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Ring sting or riding ring is a folk tradition where one, seated on horseback or from a gig, a lance by a ring trying to cross. In the Zeeland variant the ring plugs seated on a horse, and the Zeeland ring from a living tradition especially if a serious sport practiced. The participants are traditionally farmers from the region where the event is held. It is a game where the participant, seated on a horse (preferably a farm horse) galloping through the belt line drives and tries a lance which he has in hand to cross that is suspended by a ring halfway through the belt line, suspended from an iron bus. The competition ring has a diameter of 38 mm. When at the end of the day several participants an equal number of rings has stung start a next stage of the competition; the so-called camps. Here, the competition ring every time a step and who the ring fog falls off.
Ringsteken of ringrijden is een folkloristische traditie waarbij men, gezeten te paard of vanaf een sjees, een lans door een ring probeert te steken. In de Zeeuwse variant zijn de ringstekers gezeten op een Zeeuws paard en wordt het ringsteken vanuit een levende traditie vooral als een serieuze sport beoefend. De deelnemers zijn traditioneel boeren uit de streek waar het evenement gehouden wordt. Het is een spel waarbij de deelnemer, gezeten op een paard (bij voorkeur een boerenwerkpaard) in galop door de ringbaan rijdt en probeert een lans die hij in de hand heeft door een ring te steken die is opgehangen halverwege de ringbaan, hangend aan een ijzeren bus. De wedstrijdring heeft een doorsnede van 38 mm. Wanneer op het einde van de dag meerdere deelnemers een even groot aantal ringen gestoken heeft start een volgende fase van de wedstrijd; het zogenaamde kampen. Hierbij wordt de wedstrijdring telkens een stap verkleind en wie de ring mist valt af.
Thanks for your visit, faves and comments, I appreciate that very much.
021/365 Equal
Everyone is kneaded out of the same dough but not baked in the same oven. ~Yiddish Proverb
Equal Pay Day
21. März, 12 – 14 Uhr
22 % auf ALLES für Frauen im sattgrün
Satte 22 Prozent – so hoch ist der Lohnunterschied zwischen Frauen und Männern im Durchschnitt. Gründe dafür sind:
Frauen arbeiten oft in Berufen, die schlechter bezahlt werden.
Frauen sind es meistens, die für die Erziehung ihrer Kinder oder die Pflege von Angehörigen eine Berufspause einlegen.
Frauen arbeiten häufig in Teilzeit und in Minijobs. Frauen erhalten bei gleichwertiger Qualifikation und gleichwertiger Arbeit weniger Geld.
Das wollen wir ändern und mit Ihnen hierüber ins Gespräch kommen.
Am Freitag zahlen Frauen im sattgrün am Hafen von 12 bis 14 Uhr für Essen und Getränke 22% weniger. Die GRÜNEN in NRW möchten mit dieser Aktion auf die immer noch bestehende Lohnungleichheit zwischen Frauen und Männern aufmerksam machen und laden ein zum gemütlichen Mittagessen mit:
Barbara Steffens
NRW-Ministerin für Gesundheit, Emanzipation, Pflege und Alter
Sven Lehmann
Landesvorsitzender der GRÜNEN NRW
Miriam Koch
GRÜNE Oberbürgermeisterkandidatin für Düsseldorf
Terry Reintke
GRÜNE Kandidatin für das Europaparlament
I love these fantastic Hong Kong tramways. So many different schemes which frequently change so it is never getting boring to photograph them. This day was particulary good because of very few traffic on the roads.
Commenti, opinioni, critiche sempre ben accette.
Grazie per la visita, commenti e ☆!
Comments, opinions, criticisms always welcomed.
Thanks for your visit , comments and ☆!
Preparing young Queenslanders for life in the 1990s, we saw personal computers make their way into schools during the 80s with a strong focus on health, regional education and the arts by Queensland Education.
The photographic unit at the Premier’s Department, Office of State Affairs, captured a snapshot of various events, programmes and initiatives for school children throughout Queensland. This collection contains several arts, music and drama as well as students participating in computer usage.
In the early 1980s, several different computer manufacturers were vying for a foothold in the education market, Apple, Tandy, Atari, Sinclair, Amstrad, Microbee and many others. By 1985 Apple Macintosh was considered a standard system (alongside several others) for all states except Western Australia which adopted the BBC Model B and Microbee computer systems as a standard.
These photos are part are the photographic records held at Queensland State Archives, www.archivessearch.qld.gov.au/series/S189
1985
The discussion paper, Education 2000: Issues and options for the future of Education in Queensland was released.
The use of technology to enhance distance education, work in schools and educational administration was supported.
Approval was given for schools to alter the placement of the three pupil free days.
The Department of Education developed a policy on the education of gifted children.
The Special Education Resource Centres were formed as state-wide services, as part of the Division of Special Education.
Early special education officially commenced.
1986
The age of first attendance at primary school increased. Children had to turn five years by 31 January to be eligible for enrolment in Year 1.
There was an expansion of the curriculum in secondary schools and TAFE colleges evident in the further development of co-operative secondary-TAFE programs.
The Advisory Committee which reviewed submissions made in response to Education 2000 reported to the Minister.
The distance education trial began through the Mt Isa School of the Air.
A Preschool to Year 10 (P–10) Syllabus Framework was developed.
Endeavour Foundation schools transferred to Department of Education.
Policy Statement 15 Integration: Mainstreaming of Students with Special Needs introduced.
1987
Children had to turn 5 years by 31 December to be eligible for enrolment in Year 1 in the following year.
The Department of Education launched a series of documents entitled Meeting the Challenge which highlighted a corporate style of management.
The Department reshaped its central administration by strengthening the role of the Policy Committee, appointing a Chief Inspector and adopting comprehensive strategic planning processes.
In regions, initiatives were built on the commitment to decentralisation, while further devolution of responsibility occurred in the operational management of educational programs.
Two new education regions were formed (South Coast and Sunshine Coast regional offices).
The P–10 Curriculum Framework was developed and curriculum documents revised.
The Roma Middle School opened and catered for students in Years 4–10.
A post-compulsory college, the Alexandra Hills Senior College opened.
Two new centres of distance education opened at Longreach and Charters Towers.
1988
The Inspectorate was regionalised.
There was continued development of an integrated P–10 curriculum.
The senior secondary curriculum was broadened to cater for all learners.
Cooperative programs between secondary schools and TAFE colleges were conducted.
The use of computers and information technology in schools was given a high priority.
The Special Education Resource and Development Centres were formed as a consequence of the reorganisation of the Division of Special Education.
Individual education plans for students with disabilities were introduced as part of the new policy Policy Statement 16: Policy and Practice for Special Education Services.
The report National Overview of Educational Services for Isolated Severely Handicapped Children resulted from a Project of National Significance undertaken as a joint project of the Commonwealth Department of Employment Education and Training and the Department of Education Division of Special Services.
The Queensland School for the Deaf closes, as a consequence of decentralisation of services to students with hearing impairments during the 1980's. Programs for students with vision impairment were also decentralised during this period.
1989
A new Education Act 1989 was enacted.
