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First shot of the month so it’s a shot of a musician from New Orleans, only five months to go now before I am back there.
Seeing Jack Fine play was a complete accident. I was in the Spotted Cat club on Frenchtown Street and the young band I was listening to took a break. Suddenly round the club came the word Jack Fine is going to play in this next set. I had know idea who Jack Fine was but a guy told me he had been playing for years and had been friends with Louis Armstrong. Anyway he played beautifully with great energy and you had no sense you were watching a guy in his eighties. A lot of you will not be that interested in Jazz but I have copied a piece I found that gives an account of Jack Fine history and it’s been quite a life.
The following words are by Nanette Ledet a New Orleans writer
Jack’s professional life has spanned nearly seven decades, he played the music he loved with all of his heart, as anyone who has ever heard his cornet will confirm.
Jack Fine was born in Brooklyn on Sept. 26, 1928.Growing up; he loved listening to jazz on the radio. His family friend, Big John Yeyichen, frequently brought young Jack to a local club called Bright Eyes. The inspiration to play the cornet struck him around the age of 12, when a visiting musician brought one to his elementary school. Later, he joined the Air Force, and played in the band at Bowling Field near Washington, D.C. But he found that any type of rigidly organized playing did nothing for his spirit, and decided to concentrate on jazz, which spoke to his soul incessantly.
After his stint in the military, he returned to New York and began to hang out on 52nd Street, which was a hot spot for late-night gigs with the top jazz players of the time. A significant break came to him through Milt Gabler’s Commodore Record Shop, when he was hired as a store clerk. The store also functioned as a producer of recordings and promoter of live events. Jack considers his association with Commodore Records and its family to be a significant turning point in his professional career. During his time there, in the 1950’s, he met nearly everyone imaginable in the jazz world, including Danny Barker, who became a great friend and frequent collaborator. He worked with Jack Crystal and eventually started doing gigs at his club on Sixth Street and Second Ave.,called the Central Plaza. As Jack’s notoriety and connections increased, so did his desire to support more venues that would give opportunities to up-and-coming jazz players.
He managed the Cinderella Club in the Village for a while, and began what he describes as his “hippie years.”
Jack made the move to Paris, and fell in love with all things French. He was also delighted to be near another artist who greatly influenced him: the gypsy jazz guitarist Django Reinhardt. He also encountered another ex-pat, Sidney Bechet.
This Parisian foray lasted for several years, and was perhaps a foreshadowing of his time to come to New Orleans. As he continued to perform, Jack’s musical influences and outpourings remained in the traditional milieu, and he played with an intricate, blues-flavoured style that had the essential flavour of a truly authentic New Orleans sound.
His move to New Orleans was not his first visit; he had been stationed there briefly during his military days, at Camp Leroy Johnson. Taking advantage of the very tempting opportunities offered by life in the French Quarter, he managed to live in an apartment off-base and quickly immersed himself in the vast musical offerings of the city. “What an incredible experience it was, to
finally be living in the place that had provided me so much creative energy, for
so many years,” Jack remembers. “All I ever wanted to do in this life
was to play one sweet song.”
It was here that Jack started his traditional jazz group, the New Orleans Jazz Vipers, around 1998. They very quickly became a fixture at the Spotted Cat and were a favourite of the social dance crowd, which included countless locals, as well as jazz fans from around the world.
The crowd would typically start to gather by the front door, drawn in by the mesmerizing rhythms and soulful sounds emanating from within, and quickly expanded into a full-on dance party that spilled out from the club, onto the sidewalk, and often into the street!
Of course, this is all before Hurricane Katrina, which changed everything and everyone forever. Jack’s home was flooded during the storm, as was his car, but still he remained in the city during the aftermath.
