000 feet, it had a very slow roll rate, and lethal blind spots. It was liked by its pilots, who pointed out that it was the only long-range escort then available, and the only one that could lose an engine and stay in the air, but its poor reputation persisted. Even after further combat proved its worth and improvements by Lockheed resulted in the P-38J, the 8th Air Force began relegating its P-38s to ground attack duties (which, surprisingly, it was good at) in favor of the P-51. It remained in Europe until war’s end, operating as attack aircraft and F-5 reconnaissance aircraft; a few were further modified with a bombardier position in a clear nose as pathfinders, the so-called “Droopsnoot.” Despite its reputation, European Lightnings produced a number of aces, including Robin Olds; French author and aviation pioneer Antoine de Saint-Exupery was killed during a P-38 reconnaissance mission in 1944.

 

In the Pacific, however, the P-38 excelled. The USAAF lacked any sort of long-range fighter, and the P-38 allowed safer operations over water and distance. This led to it being chosen to shoot down Admiral Isoroku Yamamoto in 1943, as it was the only fighter that could make the trip from Guadalcanal to Bougainville. General George Kenney, commanding the 15th Air Force, asked for all the P-38s Lockheed could supply. While it was no dogfighter, especially with the nimble Japanese fighters, it could snap turn with an A6M Zero for the first few seconds, it was better in the vertical than Japanese aircraft, and its heavy armament would obliterate any enemy that got in front of it. Whereas P-38 pilots in Europe froze, the lack of air conditioning in the Pacific meant that P-38 pilots there flew in only shorts, tennis shoes, and flight helmet. The P-38’s lack of high altitude performance was not a problem in the Pacific, where most air combat took place at low level. Over 100 men would become aces in the Lightning, including Richard Bong, Thomas McGuire, and Charles McDonald; with 1800 confirmed victories, the P-38 was the most successful USAAF fighter in the Pacific.

 

After the end of World War II, jet fighters spelled the end of the P-38. Though it would persist in Italian Air Force service until 1956, and was used by Nationalist China and some Central American nations (a CIA-flown P-38M was instrumental in a 1954 coup), nearly all had been scrapped by the mid-1950s. Of 10,037 Lightnings produced, today only 24 aircraft survive, with half flyable.

 

This P-38L is 44-53087, which was deployed to the Pacific and briefly saw combat. It was converted to a P-38M nightfighter, but the war ended before it could see any night action. Returned to the United States, it was sold as surplus. In 1951, 44-53087 was sold to a Canadian aerial survey firm, and the original nose was replaced with a bubble nose fitted with cameras. It would pass through no less than 14 owners in three countries before it was acquired by aviation enthusiast Peter Kahn, who restored it with an original nose back to P-38L standard. Kahn in turn sold it to aerial stunt coordinator Wilson "Connie" Edwards, who donated 44-53087 to the EAA AirVenture Museum in 1981.

 

After its long odyssey, today 44-53087 sits at rest at Oshkosh, though in theory it is still flyable. It is displayed as 44-532236, Richard Bong's famous "Marge," named for Bong's fiancee (and later wife), Marge Vattendahl. Most of Bong's 40 kills--which made him America's top ace of World War II and any war--were scored in 44-532236. The fate of the real "Marge" is unknown, but several aircraft have been painted in Bong's colors, including this one. Like all of the EAA's collection, it is in pristine condition. Bong was assigned to the 49th Fighter Group, based at Tacloban in the Philippines for the last year of the war.

This is a secondhand copy of the edition of the Blue Guide we used on our honeymoon in 1989. I’m not going to read it cover to cover, but since I located a number of our photos from then as being at Ballybeg Priory I thought this might trigger other connections.

Edited with Adobe Lightroom CC 2k15

Wakkanai City, Hokkaido

 

Wakkanai is currently the northernmost tip of Japan.

However, until the end of World War II, the island further north of Hokkaido, south from latitude 50° N of Karafuto (now Sakhalin, Russia), was also a territory of Japan. A ferry was in service between Wakkanai and Karafuto Odomari Port (now Korsakov).

We can see the shadow of Sakhalin from Cape Soya, the northernmost tip of Japan.

 

This long corridor was built for the passengers of the ferry at the time to walk unaffected by the sea breeze.

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

 

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

 

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

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

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

 

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

 

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

 

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

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

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

 

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

 

NATURE OF TRADITIONAL DEPICTIONS

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

 

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

 

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

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

 

BIOGRAPHY

CONCEPTION AND BIRTH

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

 

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

 

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

 

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

 

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

 

EARLY LIFE AND MARRIAGE

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

 

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

 

RENUNCIATION AND ASCETIC LIFE

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

 

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

 

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

 

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

 

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

 

AWAKENING

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

 

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

 

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

 

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

 

FORMATION OF THE SANGHA

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

 

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

 

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

 

TRAVELS AND TEACHING

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

 

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

 

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

 

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

 

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

 

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

 

The Buddha is said to have replied:

 

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

 

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

 

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

 

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

 

MAHAPARINIRVANA

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

BUDDHA AND VEDAS

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

 

RELICS

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

 

PHYSICAL CHARACTERISTICS

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

 

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

 

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

 

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

 

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

 

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

 

NINE VIRTUES

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

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

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

- Sugato – Well-gone or Well-spoken.