The Department of Education's first strategic plan was adopted.
Decisions about school budgets were devolved to the school level.
There was an amalgamation of correspondence schools which became the School of Distance Education — Brisbane Centre P–12.
The first high school built to a new design opened at Bribie Island.
New prototype buildings for preschool, primary and special education units were assessed.
1989–1990
A comprehensive internal review of the Department of Education commenced through the consultation process, Education Have Your Say.
Professor Nancy Viviani reviewed Tertiary Entrance and produced the report, A Review of Tertiary Entrance in Queensland.
The Offices of Higher Education and Non-State Schooling were established.
The Department developed The Corporate Vision for Senior Schooling in Queensland to accommodate the diverse needs of students in Years 11 and 12.
The first entire primary school based on the new building model opened to students.
1990–1991
The report, Focus on Schools was released. A major restructure of the Department of Education followed.
The Public Sector Management Commission (PSMC) reviewed the Department of Education including its role, operations, responsibilities and management.
Greater responsibilities were devolved to 11 regions for resource, financial administration and human resource management.
A new English Language Arts Syllabus was introduced.
Priority was given to expanding languages other than English (LOTE).
The Viviani Report recommended the establishment of the Tertiary Entrance Procedures Authority (TEPA).
Consultants were engaged to assist in the development of an Equal Employment Opportunity (EEO) management plan.
The Equity Directorate (Workforce and Studies) was established. A social justice strategy was developed.
The PSMC developed guidelines for recruitment and selection based on merit and equity principles.
The inspectorate ended.
The report Focus on Schools recommended that a strategy for managing the integration policy in Queensland schools be developed as a matter of urgency, and that a state-wide support centre for students with low incidence disabilities be established. A restructure of the Department of Education followed.
Occupational therapists and physiotherapists were employed by the Department of Education to work in schools with students with disabilities. (These services were transferred from the Department of Families).
Policy Statement — Management of Support Teaching: Learning Difficulties (P–7) was introduced.
education.qld.gov.au/about-us/history/chronology-of-educa...
Equal Sweetener Sucralose , Diabetes 9/2014 by Mike Mozart of TheToyChannel and JeepersMedia on YouTube.
020
CHAPTER XV.
REPORT OF THE ALIENISTS.
The report of the sanity commission follows:
To the Honorable A. C. Backus, Judge of the Municipal Court of Milwaukee County:
Pursuant to your appointment of the undersigned on the 12th day of November, 1912, as a Commission to examine John Schrank with reference to his present mental condition, we respectfully submit our report.
This report consists of:
First: The examination of John Schrank with reference to his personal and family history, his present physical state, and his present mental state.
Second: Inquiry by means of data furnished by the New York Police Department, the Magistrate of Erding, Bavaria, reports furnished by the Milwaukee Police Department and other officials brought in contact with him, and certain documents furnished by the defendant himself, and others found in his possession, some of which are herewith submitted as exhibits, duly numbered.
Third: Summary and conclusions arrived at.
PERSONAL AND FAMILY HISTORY.
Age 36. Single. Born in Erding, Bavaria, March 5, 1876. Father born in Bavaria, and mother born in Bavaria. Occupation, bar tender and saloonkeeper. No regular occupation in the last one and one-half years. Education, common schools in Bavaria from the seventh to the twelfth year; three or four years in night school in New York, in English.
In early life a Roman Catholic; not a practical Catholic for the past 15 years.
His father died at the age of 38 of consumption; was a moderate drinker; the mother living at the age of 56 or 57. One brother and one sister living, in good health. One brother and one sister died in infancy.
A sister of mother insane, suffered from delusions of persecution; died of softening of the brain, so-called, in 1904, in Gabersee Asylum, Bavaria. Certified by Magistrate of Erding, Bavaria.
Patient states he was never seriously sick. Knows of no serious accident or injury. Never suffered from headaches.
Lived with grandparents from three to nine years of age; worked in a vegetable garden during that time, and then returned to parents.
HABITS.
Denies excesses; no use of tobacco until two years ago, never more than five or six cigars a day, average two or three cigars. Has generally taken about five pint bottles of beer in twenty-four hours, of late years. For two years, in 1902-1903, drank no intoxicants at all. He states he drank to slight excess at most half a dozen times a year. Never used drugs of any kind. Denies all venereal diseases, and presents no physical evidence of them. His usual habit was to retire before 10 o'clock at night.
PRESENT PHYSICAL STATE.
Height 5 feet 4½ inches in stocking feet. Weight, 160 pounds, with clothing. Is right-handed. Head presents no scars or injuries or evidence of injuries or irregularities of cranial bones; normal in shape, except measurements over left parietal bone from ear to median line at vertex is 1.25 centimeters larger than the right. Cephalic index 80. Cranial capacity normal. External ears normal in shape. Holds head slightly tilted to left. Shape of hard palate, mouth and teeth normal. Maxillary bones normal except lower jaw slightly prognathic. Blonde hair. Eyes, bluish gray. Complexion fair. Tongue, slight yellowish coating, edges clean. Appetite and general nutrition good. Stomach, digestion, bowels normal. Sleep good. State of heart and arteries normal. Blood pressure 125 to 130 systolic; 115 to 120 diastolic. Pulse 82-86. Temperature Nov. 12, 1912, P.M., 99.4. Nov. 14, normal. No scars on genitals. Urine practically a normal specimen.
NEUROLOGICAL.
The Eyes—Light, accommodation and sympathetic reflex present, but somewhat slow. Slight inequality of pupils, right distinctly larger than left. Color sense normal. No contraction of visual field. Slight horizontal nystagmus in both eyes on extreme outward rotation of the eyeballs. (Pupils equal and normal Nov. 20th, 1912.)
After above symptoms ascertained, 1.40 grain euphthalmine inserted, and examination of eye grounds showed no optic atrophy. The right eye ground (retina) was slightly higher in color than the left.
Hearing very acute, both sides.
Sense of taste and smell normal.
Tactile, pain, temperature and weight sense normal.
Deep Reflexes—Knee, reflex, right, irregularly present, regular on reinforcement; knee, left, absent; brought out by reinforcement irregularly.
Myotatic irritability of forearm, right markedly heightened; left slightly heightened.
No ankle-clonus.
Superficial Reflexes—Abdominal reflex present. Epigastric reflex absent. Cremasteric reflex, active both sides. No Oppenheim reflex. No Babinski reflex. Plantar reflex: right markedly heightened; left heightened.
Musculature—Arm and leg showed slightly diminished power on right side. The left side stronger, though subject right-handed.
Dynamometer, right 90, 90 (two tests); and left 100, 100 (two tests).
No Romberg symptom, and no inco-ordination of upper and lower extremities.
Gait and station normal.
Slight tremor of fingers, noticeable under mental excitement. At times slight tremor of lips.
EXAMINATION OF PRESENT MENTAL STATE.
Tests for attention show normal conditions.
Tests for memory, general and special, show normal conditions.
Tests for association of ideas and words showed special bearing upon his delusional state.
Logical power good, except as limited by his delusions.
Judgment the same.
Has no "insight" as to his own mental condition.