I recently spoke to a friend who had heard Jack playing at one of the few coffeehouses that was still in operation in the Quarter shortly after the hurricane. She was overwhelmed by the beauty of his tone and his soulful renditions. He was still playing his heart out, in spite of all the sadness and tragedy that engulfed our city. Jack is still very much a part of the current scene. It’s difficult to find anyone in New Orleans who has not heard of the Jazz Vipers. Jack even appeared in an episode of HBO’s “Treme,”which takes place here.
THANKS FOR YOUR VISIT AND FOR TAKING THE TIME TO WRITE A COMMENT IT’S MUCH APPRECIATED.
IF YOU WANT TO FOLLOW MY STREAM I SUGGEST YOU OUGHT TO READ MY PROFILE FIRST
Thorondún, the sword of Glorfindel (also called 'Soronúme' in ancient Sindarin) means Eagle of the Western Sun. Glorfindel was a mighty Elf-Lord of Gondolin, who lived during the Elder Days of the First Age in Arda. He was the Chief of the House of the Golden Flower, and was also one of Turgon's most trusted captains and the fiercest of warriors.
Glorfindel’s power and strength in battle is shrouded in mystery. And even less is known about his mighty sword Thorondún, which he used to slay the Balrog during The Fall of Gondolin, in which he also was slain.
Whether the sword was forged in Valinor or in Middle Earth remains a mystery. But what is known is that it was buried with him by the great eagle Thorondor, who lifted him up from the abyss.
A fitting honor to him and his blade, since the sword was forged to represent the strength of the great Western Eagles.
On the blade is engraved the name of the sword in Tengwar writing, on the other side is the emblem of the House of the Golden Flower, both amidst engraved swirling ivy patterns.
On the grip and scabbard are carved similar motifs, as well as the phrase “the Awakened One”, which foreshadows Glorfindel’s conquering of death and inevitable return to Middle Earth in order to fight the shadow that rises in the east during the Third Age.
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This was an incredibly enjoyable and rewarding sword for myself (David DelaGardelle) to forge to life for my friend and fellow artist; Justin Gerard.
Justin started an incredible series of Silmarillion inspired paintings, and his rendition of Glorfindel fighting the Balrog was one of the most striking.
This blade was crafted as a wedding-gift to him, from both myself and his good friend and and fellow-artist Cory Godbey.
It is the physical representation of years spent being inspired by his art, and the both of us equally drawing inspiration from the sanctified imagination of Professor J.R.R. Tolkien’s writings.
Special thanks to Maria B. for kindly translating the names into Elvish for me to engrave and carve onto the sword!
Checkout here Flickr page at:
La catedral de la Intercesión de la Virgen junto al foso (en ruso Собор Покрова Пресвятой Богородицы, что на Рву, Sobor Pokrová Presvyatoy Bogoróditsy, chto na Rvu), más conocida como Catedral de San Basilio, es un templo ortodoxo localizado en la Plaza Roja de la ciudad de Moscú, Rusia. Es mundialmente famosa por sus cúpulas en forma de bulbo. A pesar de lo que se suele pensar popularmente, la Catedral de San Basilio no es ni la sede del Patriarca Ortodoxo de Moscú, ni la catedral principal de la capital rusa, pues en ambos casos es la Catedral de Cristo Salvador. Como parte de la Plaza Roja, la catedral de San Basilio fue incluida desde 1990, junto con el conjunto del Kremlin, en la lista de Patrimonio de la Humanidad de Unesco.
La construcción de la catedral fue ordenada por el zar Iván el Terrible para conmemorar la conquista del Kanato de Kazán, y se realizó entre 1555 y 1561. En 1588, el zar Teodoro I de Rusia mandó que se agregara una nueva capilla en el lado este de la construcción, sobre la tumba de San Basilio el Bendito, santo por el cual se empezó a llamar popularmente la catedral.
San Basilio se encuentra en el extremo sureste de la Plaza Roja, justo frente a la Torre Spásskaya (la Torre del Salvador) del Kremlin y la iglesia de San Juan Bautista en Dyákovo.
El concepto inicial era construir un grupo de capillas, dedicadas a cada uno de los santos en cuyo día el zar ganó una batalla, pero la construcción de una torre central unifica estos espacios en una sola catedral.