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

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

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

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

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

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

 

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

 

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

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

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

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

 

CORE TEACHINGS

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

  

LATER DEVELOPMENTS

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

 

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

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

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

 

OTHER RELIGIONS

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

 

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

 

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

 

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

 

WIKIPEDIA

First time really playing with my Alpa 12 TC in the .5 to 1 sec range and i am very pleased. it takes a lot of patience and timing but the quality is beyond anything i have ever seen. this is a single RAW shot from a Phase One P45+ but the star of the show is the Rodenstock 23mm Alpagon. sharpest wide angle lens ive ever used. stunning

 

Alpa 12 TC | Rodenstock 23mm Alpagon | P45+

November 19th 1988

Mirfield

Class 37 37518 (TE) passes the site of Mirfield mpd heading east with a tanker train.

 

This engine was originally D6776 and became 37076 in 1973. I saw the engine numerous times in this area before its withdrawal from BR. It was a lucky engine and survived into preservation (I saw it at Wansford on the Nene Valley Railway in early 2010) and is currently at the East Lancashire Railway (2011)

Ref 17-04

Tasmanian Archive and Heritage Office: NS2495-1-33

 

From the George Billing Collection. George Billing (1911-2000) was born in Sheffield in 1911. He retired from the Police Department as an Inspector in the Uniform Branch. He was made a life member of the Order of Australia in 1989, founded the Post Office Museum, had an interest in photography and was president of the Australian Photographic Society in 1970. He appeared on several Television shows including "Childrens Time." Many of the series in this Agency are glass plates and photographs collected by Inspector Billing rather than photographs he took himself.

 

Images from the TAHO collection that are part of The Commons have ‘no known copyright restrictions’, which means TAHO is unaware of any current copyright restrictions on these works. This can be because the term of copyright for these works may have expired or that the copyright was held and waived by TAHO. The material may be freely used provided TAHO is acknowledged; however TAHO does not endorse any inappropriate or derogatory use.

So as all of you can see I am in serious need of some new parts to continue TWD figures.If any of you guys have some of these parts I would really appreciate if you left a comment so we can work out a deal.

 

Also my Season 4 Martinez will be posted this Coming Tuesday ! Thanks guys :)

April 2nd, 2015

Webster Hall, NYC

I missed Fly Day Friday last week and just realized it. I guess I have to start counting again.

Current record is 142 weeks.

Current driver for Cymru Coaches

YT15 AWJ Sat on a 6hr layover with me at Taunton rail station visiting on a private hire trip.

Everyone minus old Rory :3

my current desktop, wall paper (downloaded from the DC comics website) and various shite on there. As you can see, I do line my icons up in an anally retentive fashion. Res is 1440x 900. Equally strange.

Currently on loan to Midland Red (Kettering)

Video: youtu.be/wq_BlLRkcGw

Honolulu, Hawaii

current too low causing slip

View On Black

 

I appreciate every comment on my photos, especially when it is in your own words and not only a copy&paste comment code, but please do not add invites or awards with gaudy images bigger than thumbnail-size or any animated gifs - thank you!

 

See where this picture was taken. [?]

 

Meine Bilder bei darckr / View my pictures on darckr

Against The Current performing on the Gravity World Tour

 

World Cafe Live

Philadelphia, PA

November 19th, 2015

 

Shot for Rumored Nights Press

 

***DO NOT USE WITHOUT PERMISSION***

Both of them are from my uni. If anyone else plays or is interested in playing lemme know. Server is Jiwan on NA, in channel 2 (usually).

Aerial view showing a footbridge, looks to be the bridge over the Current River near Trowbridge Falls.

 

One of a set of slides taken for the Thunder Bay Park System Master Plan project, developed in 1972, prepared by Brauer & Associates.

 

Accession 2012-11 #021

 

For more information about Thunder Bay's history, visit www.thunderbay.ca/archives

This illustration explore how the current pharmaceutical industry creates profits out of making people dependant to their products

I have been through the village many times, but not found the church ope, but after driving by recently, I saw the west porch door open, so found a place to park nearby.

 

The church stands on high ground over the village's famous ford, and beside what was once the high road, but is still busy.

 

The porch is underneath the tower on the west end of the church, and upon entering the building is filled with light. The pews have been replaced by modern seating, an there is a fairly new alter, but the apse is clean and light.

 

A couple were visiting from up north, and were delighted to have met another visitor, especially one who has visited close to 350 Kentish churches.

 

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Sitting on high ground above the famous ford, this is a light and well cared for church. Saxon in origin, but with a character now of the thirteenth century, it is currently (2005) being reordered to make it more adaptable. Already the north aisle is not part of the church but proposals to remove pews and change the layout will result in an even more flexible space. The finest part of the church is the south transept - with its very tall lancet windows and modern altar.

 

www.kentchurches.info/church.asp?p=Eynsford

 

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EYNSFORD.

SOUTHWARD from Farningham lies Eynsford, sometimes written Aynsford, so named from a noted ford here over the river Darent.

 

THIS PARISH extends about four miles from east to west, and about three miles from north to south; on the north side it reaches almost up to the village of Farningham, near to which stood the antient mansion of Sibell's; and towards the west, over the hills, by Wested-farm and the obscure and little known hamlet of Crockenhill, both within its bounds, among a quantity of woodlands. The soil is in general chalky, except towards the west, where there is some strong heavy land. The village of Eynsford, through the eastern part of which the high road leads from Dartford through Farningham, and hence towards Sevenoke, is situated near the south-west bounds of the parish, in the valley on the banks of the Darent; over it there is a bridge here, repaired at the public charge of the county. At the north end of the village, near the river, are the remains of Eynsford castle, (fn. 1) and at the south end of it the church; beyond which this parish extends southward, on the chalk hills, a mile and an half; where, near the boundaries of it, is Afton lodge.