Emotional tests show tone of feeling exalted.
Orientation correct as to time and place.
Delusions present, as subsequently set forth.
CHAPTER XVI.
FINDING OF THE ALIENISTS.
We find that John Schrank came to New York at the age of 12, and lived with his uncle and aunt as foster parents, who kept a saloon at 370 East Tenth street, New York City.
Before coming to this country he had 5 years of the public schools of his native village in Bavaria, and after arrival in this country his only schooling was such as he could obtain at night schools in New York during 3 or 4 years.
Up to this time no peculiarity had been observed in him, from any evidence available. We note the fact that he was most especially interested in history and government, as illustrated by political writings and by the Bible. He speaks frequently of his very great admiration for the character of George Washington.
At 15 or 16 years of age he became greatly interested in poetry. This perhaps corresponds to the period of development at which eccentricities are wont to appear.
He represents that in the saloon in which he worked he was chiefly engaged in supplying beer to residents of neighboring tenements; that there was no gambling or other immoral conduct practiced or encouraged in this business place. He went on for over 12 years as barkeeper. His uncle and aunt had during this time accumulated means for the purchase of a small tenement. At the death of the uncle and aunt in 1910 and 1911 the defendant came into possession of this property.
In the last year and a half has not been in any regular business or employment, and spent his time in long walks about New York and Brooklyn, during which he meditated upon poetical compositions, and political and historical questions, jotting down ideas upon loose slips of paper as they came to him, night or day, forming the basis of his poems. He spent his evenings in a saloon, retiring early. The average daily quantity of stimulants or beer taken by him was insufficient to produce intoxication. He also states that in 1902 and 1903, for a period of nearly 2 years, he drank no intoxicants at all.
He states that in 1901, between 1 and 2 o'clock in the morning of the day after President McKinley's death he experienced a vivid dream, in which he appeared to be in a room with many flowers and a casket, and saw a figure sit up in the casket, which he says was the form and figure of the assassinated President McKinley, who then pointed to a corner of the room, and said, "Avenge my death." He then looked where the finger pointed and saw a form clad in a Monkish garb, and recognized the form and face of this individual as the form and face of Theodore Roosevelt.
At the time this made a strong impression, but was not dwelt upon especially except in the light of later events.
Prior to the nomination of Colonel Roosevelt for the Presidency in the year 1912, he had felt great interest in the political campaign, and had read articles expressing great bitterness toward the idea of a third term, and toward Colonel Roosevelt personally in the newspapers of New York, and after the period when the nomination of Colonel Roosevelt began to be actively agitated, meditated more deeply upon these matters. He had always studied with the greatest interest the questions of free government, as illustrated by the Declaration of Independence, and Washington's Farewell Address. In this connection, the Monroe doctrine also assumed great importance in his mind, and the converse thereof, the duty of this nation to refrain from war of conquest; and out of these meditations grew what he elaborated into his declaration as to the unwritten laws, or "The Four Pillars of our Republic," namely (1) the Third Term Tradition, (2) the Monroe Doctrine, (3) that only a Protestant by creed can become president, (4) no wars of conquest. This document, hereunto annexed as Exhibit 1, fully sets forth his views on these subjects.
These "four unwritten laws" had assumed in his mind a character of sacredness. They were "sacred traditions" to be maintained at all hazards, and, as subsequently appeared, even the hazard of life.
The following are some quotations from this document:
"Tradition is an unwritten law."
"I would doubt the right of a court to have jurisdiction over a man who had defended tradition of his country against violation."
"The oldest of these traditions is the 'third term tradition,' it has never been violated and is an effective safeguard against unscrupulous ambition, but never before has been established a test case of its inviolability as a warning to coming adventurers."
"For the first time in American history we are confronted by a man to whom practically nothing is sacred, and he pretends to stand above tradition."
"Anybody who finances a Third Term Movement should be expatriated and his wealth confiscated."
"The dangers in this campaign are these, the third termer is sure that the nomination has been stolen, and that the country and the job belongs to him, therefore, if he gets honestly defeated in November he will again yell that the crooks of both parties have stolen the election and should he carry a solid West, he and the hungry office-seekers would not hesitate to take up arms to take by force what is denied him by the people, then we face a Civil War, * * * * * * and that he who wilfully invites war deserves death. We would then be compelled to wash out the sin of violating the Third Term with the blood of our sons. Yet this is not the gravest danger we are facing. We have allowed an adventurer to circumtravel the Union with military escort with the torch of revolution in his hands to burn down the very house we live in."
"Have we learned no lesson about a one man's rule experienced in France with such disastrous results as the end of the reign of Napoleon I and Napoleon III."
"Are we trying to establish here a system like our ancestors have done in Europe, which all revolutions of a thousand years could not abolish."
"Are we overthrowing our Republic, while the heroes of the French revolutions, and the martyrs of 1848 gladly gave their lives to establish Republican institutions."
"The abolition of the Third Term tradition is the abolition of the Monroe doctrine also."
"Hardly any revolution has started without pretending that their movement was progressive."
"The prudence of our forefathers has delivered to us an equally sacred unwritten law which reads that no president should embrace another creed than Protestant, if possible, a sect of the English Church. I am a Roman Catholic. I love my religion but I hate my church as long as the Roman parish is not independent from Rome, as long as Catholic priests are prevented from getting married, as long as Rome is still more engaged in politics and accumulation of money contrary to the teachings of the Lord. The Roman Catholic Church is not the religion for a president of the United States."
"The Fourth unwritten law, which is practically supplementary to the second, we find in George Washington's Farewell Address, where he advises us to live in peace with your neighbor. We have no right to start a war of conquest."
In his examination in this connection he stated as follows: "Four-fifths of the United States would take up arms to defend the Third Term tradition. Trying to get perpetual power and dictatorship would justify killing."
He also said he would be justified to the same extent, that is, by killing, a man who would seek the presidency and was a Roman Catholic; and also for a man who would start a war for conquest; and he thought also of the possibility of foreign powers to help Roosevelt possibly to annex the Panama Canal and break down the Monroe Doctrine. He said he believed the country would be facing a civil war if Roosevelt went on as he had done.
He gives as a reason for his present attack upon Roosevelt, that he did not wish to give him (Roosevelt) an opportunity to plead that no defense of the Third Term tradition had been made in 1912 should he aspire to another term in 1916. Asked as to how he reconciled his act with the commandment "Thou shalt not kill," he replied that, "religion is the fundamental law of human order, but to kill to try and do a good thing, and to avenge McKinley's murder, justifies the killing."
The proof of his position came to him in his dream and in his vision.
"Roosevelt's ambition and conduct proves to every man that he was back of McKinley's assassination in some way or other."
The defendant says that he prayed God to find a leader among men who would take this responsibility, and he expected all along someone else would do this thing, but no one did it, and as he was a single man of 36, without a family, and thought the deed was a good deed, and it made no difference to him, he was willing to sacrifice his life for that end, even if he were torn to pieces by the mob. He therefore concluded that it was his mission, and desired to make of this a test case.
Henry F. Cochems.