La leyenda dice que el zar Iván dejó ciego al arquitecto Póstnik Yákovlev para evitar que proyectara una construcción que pudiera superar a esta, aunque parece claro que no se trata más que de una fabulación, ya que Yákovlev participó, pasados unos años, en la construcción del Kremlin de Kazán.
La catedral de San Basilio no debe confundirse con el Kremlin de Moscú, que está situado a su lado en la Plaza Roja, y por tanto no forma parte de él. Aun así, muchos medios confunden ambas construcciones.
es.wikipedia.org/wiki/Catedral_de_San_Basilio
The Cathedral of Vasily the Blessed (Russian: Собор Василия Блаженного, Sobor Vasiliya Blazhennogo), commonly known as Saint Basil's Cathedral, is a church in Red Square in Moscow, Russia. The building, now a museum, is officially known as the Cathedral of the Intercession of the Most Holy Theotokos on the Moat (Собор Покрова Пресвятой Богородицы, что на Рву, Sobor Pokrova Presvyatoy Bogoroditsy, chto na Rvu) or Pokrovsky Cathedral (Покровский собор). It was built from 1555–1561 on orders from Ivan the Terrible and commemorates the capture of Kazan and Astrakhan. It was the city's tallest building until the completion of the Ivan the Great Bell Tower in 1600.
The building is shaped like the flame of a bonfire rising into the sky, a design that has no parallel in Russian architecture. Dmitry Shvidkovsky, in his book Russian Architecture and the West, states that "it is like no other Russian building. Nothing similar can be found in the entire millennium of Byzantine tradition from the fifth to the fifteenth century ... a strangeness that astonishes by its unexpectedness, complexity and dazzling interleaving of the manifold details of its design." The cathedral foreshadowed the climax of Russian national architecture in the 17th century. The Guardian compared building with "garish chunk of Disneyland architecture" and "a clown's nose on the face of the evil empire".
Moscú - Moscow - Москва
La catedral de la Intercesión de la Virgen junto al foso (en ruso Собор Покрова Пресвятой Богородицы, что на Рву, Sobor Pokrová Presvyatoy Bogoróditsy, chto na Rvu), más conocida como Catedral de San Basilio, es un templo ortodoxo localizado en la Plaza Roja de la ciudad de Moscú, Rusia. Es mundialmente famosa por sus cúpulas en forma de bulbo. A pesar de lo que se suele pensar popularmente, la Catedral de San Basilio no es ni la sede del Patriarca Ortodoxo de Moscú, ni la catedral principal de la capital rusa, pues en ambos casos es la Catedral de Cristo Salvador. Como parte de la Plaza Roja, la catedral de San Basilio fue incluida desde 1990, junto con el conjunto del Kremlin, en la lista de Patrimonio de la Humanidad de Unesco.
La construcción de la catedral fue ordenada por el zar Iván el Terrible para conmemorar la conquista del Kanato de Kazán, y se realizó entre 1555 y 1561. En 1588, el zar Teodoro I de Rusia mandó que se agregara una nueva capilla en el lado este de la construcción, sobre la tumba de San Basilio el Bendito, santo por el cual se empezó a llamar popularmente la catedral.
San Basilio se encuentra en el extremo sureste de la Plaza Roja, justo frente a la Torre Spásskaya (la Torre del Salvador) del Kremlin y la iglesia de San Juan Bautista en Dyákovo.
El concepto inicial era construir un grupo de capillas, dedicadas a cada uno de los santos en cuyo día el zar ganó una batalla, pero la construcción de una torre central unifica estos espacios en una sola catedral.
La leyenda dice que el zar Iván dejó ciego al arquitecto Póstnik Yákovlev para evitar que proyectara una construcción que pudiera superar a esta, aunque parece claro que no se trata más que de una fabulación, ya que Yákovlev participó, pasados unos años, en la construcción del Kremlin de Kazán.