 

THIS PLACE was given to Christ church, in. Canterbury, in the time of archbishop Dunstan, who came to the see in 950, by a certain rich man, named Ælphege; after whose death one Leossune, who had married the widow of Eadric, Elphege's nephew, retained this land as his own, notwithstanding this devise of it. Upon which the trial of it was appointed at Ærhede, before Uulsi, the priest seir-man, or judge of the county, in presence of archbishop Dunstan, the parties themselves, the bishops of London and Rochester, and a multitude of lay people; and there, in the presence of the whole assembly, the archbishop taking the crossin his hand, made his oath upon the book of the ecclesiastical laws to the scir-man, who then took it to the king's use, as Leossune himself refused to receive it, that the right use of these lands was to Christ church; and as a farther confirmation of it to future times, it had the ratification of a thousand of the choicest men out of Suthex, Westsex, Middlesex, and Eastsex, who took their oaths also on the cross to the truth of it after him. (fn. 2)

 

At the time of taking the general survey of Domesday, Eynesford was held of the archbishop of Canterbury, by knight's service, and accordingly it is thus entered, under the general title of Terra Militum Archiepi, in that record.

 

Ralph Fitz Unspac holds Ensford of the archbishop. It was taxed at six suling. The arable land is. In demesne there are five carucates and 29 villeins, with nine borders, having 15 carucates. There are 2 churches and nine servants, and two mills of 43 shillings, and 29 acres of meadow; wood for the pannage of 20 hogs. In the time of king Edward the Confessor it was worth 16 pound, and now it is worth 20 pounds.—Of this manor Richard de Tonebridge holds as much wood as 20 bogs may go out from, and one mill of five shillings, and one fishery in this lowy.

 

In the reign of king Henry II. a family of the name of Eynsford was in the possession of this place, one of whom. William de Eynesford, was sheriff of London in that reign. (fn. 3) They bore for their arms, A fretty ermine, which coat is carved on the roof of the cloisters, at Canterbury. William de Eynesford, whether the same as above mentioned does not appear, held the MANOR and CASTLE of Eynsford of the archbishop, at which time archbishop Becket, having given the church of Eynsford to one Laurence, William de Eynesford dispossessed him of it, for which he was excommunicated by the archbishop, which offended the king exceedingly; (fn. 4) another of the same name possessed this manor and castle in the 12th and 13th years of king John. (fn. 5) In the reign of king Edward I. this estate was become the property of the family of Criol, in the 21st year of which, as appears by the Tower records, John de Criol and Ralph de Sandwich claimed the privileges of a manor here; Nicholas de Criol, a descendant of this John, died possessed of it, anno 3 king Richard II. (fn. 6) after which it passed by sale to the Zouches, of Harringworth. William Zouche died possessed of it in the 5th year of that reign, and left three sons, Sir William le Zouche of Braunfield, Edmund. and Thomas; which last and this castle and manor, of which he was possessed at his death, anno 6 king Henry IV. (fn. 7) After which it passed into the name of Chaworth; and Elizabeth, wife of William Chaworth, was found to die possessed of it in the 17th year of king Henry VII. Soon after which, it was conveyed by sale to Sir Percival Hart, of the body of Henry VIII. His son, Sir George Hart, died anno 22 queen Elizabeth possessed of this castle and manor, with the mill, called Garsmill, holding them of the king, as of his manor of Otford, by knights service; (fn. 8) since which they have descended in the same manner that Lullingstone has, to Sir John Dixon Dyke, bart. the present possessor of them.

 

There are large ruins still remaining of Eynsford castle. The walls, which are built of squared flint, are near four feet thick, being entire for near forty feet in height. The circuit of these walls are of a very irregular form, and contain about three quarters of an acre of ground, in the middle of them is a strong keep or dungeon. It stands at a small distance eastward from the river Darent, between which and the castle, as well as for the same space about it, there is much rubbish and foundations of buildings, and there are remains of a broad moat round it, now quite dry.

 

Many lands in Eynsford are held of this manor by annual quit rents. A constable is chosen at the court leet, held for it, for the liberty of Eynsford, which extends over the parish of Eynsford, and great part of the south side of Farningham-street.

 

SOUTH-COURT is a manor here, which was antiently part of the estate of the family of Eynesford, already mentioned, and was formerly parcel of Eynsford-castle. John de St. Clere possessed this manor in the 20th year of king Edward III. at which time he paid aid for it. In the reign of king Henry VII. it was come into the name of Dinham; and John Dinham died possessed of the manor of South-court, with its appurtenances, in Eynsford, which he held of the archibshop, as of his manor of Otford, by knights service, in the 17th of king Henry VIII. (fn. 9) From Dinham it passed by sale to Sir Thomas Wyatt of Allington-castle, from which family it was sold to Hart; and Sir John Hart, son and heir of Sir Percival Hart, knight of the body to king Henry VIII. (fn. 10) died possessed of it in the 22d year of queen Elizabeth, holding it of the queen, as of her manor of Otford, by knight service.