(Who was in the Automobile with Col. Roosevelt when the Ex-President was Shot.)
He thinks the election returns corroborate the fact that the people have been awakened to the idea of no Third Term.
In the progress of the campaign, when the progressive movement had taken shape, and Colonel Roosevelt had been nominated as the head of a third party, and on August 7th, 1912, the dream which had come to him in 1901, as above related, began to assume more importance, and special significance in his mind. He felt extreme agitation on this subject continuously. On the morning of September 15th, 1912, the anniversary of the date of his dream in 1901, having retired as usual the night before with his manuscript by his bedside, he suddenly awakened between 1 and 2 A.M., with the completion of a poem entitled "Be a Man" uppermost in his mind.
We insert the poem at this point:
1. Be a man from early to late
When you rise in the morning
Till you go to bed
Be a man.
2. Is your country in danger
And you are called to defend
Where the battle is hottest
And death be the end
Face it and be a man.
3. When you fail in business
And your honor is at stake
When you bury all your dearest
And your heart would break
Face it and be a man.
4. But when night draws near
And you hear a knock
And a voice should whisper your
Time is up; Refuse to answer
As long as you can
Then face it and be a man.
He found his ideas were taking shape, and getting up he sat writing, when he suddenly became aware of a voice speaking in a low and sad tone, "Let no murderer occupy the presidential chair for a third term. Avenge my death!" He felt a light touch upon his left shoulder, and turning, saw the face of former President McKinley. It bore a ghostlike aspect. This experience had a decisive effect in fixing in his mind the iniquity of the third term, and from this time he questioned as to his duty in the matter, and he finally regarded this vision and its connection with the exact anniversary of the dream as a command to kill Roosevelt, and as an inspiration. When asked by us whether he considered this as imagination or as inspiration and a command from God, while showing some reluctance to claim the vision as an inspiration, he finally answered decisively that he did.
When asked whether a man had a right to take a weapon and hunt down a man who had violated tradition, he submitted his written statement in reply, which is hereto annexed as Exhibit 2, some quotations from which are as follows:
"I should say where self-sacrifice begins the power of law comes to an end, and if I knew that my death during my act would have this tradition more sacred I would be sorry that my life was spared so convinced am I of my right to act as I did that if I were ever a free man again I would at once create an Order of Tradition."
"I presume you men would declare Joan d'Arc, the Maid of Orleans insane because the Holy Virgin appeared to her in a vision."
"When we read that God had appeared to Moses in the shape of a burning thorn bush, then again as a cloud, we will find many people who doubt the appearance of God to man in human or other shape."
"Why then in cases of dire national needs should not the God appear to one of us in vision."
The defendant states that at no time and under no circumstances did he communicate to anyone his intention. In fact, he kept it as an inviolable secret and took measures to throw off the scent persons who might inquire about his leaving New York. The defendant stated in this connection that he did not wish to commit the act in New York, as it would then be claimed that he had been "hired by Wall Street" and in that way the real purpose of the act would be obscured.
CHAPTER XVII.
SCHRANK DESCRIBES SHOOTING.
(BEFORE SANITY COMMISSION.)
On September 21, 1912, he left New York City, having first borrowed $350, and purchased a 38-caliber revolver, for which he paid $14. His efforts from this time were continuous to come within shooting distance of Colonel Roosevelt. He missed him at Chattanooga and at Atlanta, and then went to Evansville, where he remained seven days awaiting Colonel Roosevelt's return to the West. He then sought to come within range of Colonel Roosevelt in Chicago, and states that he waited for him at the exit of the building, where he spoke, but found afterwards that he had left by a different exit. He then preceded him to Milwaukee, arriving here at 1 o'clock P.M. the day preceding the attack.
On the evening of the shooting Schrank arrived at the hotel, where he had learned Colonel Roosevelt would stay, in advance of the time he was expected to start for the place of meeting. When a crowd began to collect around the automobile awaiting Colonel Roosevelt at the curb, he went into the street, standing near the automobile in a line just behind the front seat on the left hand side opposite the chauffeur's seat. He says,
"Seeing him enter the automobile and just about to seat himself, I fired. I did not pick any particular spot on his body. The crowd was all around me and in front of me. The next minute I was knocked down, but was not rendered insensible, and the gun was knocked out of my hands."
The defendant insists that he said nothing during his assault. He was then dragged to the sidewalk, and getting on his feet was hurried into the hotel, and the doors were locked. Here he said nothing, and was taken by the police through the back door to police headquarters.
From the examination at police headquarters, made at 9:25 P.M., October 14, 1912, by the Chief of Police, John T. Janssen, we find that he objected to telling his name, but did so when it was insisted upon. We also find that his statements made to the police concerning his following and attempting to gain access to Colonel Roosevelt, and his visits to various localities correspond, and his explanations of his acts agree with those made to us.
Some of his statements to the Chief of Police, are as follows, as extracted from document submitted herewith, marked Exhibit 3.
Q. Why did you want to meet him?
A. Because I wanted to put him out of the way. A man that wants a third term has no right to live.
Q. That is, you wanted to kill him?
A. I did.
Q. Have you any other reason in wanting to kill him?
A. I have.
Q. What is that?
A. I had a dream several years ago that Mr. McKinley appeared to me and he told me that Mr. Roosevelt is practically his real murderer, and not this here Czolgosz.
Q. Did you know Johann Most when he was alive?
A. No, sir.
Q. Did you ever hear him talk?
A. No, sir.
Q. Did you ever hear Emma Goldman?
A. No, sir; I am not an anarchist or socialist or democrat or republican; I just took up the thing the way I thought it was best to do.
(It seems worth while to note that the defendant differs from many assassins of rulers or prospective rulers in having no anarchistic ideas or connections, but rather that he intended to be an upholder of established government.)
"Mr. Grant was refused" (a third term) "and he was satisfied; this man was refused and he is not satisfied; it's gone beyond limits; if he keeps on doing this after election, he can't possibly carry a solid Western state; the next thing we will have a civil war, because he will say the scoundrels and thieves and crooks stole my nomination, and now they will steal my election, and they will take up arms in all the Western states; we are facing a civil war just to keep him in a third term."
Q. Where did you get all this idea from?
A. I have been reading history all the time.
Q. What schooling did you have?
A. Well, I have attended school in the old country, and I attended night school in New York for about four winters; that's all the schooling I had.
Q. You haven't a very good education then?
A. Indeed I ain't.
Q. Have you always enjoyed good health?
A. Yes, sir; I am a healthy sane man, never been sick.
Q. Well, do you believe that that is a sane act that you committed this evening?
A. I believe that is my duty as a citizen to do, it's the duty of every citizen to do so.
Q. Well, how did you happen to get the idea that it was your duty among all the people that live in the United States?
A. I don't know, I thought maybe somebody else might do it before I got there.
Q. And you spoke to no one about your intention on all the route you took concerning this, nobody?
A. No, sir; nobody.
While in jail the prisoner prepared a written defense, which we submit herewith as Exhibit 4, and we extract certain sentences from the same, as follows:
"Gentlemen of the Jury, I appeal to you as men of honor, I greet you Americans and countrymen and fathers of sons and daughters. I wish to apologize to the community of Milwaukee for having caused on October 14th last, great excitement, bitter feeling, and expenses."