La catedral de San Basilio no debe confundirse con el Kremlin de Moscú, que está situado a su lado en la Plaza Roja, y por tanto no forma parte de él. Aun así, muchos medios confunden ambas construcciones.
es.wikipedia.org/wiki/Catedral_de_San_Basilio
The Cathedral of Vasily the Blessed (Russian: Собор Василия Блаженного, Sobor Vasiliya Blazhennogo), commonly known as Saint Basil's Cathedral, is a church in Red Square in Moscow, Russia. The building, now a museum, is officially known as the Cathedral of the Intercession of the Most Holy Theotokos on the Moat (Собор Покрова Пресвятой Богородицы, что на Рву, Sobor Pokrova Presvyatoy Bogoroditsy, chto na Rvu) or Pokrovsky Cathedral (Покровский собор). It was built from 1555–1561 on orders from Ivan the Terrible and commemorates the capture of Kazan and Astrakhan. It was the city's tallest building until the completion of the Ivan the Great Bell Tower in 1600.
The building is shaped like the flame of a bonfire rising into the sky, a design that has no parallel in Russian architecture. Dmitry Shvidkovsky, in his book Russian Architecture and the West, states that "it is like no other Russian building. Nothing similar can be found in the entire millennium of Byzantine tradition from the fifth to the fifteenth century ... a strangeness that astonishes by its unexpectedness, complexity and dazzling interleaving of the manifold details of its design." The cathedral foreshadowed the climax of Russian national architecture in the 17th century. The Guardian compared building with "garish chunk of Disneyland architecture" and "a clown's nose on the face of the evil empire".
en.wikipedia.org/wiki/Saint_Basil%27s_Cathedral
Moscú (en ruso, Москва, /mɐˈskva/ transliterado como Moskvá) es la capital y la entidad federal más poblada de Rusia. La ciudad es un importante centro político, económico, cultural y científico de Rusia y del continente. Moscú es la megaciudad más septentrional de la Tierra, la segunda ciudad de Europa en población después de Estambul, y la sexta del mundo. Su población es de 12 108 257 habitantes. En virtud de su expansión territorial al suroeste del óblast de Moscú, el 1 de julio de 2012 la capital aumentó su área en 2,5 veces, desde unos 1000 km² hasta 2500 km², y ganó una población adicional de 230 000 habitantes.
Moscú está situada a orillas del río Moscova, en el Distrito Federal Central de la Rusia europea. En el curso de su historia, la ciudad ha sido capital de una sucesión de estados, desde el Gran Ducado de Moscú de la Edad Media, el Zarato ruso y la Unión Soviética, exceptuando el período del Imperio ruso. En Moscú se encuentra el Kremlin de Moscú, una antigua fortaleza donde se halla hoy el lugar de trabajo del presidente de Rusia. El Kremlin también es uno de los varios sitios que son Patrimonio de la Humanidad en la ciudad. Ambas cámaras del Parlamento ruso (la Duma Estatal y el Consejo de la Federación) también tienen su sede en Moscú.
La ciudad posee una amplia red de transporte que incluye tres aeropuertos internacionales, nueve estaciones de ferrocarril y uno de los más profundos sistemas de metro del mundo, el metro de Moscú, solo superado por el de Tokio en número de pasajeros. Su suburbano es reconocido como uno de los más ricos y variados arquitectónicamente en sus 215 estaciones, repartidas por la ciudad. Según la publicación Forbes 2011, Moscú es la segunda ciudad del mundo en número de multimillonarios.
Moscú se encuentra a las orillas del río Moskvá, que fluye por poco más de 500 kilómetros a través de la llanura de Europa oriental en el centro de Rusia. Cuarenta y nueve puentes atraviesan el río y sus canales dentro de los límites de la ciudad. La altitud de Moscú, en el Centro de Exposiciones de Rusia (VVC), donde se encuentra la principal estación meteorológica de la ciudad, es de 156 metros. Las tierras altas de Tioply Stan son el punto más alto de la ciudad, a 255 metros. La ciudad de Moscú (sin incluir el anillo de circunvalación MKAD) mide 39,7 km de este a oeste y 51,8 km de norte a sur.