 

Since this unity of possession, the style of these manors has been, the castle and manor of Eynsford cum Southcourt; by which title they have descended, in the same manor as Lullingstone, to Sir John Dixon Dyke, bart. the present possessor of them.

 

The MANOR of ORKESDEN, the mansion of which is now called, by corruption, Aston-LODGE, was antiently possessed by a family, who took their surname from their residence here. William de Orkesden, in the 12th and 13th years of king John's reign held half a knight's see in Eynsford, by knight's service of the archbishop. He was one of the Recognitores Magna Assise, or justices of the Great Assize. (fn. 11)

 

In the reign of king Edward III. Reginald de Cobham was become possessed of this manor; in the 14th year of which he obtained a charter of free warren in all the demesne lands within his lordship of Orkesdenne; and in the next year he obtained licence to castellate his house here. He was son of Reginald de Cobham, who was son of John de Cobham of Cobham, by his second wife, Joane, daughter of Hugh de Nevill. (fn. 12)

 

This Reginald de Cobham was a great warrior; and in the 18th year of king Edward III. was constituted admiral of the king's fleet, from the Thames mouth westward. In the 20th of king Edward III. he paid aid for one quarter of a see in Orkesden, which he held of William de Eynesford, as of his manor of Eynsford. He died of the pestilence in the 35th year of that reign possessed of this manor, leaving Regihald his son and heir, and Joane his wife, daughter of Sir Maurice de Berkeley surviving, who possessed this manor at her death, anno 43 king Edward III. (fn. 13) Her son, Reginald, was lord of Sterborough, castle, in Surry, from whence this branch of the Cobhams was henceforward called, Cobhams of Sterborough-castle. (fn. 14)

 

His grandson, Sir Thomas Cobham, left a sole daughter and heir, Anne, who carried this manor in marriage to Sir Edward Borough, who survived him, and died possessed of it in the 20th year of king Henry VIII. then holding it of the lord Zouche, as of his manor of Eynsford, by knights service. (fn. 15)

 

Thomas, their son and heir, was summoned to parliament, as lord borough, anno 21 Henry VIII. He left Thomas his son and heir, who bequeathed this manor of Orkesden to his youngest son, Sir William Borough; and he, in the beginning of queen Elizabeth's reign, passed it away by sale to Francis Sandbache, esq. who sold it to John Lennard, esq. custos brevium of the court of common-pleas, who purchased it for his second son, Samuel Lennard, who was afterwards knighted, and was of West Wickham, in this county. On his death, in 1618, he was succeeded here by his son, Sir Stephen Lennard, who was created a baronet in 1642; he sold it to Richard Duke, esq. from whom it passed to Nathaniel Tench, esq. who died in 1710, and was buried at Low Leyton, in Essex. His only surviving son, Fither Tench, was created a baronet in 1715. (fn. 16) and died possessed of Orkesden manor in 1736; soon after which it was conveyed by sale to Percival Hart. esq. of Lullingstone, whose grandson, Sir John Dixon Dyke, bart. is the present owner of it.

 

Many lands in Eynsford, Lullingstone, and Sevenoke, are held of this manor by small annual quit rents.

 

On the western side of this parish, next to St. Mary Cray, lies the HAMLET of CROCKENHILL, which, as appears by a writ, Ad quod damnum, brought against the prioress of Dartford, in the 11th year of king Edward IV. was in the possession of that prioress and convent; with whom it staid till their suppression, in the reign of king Henry VIII. when their lands and revenues were surrendered into the king's hands; all which were confirmed to him and his successors by the general words of the act of the 31st of his reign, the year after which the king granted to Percival Hart, esq. among other premises, the manor of Crekenhill, alias Crokenhill, with its appurtenances, to hold of him in capite by knights service. (fn. 17) His son, Sir George Hart, of Lullingstone, died possessed of it, being then stiled Crockenhill, alias Court-hawe, in the 22d year of queen Elizabeth, holding it by the above tenure. Since which it has descended, in the same manner as the rest of his estates in this parish, to Sir John Dixon Dyke, bart. the present possessor of it.

 

This manor pays a yearly fee-farm rent to the crown of eleven shillings and five-pence.

 

LITTLE-MOTE and PETHAM-COURT are two manors, situated at the two opposite sides of this parish; the former being at the north east corner of it, near Farningham; and the latter at the north-west corner of it, near adjoining to Crokenhill and St. Mary Cray. These manors were, for many generations, part of the possessions of the family of Sibell, who resided at a mansion, called after them Sibell's, situated in Little or Lower Mote, and bore for their arms, Argent, a tiger gules, viewing himself in a glass or mirror, azure. Their estate here was much increased in the reign of king Henry VIII. by one of them marrying the female heir of Cowdale. These Cowdales bore for their arms, Argent, a chevron gules between three cows heads caboshed sable; which coat, both impaled and quartured with Sybill, Philipott says was remaining in the mansion here, both in painted glass and carved work, in his time. (fn. 18)

 

One of this family, John Sibell, died in the 17th year of queen Elizabeth, possessed of these estates, and also of the demesne lands of the manor of Hiltes bury; all which were held of the manor of Eynsford. He left an only daughter and heir, Elizabeth, and Jane his wife surviving, who held these estates for her life, and afterwards married Francis Hart, esq.