"Gentlemen of the Jury: When on September 14th last I had a vision, I looked into the dying eyes of the late President McKinley, when a voice called me to avenge his death, I was convinced that my life was coming soon to an end, and I was at once happy to know that my real mission on this earth was to die for my country and the cause of Republicanism."
"You see that I have appeared here today without assistance of a counsellor at law, without any assistance save that of God, the Almighty, who is ever with him who is deserted, because I am not here to defend myself nor my actions."
"The law I have violated for which you will punish me is not in any statute book."
"The shot at Milwaukee which created an echo in all parts of the world was not a shot fired at the citizen Roosevelt, not a shot at an ex-president, not a shot at the candidate of a so-called prog. pty. (Progressive party), not a shot to influence the pending election, not a shot to gain for me notoriety; no, it was simply to once and forever establish the fact that any man who hereafter aspires to a third presidential term will do so at the risk of his life."
"If I do not defend tradition I cannot defend the country in case of war. You may as well send every patriot to prison."
(As showing the erratic reasoning of the defendant, the following passage, intimating that the assassination of President McKinley was a part of a conspiracy to elevate Colonel Roosevelt to a permanent control of the destinies of the United States, we quote further:)
"Political murders have occurred quite often, committed by some power that works in the dark and only too frequently of late the assassin was classed as an anarchist, but the real instigators could never be brought to justice. Whoever the direct murderer of President McKinley has been it could never be proven that he has ever been affiliated with any anarchistic or similar society, but we may well conclude that the man who in years after willingly violated the third unwritten law of the country whenever he thought it profitable to change his creed while president, perhaps to the mother of monarchies."
(From the remarks of the prisoner in our examination of him, we find by "the mother of monarchies" that he refers to the Roman Catholic Church.)
We further quote:
"Such was his fear that his machine, built up in 7½ years will be destroyed over night, that he threatened not to leave the chair unless he were allowed to nominate his successor."
"Gentlemen of the jury: The 3t (third termer) 'never again will I run for pres.' (president) has a parallel in the history of Rome. Whoever read the history of Julius Caesar knows that this smart politician while elected dictator managed to become so popular with the people that they offered him the kingly crown, but J. Caesar knew that he had to bide his time, that the rest of Senators know of his ambition, and after refusing three times he knew they would offer it to him a fourth time, and when then he accepted it he was murdered for ambition's sake."
"He" (Colonel Roosevelt) "was ambitiously waiting for the Government at Washington to start a military intervention in Mexico, but the leaders of the Republican party feared that the 3t (third termer) would muster an army of volunteer Rough Riders and return at election as the conquering hero."
"The danger even more grave than civil war is the possibility of intervention of foreign powers, who may help the 3t (third termer) in order to keep the Union disunited and separated." * * * * * *
"We would at once realize that we are surrounded by a pack of hungry wolves ready to destroy this hated Republic, ready to destroy Monroe Doctrine, ready to annex the Panama Canal and the great land of the brave and free, the home many millions free people, the dream of all heroes and martyrs for political freedom to 1848 would have ceased to be owing to the ambitions of one man, and one man's rule. I hope that the shot at Milwaukee has awakened the patriotism of the American nation."
"I have been accused of having selected a state where capital punishment is abolished. I would say that I did not know the laws of any state I travelled through. It would be ridiculous to fear death after the act as I expected to die during the act, and not live to tell the story, and if I knew that my death would have made the third term tradition more sacred, I am sorry I could not die for my country."
"Now, Honorable Men of the Jury, I wish to say no more, in the name of God go and do your duty, and only countries who ask admission by popular vote and accept the popular vote never wage a war of conquest murder for to steal abolishes opportunity for ambitious adv. (adventurers).
"All political adventurers and military leaders have adopted the career of conquering heroes wholesale murder, wholesale robbers called national aggrandizement. Prison for me is like martyrdom to me, like going to war. Before me is the spirit of George Washington, behind me, that of McKinley."
(The last sentence the prisoner explained, was written hastily, and he expected to revise it.)
Taken at Burnaby Lake Park, Burnaby, British Columbia, CA.
From last September. How often do you get the whole group with their faces out of the muck, eh?
Better On Black
Will government healthcare with options be the kind that Nancy Pelosi, Harry Reid and President Obama will want for their families? If the new healthcare with options will be the rule, then there should be no exceptions, all will be equal ''...in his sight.'' It will be, literally, the gamble of a lifetime. Are you ready for this? Is this going to be the cure-all for all of us from the First Family to the last family that just entered our nation?
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
Equal Sweetener Sugar Substitute Sucralose , 9/2014 by Mike Mozart of TheToyChannel and JeepersMedia on YouTube.
The ceiling at Shepperd-Yonge station is pretty cool.
My 3rd Saturday in Toronto. Today I was shooting film for most of the afternoon, I still need to find a place to get it processed and scanned. I'm anxious on how my first roll (3rd attempt!) turned out.
First time using x-equals' x=city+scapes lightroom preset. I toned down the exposure to my liking.
24 hours before, I had not heard of Frenze, or knew that it lay in Norfolk. A friend had posted a shot of St Andrew from the air, and finding that it ay within 2 miles of the A143, and a short detour from the route, I thought I would go
I was stuck in a long line of traffic leading into Diss, but able to take a turning to the right off the main road, then take a left turn along a farm track. The sat nav suggested it was some distance off.
Through fields and through a wood, until the road stopped at a farmyard with some abandoned industrial units and a farmhouse. But beyond was St Andrew.
Small, and perfectly formed, St Andrew reminded me of several of the untouched two cell Norman churches back in Kent, a church and yet so much like a farm building too.
St Andrew despite being small has lots of interest; ancient glass, unusual box pews, a formidable pulpit, a grand coat of arms and two good brasses.
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The heaviest snow in East Anglia that winter fell in early March. We had a new car to try out - we hadn't planned on this, but the previous one had died on the way back from Cambridge, the camshaft exploding into the engine and causing several thousand pounds worth of damage. After a few sleepless nights, we decided to cut our losses, and so here we were on an icy Sunday afternoon threading through wide flat fields to the hills near the border.
We parked near an old maltings which styled itself 'Diss Business Centre'. That town was just over the rise, but in fact we could have been miles away, in the middle of nowhere. There was no one about as we set off on foot along a track into the woods towards Frenze Hall.
The winter was at its barest. Although most of the snow had now melted, nothing had yet regrown after the winter silence. A few miserable birds chattered at us, a rabbit bolted. the coop coop of an occasional pheasant came from the copse. Eventually, the track came out into an empty farmyard, apparently abandoned, although the farm house was still occupied, and in one corner of the yard, on a rise behind an old wooden fence, sat the church of St Andrew, Frenze.