Moscow (/ˈmɒskoʊ, -kaʊ/; Russian: Москва́, tr. Moskvá, IPA: [mɐˈskva] is the capital and most populous city of Russia, with 13.2 million residents within the city limits and 17 million within the urban area. Moscow is one of Russia's two federal cities, along with St Petersburg.
Moscow is a major political, economic, cultural, and scientific centre of Russia and Eastern Europe, as well as the largest city (both by population and by area) entirely on the European continent. By broader definitions Moscow is among the world's largest cities, being the 14th largest metro area, the 18th largest agglomeration, the 14th largest urban area, and the 11th largest by population within city limits worldwide. According to Forbes 2013,[13] Moscow has been ranked as the ninth most expensive city in the world by Mercer and has one of the world's largest urban economies, being ranked as an alpha global city according to the Globalization and World Cities Research Network, and is also one of the fastest growing tourist destinations in the world according to the MasterCard Global Destination Cities Index.
Moscow is the northernmost and coldest megacity and metropolis on Earth. It is home to the Ostankino Tower, the tallest free standing structure in Europe; the Federation Tower, the second-tallest skyscraper in Europe; and the Moscow International Business Center. By its territorial expansion on July 1 2012 southwest into the Moscow Oblast, the area of the capital more than doubled, going from 1,091 to 2,511 square kilometers (421 to 970 sq mi), resulting in Moscow becoming the largest city on the European continent by area; it also gained an additional population of 233,000 people.
Moscow is situated on the Moskva River in the Central Federal District of European Russia, making it Europe's most populated inland city. The city is well known for its architecture, particularly its historic buildings such as Saint Basil's Cathedral with its colourful architectural style. With over 40 percent of its territory covered by greenery, it is one of the greenest capitals and major cities in Europe and the world, having the largest forest in an urban area within its borders—more than any other major city—even before its expansion in 2012. The city has served as the capital of a progression of states, from the medieval Grand Duchy of Moscow and the subsequent Tsardom of Russia to the Russian Empire to the Soviet Union and the contemporary Russian Federation.
Moscow is the seat of power of the Government of Russia, being the site of the Moscow Kremlin, a medieval city-fortress that is today the residence for work of the President of Russia. The Moscow Kremlin and Red Square are also one of several World Heritage Sites in the city. Both chambers of the Russian parliament (the State Duma and the Federation Council) also sit in the city. Moscow is considered the centre of Russian culture, having served as the home of Russian artists, scientists and sports figures and because of the presence of museums, academic and political institutions and theatres.
The city is served by a transit network, which includes four international airports, nine railway terminals, numerous trams, a monorail system and one of the deepest underground rapid transit systems in the world, the Moscow Metro, the fourth-largest in the world and largest outside Asia in terms of passenger numbers, and the busiest in Europe. It is recognised as one of the city's landmarks due to the rich architecture of its 200 stations.
David Singer
(American, born 1941)
Color offset lithograph on paper
Original Dimensions (H x W): 55.88 cm x 35.56 cm
Published by Bill Graham (BG-229)
Singer's juxtaposition of a noble male orangutan and his mate with Mount Rushmore foreshadows current events.
Portland Art Museum
Media:
* Bahr Gallery: David Singer
* Congress.gov: H.R.792
iss062e087642 (March 10, 2020) --- The SpaceX Dragon resupply ship (at right) and a pair of the International Space Station's main solar arrays foreshadow a trek into an orbital sunset.
What make a Linhof camera a Technika… simply it is the presence of a lockable articulating rear standard on a Linhof field camera. This can easily be identified by the presence of 4 lock knobs protruding from the side at the rear.