 

Elizabeth Sibell, the daughter, in the 24th year of queen Elizabeth, married Robert Bosevile, esq. afterwards knighted, the younger brother of Henry Bosevile of Bradborne, and son of Ralph Bosevile, of that place, clerk of the court of wards; and he, on her mother's death, became, in her right, possessed of Sibell's, with the manors of Littlemote and Petham. His descendant, Sir Thomas Bosevile, was of Littlemote, and had been a colonel in the king's army, and knighted by king Charles I. at Durham, in May 1642. He died the next year, and was buried in St. Mary's church, Oxford. (fn. 19) By Sarah, his wife, who afterwards married Col. Richard Crimes, he had a son, Thomas, who possessed these manors and Sibell's on his father's death. He married Elizabeth, only daughter of Sir Francis Wyat, of Boxleyabbey, and died in 1660, leaving an only daughter and heir, Margaretta, who carried the manor of Petham-court in marriage to Sir Robert Marsham, bart. of Bushey-hall, in Hertfordshire; and his great grand son, the Right Hon. Charles Marsham, lord Romney, is the present possessor of it.

 

But the manor of Littlemote, with Sibell's, became the property of Sir Henry Bosevile, who died in 1702, (fn. 20) without issue, and devised this manor and estate to his kinsman, Robert Bosevile, esq. of Staffordshire, whose family was originally of Ardesley, in Yorkshire, in the reign of queen Elizabeth, a younger branch of them settled in Kent, at Bradborne, in Sevenoke, and here at Eynsford; and a younger branch of these again in Staffordshire; they bore for their arms, Argent, a fess lozengy gules, in chief three bears heads erased sable.

 

His son of the same name, in the year 1755, sold it, in several parcels, to different persons, since which it has been of no consequence worth mentioning, and the old mansion of Sibell's has been pulled down some years ago, and two tenements have been erected on the scite of it.

 

Charities.

PERCIVAL HART, esq. gave by will, for the benefit of the poor, an annuity out of lands, vested in Sir John Dyke, bart. and of the annual produce of 2l.

 

AN UNKNOWN PERSON gave for the like use, a house, let by the parish to Philip Weller, and of the annual value of 4l.

 

SIR ANTHONY ROPER and . . . . . . . . HATCLIFF, esq. (as is supposed) gave for the benefit of the same, lands and houses in Greenwich, the rents to be divided, to the parish of Farningham threefifths, to Horton Kirkby one-fifth, and to this parish of Eynsford one-fifth, the annual produce being to this parish, on an average, 7l.

 

EYNSFORD is in the ECCLESIASTICAL JURISDICTION OF THE diocese of Rochester, and being a peculiar of the archbishop, it is as such in the deanry of Shoreham. The church, which is dedicated to St. Martin, is situated at the south-east end of the village.

 

It seems from the form of it to be one of our early Norman structures, and coeval with the castle. It is built in the form of a cross, with two large wings or side chancels; that on the south side belonged to the Sibell's, and afterwards to the Bosevile's, many of whom lie buried in it, several of whose gravestones and inscriptions are now so covered with fifth and rubbish that they are illegible; and the place itself, through continued neglect, is hastening to a total ruin. The north chancel is kept in good repair, and is filled with pews and a neat vestry room. In this chancel, according to Weever, was a stone, on which was engraved, in wondrous antique characters, Ici gis. la famme de la Roberg de Eckisford, perhaps it may have been so spelt for Einesford, or one of his mistakes for it, and if so, this chancel might belong to the Eynesfords, lords of this manor and castle; the stone is now hid by the wooden flooring over it. At the west end of the church is a spire steeple, underneath which is a curious circular door way of Saxon or very early Norman architecture. (fn. 21)

 

Among other monuments and inscriptions in this church, in the chancel, a gravestone, arms, a lion passant guardant, in chief three stirrups, for George Gifford, esq. obt. 1704, æt. 85; another for Thomas Gifford, esq. obt. 1705, æt. 59. In the chancel, on the south side of the church, a gravestone for lady Sarah Bosevile, wife of Col. Richard Crimes, obt. 1660; another for Tho. Bosevile, esq. of Littlemote, in Eynsford, only son of Sir Thomas Bosevile; he married Elizabeth, only daughter of Sir Francis Wiat of Boxley-abbey, by whom he left Margaretta, his sole daughter and heir; obt. 1660; another, arms, five lozenges in fess, in chief three bears heads erased, impaling two bends engrailed, and a canton, for Sir Henry Bosevile, of Littlemote, and dame Mary his wife; she died 1693, he died 1702. On the south wall, a monument with the above arms, for Mrs. Margaret Bosevile, only daughter and heir of Sir Henry Bosevile, of Littlemote, ob. 1682, æt. 26. (fn. 22)

 

William de Eynesford, lord of this parish, gave the church of Eynsford to the monks o Christ-church, in Canterbury, when he became a monk there; which was confirmed by William de Enysford, his grandson. (fn. 23) Archbishop Richard, in the reign of king Henry II. appropriated this church to the almonry of Christ church. (fn. 24) In the time of Stephen Langton, archbishop of Canterbury, there was a dispute, whether the church of Farningham was a chapel to the church of Eynsford or not ?