St Andrew is a curious looking structure. Effectively, it is just the small nave of a formerly longer church, propped up but still leaning all over the place. Obviously redundant, it is in the tender care of the Churches Conservation Trust (the key hangs outside the farmhouse door during daylight hours) and would just be a beautiful, unspoiled hidden corner of Norfolk if it were not for one very curious thing - this church has no less than seven figure brasses, more than just about any other church in East Anglia, as well as other memorial inscriptions. An extraordinary find in such a place.
They are all between eighteen and twenty-four inches tall. Mostly, they are to the Blenerhaysett, or Blennerhassett, family and their relatives - a most un-East Anglian name; in the Paston letters, Sir John scoffs that Ralph Blenerhaysett is a name to start a hare. They came from Cumbria, and were Lords of the Manor here. Six of the figures are still in situ on the floor. They are (top row above) vowess Joan Braham, died 1519, in cloak and girdle; Jane Blenerhaysett, 1521, in kennel headdress; John Blenerhaysett, her husband, also 1521, in armour, with sword; the already mentioned Ralph Blenerhaysett, 1475, in full mail. The first and last in the second row are an exquisite shroud brass to Thomas Hobson, and Anne Duke, also in a kennel headress. Other inscriptions also survive, and there are replicas of others on the wall. As I say, extraordinary stuff.
Even if there were no brasses, you would want to come here. Although the porch, font and a few other features survive from medieval times, the overwhelming flavour of the inside is of the 17th century - a silvery white family pew faces across to the contemporary pulpit, clearly by the same hand.
Everything is simple, but touched down the long years - the plain altar, bearing a medieval mensa, is typical of this. Boards from a royal arms hang above the south door - were they once overpainted with something else? There are two piscinas set into windowsills, one each side of the nave. Two smug little monkeys on a single bench stare out at all of this. What a special place.
Simon Knott, March 2005
www.norfolkchurches.co.uk/frenze/frenze.htm
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Was always one manor, (fn. 1) which in King Edward's time was held by Edric, (fn. 2) of Edric, for one carucate; and in the Conqueror's time by Hubert, of Robert Malet, lord of Eye; it was then worth 15s. per annum, being five furlongs long, and four broad, and paid 3d. Danegeld.
It was always held of Eye honour at one quarter of a knight's fee, and paid x.s. relief. I do not meet with any lords' names (fn. 3) before 1280, (fn. 4) when John de Ludham was lord and patron, whose family took their sirname from a village so called in Suffolk, in Wilford hundred, (fn. 5) which they held many ages. In 1297, it was settled on
William de Ludham, and Alice his wife, and John their son, and his heirs. In 1329,
Joan, wife of Sir John Ludham, and John Lowdham, Knt. son of Thomas, was 21 years old, and held this manor; and in 1336, purchased several large parcels of land of Ralph de Shimpling, and Katerine his wife, being the first of this family that had Boyland's manor; both which, together with this advowson, in 1343, they settled by fine on themselves, and the heirs of John; Edmund de Ufford le Frere, and Peter de Teye, being feoffees. In 1351,
Sir John, son and heir of Sir John de Lowdham, and Joan his wife, held this and Boyland manor in Osmundeston, Frenze and Stirston; he died in 1355, and Joan his wife had it to her death in 1371, and held it of Edmund, son of Sir Thomas de Ufford, lord of Eye.
John, son of Thomas de Lowdham, Knt. inherited, and died in 1373; and
Sir Thomas de Lowdham, Knt. brother and heir of John, son of Thomas, son of John, and Joan his wife, held it, jointly with Maud his wife; he died in 1385, and
Sir Robert Corbet, senior, Knt. held it, as guardian to John Lowdham, who dying, left it to his wife;
And in 1401, the lady which was the wife of Sir Robert Corbet, senior, Knt. held Boyland's in dower, and Sir Robert Corbet, junior, her son, held Frenze, during the minority of John Lowdham, son of Thomas de Lowdham and Maud his wife, who, when his father died, was but seven years old. This John died 28th April, 1428; Alice his wife surviving him: he left only one daughter,
Joan, then 14 years old, married to Thomas Hevenyngham, Esq. and after that to Ralph Blaverhasset, Esq. both which she outlived, not dying till June 20, 1501, being 97 years of age: she was seized of Boyland's, the other moiety of which was granted by John Lowdham to John Woodhouse.
John Blaverhasset was her son and heir, being 77 years old at his mother's death. This is a very ancient family, taking their name from Bleverseta, or Bleverhayset, in Cumberland, where the eldest branch continued a long time. In 1382, Alan Bleverhasset was mayor of the city of Carlisle, as was John, in 1430. (fn. 6) In 1412, Ralph Bleverhayset was parliament-man for that city, and so was Thomas, in 1584. In 1510, this John died, in the 87th year of his age, seized of Frenze, and a moiety of Boyland's; he had two wives; Jane daughter of Thomas Heigham of Heigham Green in Suffolk, Esq. by whom he had SirThomas, his son and heir, now 49 years of age; and Jane, daughter of Sir Thomas Tindall of Hockwold in Norfolk, Knt. He came from South-hill in Bedfordshire, to Frenze, which estate he gave to John, his son by his second wife, who dying without issue, it was divided among his four sisters,Margaret, married to Robert Warner of Besthorp, after to William Drury of the same; Jane, to Sir Phillip Calthorp; Anne, to Sir Henry Grey of Wrest in Bedfordshire, Knt.; Ellen to Miles Hobert of Plumstede in Norfolk, Esq. second son of Sir James Hobart, Knt.
Sir Thomas died seized of Frenze and Boyland's, June 27, 1531, leaving
George, his eldest son by his first wife, his heir: he died in 1543, and by his will gave Frenze to Margaret his wife for life, and Boyland's moiety to Mary, his daughter and heiress, then married to Thomas Culpepper, Esq. she being to have Frenze also at Margaret's death. This Mary, by fine, settled Frenze on
Francis Bacon, Esq. her second husband, and Edmund his son, for their lives, both which had it, Edmund Bacon of Harleston being seized of it in 1572: after whose death it reverted to
John Bleverhasset, who had enjoyed Boyland's ever since the death of the said Mary. This John was brother to George, her father: he sold the moiety of Boyland's to Sir Thomas Cornwaleis, Knt. and his heirs, but Frenze continued in this family; for in 1587,
George Bleverhasset held it; and in 1595,
Samuel Bleverhasset. How or when it went from this family I do not find; but in 1666, 24th Nov.
Richard Nixon, Esq. died seized, and.
Richard was his son and heir, whose son, Diamond Nixon, sold it to
Sir Robert Kemp, Bart. whose son, Sir Robert, is now lord and patron. [1730.]
The Church is a small building, of equal height, covered with tile; and having no steeple, the bell hangs on the outside of the roof, at the west end: there is no partition between the church and chancel, but there is a beam fixed across the east chancel window, on which the rood was conveniently placed. The church is about 24 yards long, and 7 yards wide; the south porch is tiled. It is dedicated to St. Andrew the Apostle, (fn. 7) as appears from the will of Ralph Bleverhasset, who desired to be buried in the chancel of St. Andrew at Frenze. The meanness of the fabrick hath preserved the inscriptions from being reaved, for it looks like a barn, at a distance. In the chancel, according to his will, is buried Ralph Bleverhasset, Esq. whose effigies, standing upon a lion, still remains on a stone, and this inscription:
Hic iacct venerabilis Uir Radulphus Bleverhansett Armiger qui obiit riiio die Mensis Novembris Ao dni. Mo CCCC lrrbo. cuisu Anime propicietur Deus Amen.