(Note: The Aero Technika 45 and subsequent model Aero Technika 45 EL do not have the “Technika” rear standard but originated from the Technika 5x7 with slipstream housing and kept the Technika label…
Also (as Bob reminded me) the monorail Kardan 45 and successor Color Kardan were basically Technika's on a stick with the same articulating back as the Technika - but never given the Technika name so I did not include them)
Timeline
1934 - Prototype Ur-Technika
The prototype that would become the Linhof Technika. Looking like it was cobbled together from the spare parts bin this camera appears to have both Linhof and Perka camera parts. According to lore Nikolaus Karpf invented this shortly after taking over the company and had a grand vision of a bright future for Linhof with the Technika camera as its centerpiece.
1934 - Modell 34
Surprisingly the first Technika camera was not named a Technika. It was a Linhof Modell 34 with an articulating back.
The Linhof Modell 34 was the top of the line camera made by Linhof Prazisions Kamera Werk in Munich, Germany. Several ads, reviews, press releases, and other marketing material heralded the arrival of the Modell 34, with sales commencing conveniently enough in early 1934.
The first of the model 34 cameras did not have an articulating back. They were similar to the preceding model camera Linhof had called the Prazisionskamera. Near the end of 1934 the articulating back was added to the Modell 34 of 9x12 and larger.
So why not change the name of this camera with the new feature?
Perhaps the advertising budget for the year was already spent? or perhaps the Model 34 was always intended to have the back but it was somehow delayed?
It is very likely nobody alive today knows the answer.
By 1935 Linhof was no longer marketing the camera as the Modell 34, it is clear they were trying to rebrand it. It was marketed as Prazisions Modell Camera and the Spezial Modell Camera.
One ad called it the: Linhof Original Universal-Prazisions-Camera Spezialmodell… in an attempt to cover all the bases at once.
A version still made without the articulating back was named the Standard Modell.
In 1936 the Technika name appeared and has stuck for over 85 years! I did not include the camera here as the first Technika badged cameras were identical to the Model 34 of 1934.
1938 - Technika
The Technika saw many incremental design and functional changes from 1936 until 1945. Mostly centered around design changes and improvements to the front standard.
Minor changes were constantly happening and the style shown here- with two front posts but no pull handle- dates to 1938
Lensboard size changes in 1939.
1942 - Wartime Technika
Beginning as early as 1941 and continuing throughout WWII chrome lensboard locking clips are added to the front standard and the sports finder is changed to a wire crosshair type.
1945 - Technika II
This camera style likely first appears at the very end of the war c1945.
Following the end of WWII the current version of the Technika was renamed the Technika II.
The 1945 Technika II label designated postwar made cameras available only in 9x12 or 13x18.
The term Technika II had been mentioned in sales info as far back as 1937 but at the time it only differentiated between models with or without a hinged door on the film back.
The post war Technika II was a continuation of the wartime Technika cameras which could easily be identified by the 2 chrome lensboard clips at the top of the front standard. The post war Technika II cameras and wartime Technika cameras are the same except for one stylistic difference. The edge of the bed and the front edge of the body have a silver accent on the Technika II. It seems likely this style began just prior to the end of the war. Wartime Technika’s had black leather or paint along this edge.
The post war 9x12 Technika II was very short lived, a year or less, and was quickly replaced by the new Technika III 9x12 in 1946. The 13x18 Technika II continued to be made until 1950.
1946 - Technika III (Early)
In the fall of 1946 Linhof introduced a brand new 9x12/4x5 camera. The Technika III was a major design and style change. Slightly larger and more robust than the earlier models the exterior is no longer completely wrapped in black leather but instead a it is a satin chrome with black leather panels. It is streamlined in chrome and polished aluminum, while the Art Deco lensboard, interior, and bed, are black paint..
The major technical feat of the Technika III is the addition of a rangefinder with quick change cams capable of accepting the entire line of lenses available. The first version rangefinder housing is a simple square block and the cams are short and double sided with the 90mm and 50mm on opposite sides.