 

In consequence of which, the archbishop, by his decree, made with the consent of all parties in 1225, ordained, that the rector of Eynsford and his successors, should possess entirely the whole church of Eynsford, with all its tythes, as well great as small, houses, lands, gardens, and all other things belonging to it, which the rector of it was wont to have before; and that the almoner of Christ-church, and not the monks, should possess, to the use of the almonry, the chapel of Farningham, with its appurtenauces, &c. belonging to it, as is therein mentioned; and that the rector of this church of Eynsford should, on a vacancy, present to the vicarage of this church; and that further than this, neither should intermeddle, or claim a right in the above premisess. (fn. 25)

 

Thus this rectory became a fine cure, the parson of this church from that time having presented to the vicarage, the incumbent of which has had the cure of souls, in which situation the rectory still remains, being esteemed as a donative of the patronage of the archbishop of Canterbury.

 

In the 15th year of king Edward I. this church was valued at thirty marcs. (fn. 26) In 1575, Henry Withers, clerk, parson of the parish church and benefice of Eynsford, leased this rectory to Thomas Dunmoll, yeoman, at 12l. 6s. 8d. per annum. In 1633, John Gifford, D. D. rector, let the same to Thomas Gifford, his son, at forty pounds per annum rent.

 

By virtue of the commission of enquiry into the value of church livings, in 1650, issuing out of chancery, it was returned, that Eynsford was a donative, with a house, and one hundred acres of glebe, and the great tythes, worth altogether one hundred and ten pounds per annum, then in the possession of George Gifford, esq. that the vicarage had a house, but no glebe land, and was worth thirty-five pounds per annum, one master Heriot enjoying it, and preaching there. (fn. 27)

 

Francis Porter, rector in 1674, let to George Gifford, esq. of Pennis, this rectory, or parsonage of forty pounds per annum, and of twenty pounds to the vicar, Edward Tilson, which last sum is mentioned to be an augmentation made in pursuance of the king's letters recommendatory, which lease was confirmed in 1707, in pursuance of like letters of queen Anne.

 

¶George Gifford, esq. of Pennis, continued lessee till his death, in 1704, when his interest in it devolved to his son, Thomas Gifford, who died the next year, and left three daughters and coheirs, viz. Margaret, married to Thomas Petley; Mary to John Selby, and Jane to Finch Umsrey; this parsonage being let by them at one hundred and forty-five pounds per annum.

 

The interest of this lease passed by sale from them to Percival Hart, esq. of Lullingstone, whose grandson, Sir John Dixon Dyke, bart. a few years ago, suffered the lease to expire.

 

The rectory of Eynsford is valued in the king's books at 12l. 16s. 8d. and the yearly tenths at 1l. 5s. 8d. the vicarage at twelve pounds, and the tenths at 1l. 4s. (fn. 28)

 

www.british-history.ac.uk/survey-kent/vol2/pp527-539

 

Hair - *Alice Project* Nadia v2

.::WoW Skins::. Persia 2016 Tan CL

+grasp+/Leather Bracelet/R

Kunstkammer Hazel Eyes

FuLo - "Eugenie" Choker - shea.lilac

ieQED flower.string.crown.red

*OAL*/*SP* RPGear - Messenger Bracer Blk

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SEVEN - DASHA OUTFIT - Leather top and skirt

ZOILA CHARCOAL Shoulder Accessories

 

Visit this location at The Shire - A Homely Slice of Middle Earth in Second Life

Against The Current performing at Vans Warped Tour at Jones Beach in Wantagh, NY.

 

July 9, 2016

1. Toyota Prius, 2. Toyota Prius Interior, 3. www.flickr.com/photos/ahhyeah/88050396/, 4. Toyota Prius Hybrid, 5. 2005 Toyota Prius, 6. Toyota Prius Hybrid, 7. Toyota Prius Hybrid, 8. 2005 Toyota Prius, 9. Toyota Prius, 10. Toyota Prius, my dream car, 11. Toyota Prius, 12. Toyota Prius, 13. Toyota Prius, 14. 2006 Toyota Prius, 15. Toyota Prius Dash, 16. Toyota Prius車頭

  

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Was thumbing through my Disney archives when I came across this image. With all the hubub going on regarding the new 'enhanced' Haunted Mansion queue I thought this shot would make a timely Tuesday post.

 

The Haunted Mansion has always been my favorite attraction at Walt Disney World so I admit that I may be somewhat over protective when it comes to change. While I fully intent to reserve judgement on the enhanced queue until I am able to take it in with my own eyes, I am surprisingly neutral about the whole issue currently. I'm not overly crazy about the new elements, but I'm not offended by them either. I believe I am in the 'dead center' of the road at the moment.

 

I will however miss the subtleness that the old graveyard scene offered. A few scattered tombstones with whimsical eulogies, backed by some eerie sounds was more than enough to set the perfect prelude for what awaited on the other side of the mansion's door. I suppose subtle just doesn't carry near as much weight as 'interactive' these days.

 

This shot was taken with Canon's 'fantastic plastic' 50mm f/1.8 - and I give that lens 100% credit here. I liked the look of this image straight out of camera, so little went into it in post. I upped the red saturation a bit as well as added some clarity to the tombstones - but that was it. The dark line across the bottom of the frame was cause by capturing just a slight bit of the fence in my frame.

 

RIP Old Graveyard

Steadfast & subtle

you stood silent year round

only to be replaced

by a haunted playground :)

 

I kid, I kid...

      

Currently closed. I hope it will re-open sometime soon.

The train station in Helsinki a rainy spring evening at blue hour. The two statues holding the glowing orbs which are lamps are one of the two pairs at the entrance to the train station. The tower in the background is also part of the station complex. The current building opened in 1919.