There are four shields still remaining.
1. Bleverhasset with an annulet quartering Orton;
2. Ditto impaling Lowdham;
3. As the second;
4. Lowdham single.
The inscription for his wife is now lost, but was, as we learn from Mr. Anstis's MSS. (marked G. 6, fol. 39.) as follows:
Here lyeth Mrs. Joane Bleverhasset, the Wife of Ralph Bleverhasset, Esq. the Daughter and Heir of John Lowdham, who died the 20th Dan of June 1501.
The same MSS. hath the following inscription, now gone:
"Here lyeth the venerable Gentleman John Blaverhasset, Esq; who died the 27th of March, in the Year of our Lord, 1514."
On a stone by the south door is the effigies of a woman bidding her beads, with three shields under the inscription.
1. Hasset with an annulet, quartering Lowdham;
2. Ditto impaling Tindall, quartering Fecklin;
3. Tindall quartering Orton and Scales.
Pran for the Soule of Jane Bleverhayssett, Wedow, late Wyf onto John Blaverhayssett, Esquier, Whiche Jane departed oute of this present Lyf, the bi Day of October, the Yere of our Lord God, M y rri on whose Soule Jhu have merry, Amen.
On a stone at the east end,
Here lyeth Sir Thomas Bleuerhayssette, Knyght, which decessyd the ryii Dan of June, the Yere of our Lorde M yo rrri. and rrriii Yere of the Reigne of our Sobe raygne Lord Kyng Henry the viiith, whois Soule God Pardon.
At each corner is a coat:
1. Hasset with an annulet, quartering Orton, impaling Lowdham and Keldon, quartered.
2. Hasset and Lowdham quartered, impaling Heigham, his first wife.
3. Hasset, Lowdon, Orton, and Keldon, quartered, impaling Braham, with a crescent.
4. Hasset, and the three quartered as in the last, impaling two lions passant.
His effigies still remains, in complete armour, having a surcoat of his arms, viz. Bleverhasset with the annulet, (which this branch always bare for difference,) with his quarterings, Lowdham, Orton, and Kelvedon; (or Keldon;) under his head lies his crest, viz. a fox passant.
On a marble three yards long, and a yard and half wide, is this on a brass plate:
Here lyeth Dame Margaret Bleverhayset, Wedowe. late Wyf to Syr Thomas Bleverhayset off Frens, Knyght, Domghter to John Braham of Metheryngset, Esquyer, who bad Yssue by the said Sur Thomas, two Sonnes, Thomas a Pryst, and John Bleverhayset of Bargham, by Beclys in Suff, and fyve Dowghters, that ys Elizabeth Fyrst married to Lyonell Lowth, after to Francis Clopton, Agnes married to Syr Antony Rows, Knyght, Anne married fyrst to George Duke, after to Peter Rede, Margaret fyrst married to John Gosnold, after to Antony Myngfyld, who dyed the rriii of Julye in the Yere of our Lorde, 1561.
The first coat is lost, but was Braham impaling Reydon.
2. Hasset, Lowdham, Keldon, Orton, Skelton, and Hasset, impaling Braham; the third is lost.
Adjoining is another stone, having had two coats, which are reaved, as is the effigies of the man; that of the woman remains; her head lies on a pillow, and her beads hang before her; the two remaining shields have these arms:
1. Duke quartering Banyard, with the difference of two annulets interlaced on the fess.
Park and Ilketshall impaling Hasset, quartering Lowdham, Keldon, Orton, and Skelton.
2. Hasset, and his quarterings, as before.
Mr. Le Neve says, that the two coats lost were,
1. Duke and his quarterings, as before.
2. Duke, &c. impaling Jenney, quartering Buckle and Leiston. Buckle, or, a chevron between three buckles.
Heare uner lieth George Duke, Esquyre. who marryed Anne, the Dowghter of Syr Thomas Bleverhaysset, Knyght, the whiche George died the rrbi day of July, in the Yere of our Lorde God, a. M. CCCCC. li. whos Sowle God Pardon, Amen.
Another stone hath its inscription torn off, and one shield; the other is
Cornwaleis impaling Froxmere.
The next hath a man in armour, his sword hanging before him on a belt, his hands erected.
Hasset quarters Lowdham and Orton; Orton or Lowthe impales Heigham.
Hic iacet venerabilis bir Johannis Bleber hayset, Armiger, qui viresimo viiio die Mens: Novemb: Ao Dni. Mo bo r. cuius anime propicietur Deus.
On another stone: crest, a fox sedant on a wreath, under it, in a lozenge:
1. Hasset, Lowdham, Orton, Keldon, Skelton, Duke, frette - - - Lowthe.
2. Culpepper quartering - - - - a chevron between eleven martlets, 3, 2, 1, 2, 3, impaling Hasset, and quarterings as before.
3. Bacon impaling Hasset and quarterings.
4. Hasset and quarterings.
5. Duke, with an annulet, quartering three pelicans vulning themselves, and - - - frette - - -
6. Orton.
Mariæ filiæ et hæredi unicæ Georgij Bleverhasset, Militis inaurati Enuptæ primo Thomæ Culpeper, Armigero, qui hic, postea Francisco Bacon, Armigero, Qui Petistiræ in Comitat: Suff. tumulatur, sine prole, Defuncte vii Septembr. 1587, Ætatis suæ, 70. Viduæ, Piæ, Castæ, Hospitali, Benignæ! Joannes Cornwaleis, et Joannes Bleverhasset, Memoriæ et amoris ergo posuerunt.
On a brass fixed to the north chancel wall:
Here under lyethe Thomazin Platers, Daughter of George Duke, Esquyer, and Wife to William Platers, Sonne t Heier of Thomas Platers of Soterley, Esquier, whiche Thomazin dyed the 23d day of December, in the second Yere of the Reigne of our Sovereigne Lady Quene Elizabethe, Ao 1560.
Platers, arg. three bends wavy az.
Platers impaling Duke and his quarterings.
More towards the east, on the said wall, remains the impression of a brass effigies, and inscription now lost, but in a MSS. (marked E. 26, fol. 23.) in Mr. Anstis's hands we have the following account:
Platers's arms and Duke's:
Orate pro animabus Willi Platers et Thomazin uroris suæ filiæ Duke
As also of this, now lost:
Orate pro Domina Johanna Braham, vidua ur: Johns: Braham de Lowdham, Armigeri.
Braham impales Duke.
On a stone having the effigies of a woman in her winding sheet, bidding her beads:
Hic iaret tumulata domina Johanna Braham, vidua ar Deo dirata olim uror Johannis Braham Armigeri que obiit rbiiio die Nobembris Ao Dni. Millimo CCCCC rir. cuius anime propicietur Deus, Amen.
Braham single, and again impaling Reydon. Reydon single.