 

For other photos from Finland you can look at my Finland / Suomi set.

 

You should watch this Large On Black since that brings out more details. My pictures aren't balanced for a white background and a lot of the finer details are lost in this small format.

 

This is an copyrighted image with all rights reserved and may not be reproduced, transmitted, copied or used in any way in any media(blogs included) without the written permission from the photographer.

Rare day riding the reefs of West Cornwall.

 

it has switched between the time of the photograph and now (8 hours). i'm tempted to make a table cloth for this small round table.

Left to right:

Red rulons: 14 10/10 lbn

Red p2s: 13 9/10

Red rulons: 13 9/10 gone

Nike takedowns: 14 9/10

Nike Freeks: 14 8/10 gone

New/additional pictures from an old model.

 

With retro-camouflaged Valkyries popping up in official sourcebooks (like Su-27, U.S. Navy or Royal Navy derivates) and some national identity in mind, I wondered what a German Valkyrie would look like? Well, this here is the (quite flashy) result! The idea came when I recently got hands on the brand new WAVE Ma.K. 'Snake-Eye' kit - the box art shows the fighting suit with very special decorative markings: "tulip" wedges.

 

For those interested, here's an excursion about the story behind it:

The 'black tulip' markings have a real historic heritage from WWII. They had been the personal markings of German pilot ace Erich Hartmann on his Messerschmidt Bf-109 fighter machines. The characterstic markings were painted on the motor cowl, just behind the propeller spinner, which used to be black, too.

After the war (and 352 air combat victories!), when Germany began re-building its defensive forces under the pressure of the Cold War, Erich Hartmann returned from Russian imprisonment, joined German Luftwaffe's forces again and received in 1960 command over Germany's first jet fighter squadron, the JG 71 "Richthofen", which was initially equiped with CL-13 Mk. 6, Canadian-built F-86F-40 'Sabres'.

Consequently, besides the glamorous "Richthofen" name of the squadron, JG71's F-86 would sport the 'black tulip' trademark of their commander around their air intakes and on the fins, paired with bright red or yellow contrast fields. The tulips would, with the advent of the F-104G 'Starfighter' in the mid 60ies, disappear again, though.

 

But back to the little Valkyrie: The kit is actually a bastard. I did not have a single seater left in stock, so I bashed a VF-1D two-seater with the cockpit and wings of a single-seater Gerwalk kit. This caused little problem, since these kits have almost 100% matching 'interfaces'. The Gerwalk cockpit just differs slightly in proportions and lacks a landing gear compartment. The wings have no punches/adapters for weapons underneath, and the holes for the wings' sweeping mechanism are a bit larger than on the Fighter kits.

Beyond that, the Valkyrie was - as usual - built almost right out of the box, with typical minor details added to the exterior like some antennae, plus some interior things like a pilot figure and a HUD.

 

In oder to set this Valkyrie a bit apart from the anime versions, I gave it an "L" designation (for "Luftwaffe", the only plausible suffix I could find which was not occupied yet...). A scratch-built laser spot tracker (similar to the Pave Penny system) was mounted under the Valkyrie's front as part of a domestic KWS package ("Kampfwertsteigerung", a German term and abbreviation for military vehicle upgrades). This package also includes subtle details like passive radar sensors (fins, front, legs) and flare dispensers (legs), Small things, but they add some grit and differentiate it from standard anime models. The wings were left empty, in order not to compromise the wonderful lines and keep the kit's focus on its unique livery.

 

The basic paint scheme is typical for German jets like the F-4F, F-104G or Alpha Jet in the 1960-80 era. AFAIK, it was officially called "Norm '72", but it had the inofficial nickname of "Zitronenfalter" ("Brimstone Butterfly"). It already looks retro due to the angular design, but proves highly effective at medium heights over typical German countryside or over coast line areas. Today it would be sold as "fractal", but the design's origins reach back into the pre-WWII time.

The authentic colors of the Norm '72 scheme are RAL 6014 ("Gelboliv", a dark, brownish olive drab tone; Humbrol's 108 or Revell's 46 come close), RAL 7012 ("Basaltgrau", similar to the Bristish Dark Sea Grey or FS36118) for above and RAL 7001 for the undersides ("Silbergrau", a unique light grey with a metallic hue).

 

For the small Valkyrie kit , though, I settled for different, lighter shades, because the original tones are pretty murky and they'd rather conceal the wicked camouflage pattern. The Gelboliv became the much lighter 1711 from Testors (simple Olive drab, FS34087), and for the dark Basaltgrau, Humbrol's 27 (Matt Sea Grey) was used. The obscure undersides' RAL 7001 was simulated with a 1:1 mix of Humbrol's 11 and 34 (Silver and Flat White).

 

While the choice of tones was basically O.K., the olive drab turned out to be way too light after application. The contrast with Humbrol's 27 was weak, so Humbrol 108 would be recommended for a more authentic look, even though weathering would bleach the real colors. But, heck, we are doing anime here! Therefore, I left it as it was.

When the basic camouflage was done, though, I found that something was missing to round up the Valkyrie's look, due to the low contrast of the Zitronenfalter scheme's colors from above. As a visual trick, I simply added leading edges on the wings and fins in Humbrol 94 (Matt Brown Yellow) - this plausible detail clears up the machine's outlines but does not compromise the overall visual style.