On a brass plated stone near the north door, a man in his winding sheet, and this:
Pray for the Sowle of your Charite, Of Thomas Hobson to the Trynyte.
On three flat marbles:
Nixon, on a chief, an axe impaling three roundels.
Here lieth the Body of Richard the Son of Richard Nixon, Esq; and Susan his Wife, who departed this Life the 28th Day of August, 1678.
In the 22d Year of his Age.
Nixon, impaling a chevron between three lions rampant:
Reliquiæ Richardi Nixon, Armig: Qui obijt 24° Novemb: Ano Dom. 1666, Ætatis suæ 77.
Per fess embattled three pheons impaling Nixon:
Here lyeth the Body of William Cooper, Gent. who died the 30th Day of March, 1693, Aged 54 Years.
In a north window was a man bearing Ufford's arms, and by him stood pictured a lady in the arms of Shelton, covered with a mantle of Lowdham. (fn. 8)
In the next window, or, a fess gul. Hasset, Scales; many funeral escutcheons for Hasset; one for Catherine, wife to Thomas Froxmere, Gent.
In the windows, Hasset and Lowdham quartered. Lowdham,— Ufford,—Dalimer, arg. three inescutcheons gul.; Shelton, Mortimer of Wigmore, Ufford with a label, again with a de-lis, again with a batoon gobonne arg. and gul.; again with an annulet arg.
In the west window Lowdham.
Lowdham impales Bacon, gul. on a chief arg. two mullets of the field, pierced sab.
Or, a fess gul. impales Scales.
Lowdham impales az. on a chief gul. three leopards faces or.
Mascule or and sab.
Most of these arms still remain in the windows.
I find among the evidences of Brightlead's tenement in Scole, that Thomas Ropkyn was buried here, with this inscription, now lost:
Pray for the Sowle of Thomas Ropkyn.
I have now by me three brass shields, which I am apt to think were stolen from this church some time agone; the arms being
Shelton impaling a cross ingrailed erm.
Shelton impaling a fess between fifteen billets, 5, 4, 3, 2, 1.
Paston impaling Shelton.
At Mrs. Hill's at Castor, near Yarmouth, I saw an ancient canvass surrounding two rooms, painted with the matches of the Bleverhassets; (John Bleverhasset, who married Mrs. Hill's sister, and died in 1704, was the last of this branch;) their names are under each coat; but with hanging against moist walls, several are worn out: those that are perfect I have added here, though they are so displaced, that the time of the matches cannot be determined by their succession.
Bleverhasset, gul. a chevron. erm. between three dolphins embowed arg.
Crest on a wreath, arg. and gul. a fox seiant, gul.
Impaled with all the following coats:
Frogmorton, gul. on a chevron, or, three bars sab.
Braham, as in p. 134.
Tindall, arg. a fess indented in chief three crescents gul.
Eyre, arg. on a fess, - - - three trefoils or.
Pickerell, as in p. 48.
Clopton, sab. a bend arg. cotized, indented or.
Lowthe, sab. a lion rampant or, armed gul.
Cressi, arg. three beacons sab.
Culpepper, arg. a bend ingrailed gul.
Covert, gul. a fess between three lions heads or.
Baynaugh, gul. a chevron between three bulls faces or.
Brampton, gul. a saltire between four croslets fitchee arg.
Meawes, pally of six, or and arg. on a chief gul. three croslets formy of the first.
Lowdham, as in p. 134.
Kelvedon, (or Keldon,) gul. a pall reversed erm.
Orton, arg. a lion rampant guardant vert, crowned or.
Skelton, az. on a fess between three de-lises, or, a crescent sab.
Cornwaleis, Hare, Heydon, Wyngfield, Reape, Kempe, Gosnold, Spilman, Colby, Alcock, Rowse, Drury, Hubbard, Heigham, Warner, quartering Whetnall, Calthorp, Lovell and Ruthyn.
Rectors.
1294, John de Petestre, rector. (fn. 9)
1325, prid. non. Jan John de Novadomo (Newhouse) de Snapes; presented by Cecily, widow of Sir Robert de Ufford Earl of Suffolk, and lord of Eye, Robert de Shelton, and William Tastard, guardians of John de Lowdham.
1349, 21 Sept. Walter Manneysyn (after wrote in Deeds Malvesyn.) Sir John Lowdham, Knt.
1381, 7 May, William Payok, priest. Thomas de Lowdham, Knt.
1382, 6 June, John Baxter, priest. (fn. 10) Ditto.
1393, 4 June, Peter Rous, priest. Sir Robert Corbett, senior, guardian to John de Lowdham.
1394, 20 May, Henry Brakkele, priest, (fn. 11) Sir Robert Corbett, senior, guardian to John de Lowdham.
1397, 6 Decem. Sir John de Scoles, priest. Ditto.
1401, ult. Jan. Michael Crowe of Kenninghall, priest. Ditto.
1404, 4 Oct. Sir Tho. Warner of Leyham, priest. Gilbert de Debenham, for this turn.
1408, 8 Nov. Robert Pope of Frandeston, priest. John Lowdham of Burgate.
1416, 18 Oct. Tho. Bukke of Melles, priest. (fn. 12) John Lowdham of Ipswich, patron, by right of inheritance in a lineal descent.
1416, 20 Jan. John Greeve. Ditto.
1417, 22 Oct. Roger de Knyveton, priest. John Hevenyngham, senior, Knt. Will. Shelton, Esq. Will. Lord, clerk, and John Intewode, for this turn.
1419, 22 Dec. John Rawe, priest, on Knyveton's resignation. John Lowdham.
1423, 31 May, Simon Warner, priest. (fn. 13) John Lowdham, Esq. son and heir of Thomas Lowdham, Knt.
1428, 10 April, John Bubwith, priest, on Warner's resignation. John Hagh, Esq.
1479, 18 July, Henry - - - - - - -
1484, 22 Sept. Robert Stukely, collated by the Bishop. I meet with no more institutions till
1597, 21 April, Edmund Stanhaw. The Crown (as guardian to Bleverhasset.)
1598, 20 Oct. John Smith, A. M. on Stanhaw's resignation. Samuel Bleverhasset, Esq. united to Scole.
1603, John Smith, rector, of whom the Answers of the Parsons inform us, that he was a preacher allowed by the late Lord Bishop of Norwich, but no graduate.
1618, 21 April, Tho. Hall, A. M. united to Scole. Samuel Blaverhasset of Lowdham, Esq.
1642, 10 Sept. John Gibbs, A. M. on Hall's death. Richard Nixon, Gent.
1651, 18 Febr. Toby Dobbin. Ditto.
¶1673, 22 Sept. Tho. Wales, A. B. on Dobbin's death. John Fincham of Outwell, in the Isle of Ely, Esq.; he had Thelton.
1702, 7 Oct. Tho. Palgrave, on Wales's death. Diamond Nixon, Esq.
1725, 24 Aug. Will. Baker, on Palgrave's death. Robert Kemp, Bart. united to Wacton-Parva.
1734, the Rev. Mr. John James, the present [1736] rector, on Baker's resignation. Sir Robert Kemp, Bart. patron.
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