 

The red squadron markings were painted with Humbrol 174 (Signal Red), a bright and yellowish red tone which came out almost orange in the proximity to the murky camouflage. The black tulip wedges were partly taken from a HobbyBoss Sabre's JG71 decal sheet in 1:72 and partly hand-painted in black, with white decal trims. I was surprised how these small details changed the total look of the machine!

 

A light wash with black ink in order to point out the surface engravings and a final coat of matt varnish (except for the nose, which is intentionally finished in high gloss like German F-4F Phantom's with the Norm '72 outfit) finished the job.

 

The typical German bort numbers in black with white outlines came from a spare decal set. The Valkyrie's shown registration 27+85 corresponds to German Luftwaffe's nomenklatura since 1968 (the Hartmann tulips are older, though), but is fictional. By current standards, numbers from 20+01 to 49+99 are reserved for front line fighters, with serials corresponding to types in service (and not to sqaudrons). 27+85 would have been a TF-104G Starfighter trainer at its time, but phased-out numbers have been knwon to be used again, so the bort number is plausible ;)

 

Overall I find this Valkyrie interpretation better than expected. At first I was afraid that the Zitronenfalter scheme would make it look boring. It IS retro, O.K., but the flashy, historic JG71 trims add that special touch and comic-likeness that make it IMO look plausible even for the Macross universe? It is amazing what you can make from these simple kits, and once more respect and awe for Kawamori Shoji's timeless design. So inspiring! ^^

Intha weaver at work in a village on Lake Inle.

 

View On Black

 

The Intha

 

The dominant ethnicity of Lake Inle are the Intha, meaning sons of the lake. They are thought to have arrived from the Tavoy region of Southern Burma many centuries ago, and are linguistically related to the Bamar group. Today they speak an antiquated Burmese and are Buddhist.

 

The Intha live in bamboo houses built over the water on stilts and grow vegetables and fruit hydroponically on floating gardens that rise and fall with the tidesthus giving rise to the perception of 'floating villages'. The fertile water ensures an abundant harvest which get sold on 'floating markets' where goods are traded from one boat to another. The itinerary follows a five day cycle, rotating between the five larger villages on Lake Inle.

 

Most transport is by flat bottom canoes, propelled by a particular rowing style where the rower stands on one leg on the flattened stern of the canoe and wrapping the other around a long oar. The standing rowing method evolved to enable rowers to see over the tall reeds. Nevertheless the women row seated, eventhough they are equally adept at the standing style.

 

The Intha are best known for their unique fishing method, which is an extension of the rowing style, using a cone shaped bamboo framed wrapped with a fishing net, which is lowered to the bottom of the shallow Lake Inle with one hand and one foot. A bamboo stake is then driven into the net to agitate the water and drive the fish up. The net is then closed and the entire contraption is raised from the water.

 

The Intha should also be noted as weavers, producing the lotus cloth unique to the area, and worn by monks as ceremonial robes. They are best known however for creating traditional distinctive cotton cloth, the Inle Longyi. The patterns were originally Cambodian inspired, but now also drive from Thai and Indonesian influences. Silk brought in from China and Thailand are also used for more luxurious textiles, which are sold to tourists.

 

Lake Inle

 

Lake Inle is a freshwater lake of around 115square kilometers in Myanmar's Shan State located at an altitude of 880 meters. The lake is very shallow reaching no more than 2 or 3 meters depending on the season.

 

The lake is a tourist attraction for its images of the fishermen and their flat bottom canoes on mirror still water, as well as the the floating villages and markets. Time of course never stands still, and larger motor powered boats have made their way onto the lake, mainly as tourist transport, causing wakes that never existed before, while the market increasingly caters for tourist souvenirs. However given the political situation, tourism is still limited in Myanmar, but a number of very high quality lodges have sprung up along the lake shores.

 

Shan State

 

Shan State forms Myanmar's border with China, Laos and Thailand, and encompasses a quarter of Myanmar's total territory. Shan State derives its name from the local Shan people, who live largely rural lifestyles.

 

From the 1948 Myanmar independence, Chinese state and ethnic activity has increased, as have armed rebellions fueled by the emergence of war lords, who developed Shan State into a major opium growing area. Accordingly, the state is better known as the Golden Triangle or Shwe-Tri Gan and to this day, Myanmar is the world's second largest opium producer after Afghanistan, whilst the local people growing poppy continue to live below the poverty line. Heroin base is mostly produced within Myanmar and then transported by donkey across the mountainous Thailand border for conversion to heroin and transport to Bangkok and wider trafficking.

 

The heavily armed insurgence groups, including the 20,000 strong United Wa State Army (UWSA) that represent an undefined independent Wa State which would enclose Shan State, still render the zone unstable. The Wa people openly use the Yuan as currency, as opposed to the Myanmar Kyat, and in 2008 parts of Shan State were ceded autonomy.

 

Myanmar

 

Burma, or Myanmar as it has been renamed by the military dictatorship, derives its name from the Burmese word Bamar, which is pronounced 'Bama', and became 'Burma' in the colonial days. However in old Burmese it is pronounced Mranma or Myanmah, thus giving rise to Myanmar. The renaming remains the subject of debate, where the UN refers to 'Myanmar', the US, UK and France still refer to 'Burma', and yet the New York Times and The Wall Street Journal refer to 'Myanmar'. We've followed the UN and used current naming throughout this collection of photos, however with the alternatives included in the tags.

I've got more than this, they're just not on the laptop.

Next up: Jobby Roger!