3 distinct versions of the 4x5 Technika III exist: Early, Mid, & Late. Within these 3 categories individual models can be separated out possessing slight cosmetic and minor functional changes. The early models reflect the first Technika cameras while the late models foreshadow all the Technika's that have come since.
1950 - Super Technika III (Mid)
In 1950 Linhof restyled the 4x5” Technika III. A new RF cam design is introduced and the camera appears more smooth and far less boxy.
The rangefinder housing is now geometrically shaped and streamlined as is the clip at the top of the lensboard. Controls along the front standard and bedrail that were once black anodized buttons are now thin aluminum levers. The leather handle on the side of the camera is removed and a thick strap held on with a long chrome plate lies nearly flush along the side, attached with 2 screws with low-profile oversized screw-heads. The black lensboard with white trim of the early III is replaced with a new polished aluminum board with the Linhof script logo across the top in red.
The crown jewel of the 1950 refresh is the new shutter and lens design. The dial set compur shutter is literally given a facelift. While still the same inside, the exterior of the shutter is now a streamlined gleaming chrome cone, emblazoned LINHOF in bold red block letters. To fill the new Linhof shutters Schneider, Voigtlander, and Zeiss are commissioned by Linhof to make special lenses to complete the camera. Some of the most iconic LF lenses ever made resulted. Each lens is made in matching chrome to the shutter and engraved with the Linhof logo script in red.
In the North American market Kling has become the official dealer and the new Technika III models with rangefinder are christened the Super Technika.
The Technika III is also the first Linhof camera to have a choice of color! Following the design refresh of 1950 a “burgundy red” or “forest green” version was available, covering the leather, bellows, and interior, completely eliminating the black.
1954 - Super Technika III (Late)
The late model Technika III’s foreshadowed what was to come. The new style door with the geometric shape and 2 focus wheels has continued on Technika’s through to today.
This new door shape allowed newer larger lenses like the Schneider Xenotar and Zeiss Planar to remain in the camera when closed up for travel.
The Linhof shield logo also appears on the upper right side of the lensboards for the first time.
1956 - Technika Slipstream Housing
The origins of the Aero Technika go back to the late 1950's and began as a slipstream housing that covered the front of a 13x18 Technika camera. This housing shielded the bellows from the wind and provided protection to the front of the camera. Apparently as the Aero Technika evolved from this it kept the name but not the function of the Technika...
1957 - Super Technika IV
The 4x5 Super Technika IV was truly a completely Super camera! Evolved from the original Technika of 1934 it was a reimagining of the Technika III. Nearly every mechanical feature of the III was redesigned to be more robust as well as to improve function.
In a radical re-style the Technika IV cameras eliminated the black paint interior and black leather exterior. The interior color was either Sierra Tan, Pearl Grey, or Brown and the exterior leather was Tan. A new style lensboard in tan or grey crinkle paint was available only during the time-period which the Technika IV was sold.
To ensure the Super status of their beloved hand crafted cameras Linhof contracted the top German optics companies to make special lenses to complete the Super camera. Some of the most iconic LF lenses ever made resulted. The Schneider 150mm 2.8 Xenotar, Voigtlander 150 & 210mm APO Lanthar, and the Zeiss 75mm Biogon, 135mm Planar, & 250mm Sonnar were all originally designed specifically for the Super Technika IV.
This was the Golden Age for Linhof and the Super Technika title would stand to define the top of the line in professional and high end amateur cameras for the next 60 years.
Amazingly the 1956 Super Technika IV design has lasted nearly 65 years and into the present day! The models that followed, the Super Technika V and Master Technika have only added incremental refinements building upon and perfecting the original design of the Super Technika IV.
The 4x5 Technika IV was made for 8 years from 1956-1963 and there are 3 variations -
Early - Struts attach to bed at single raised point
Mid Production - Struts attached pinched between points
Later - Struts attached pinched and Hawksbill shape on RF housing (better security of RH grip)
1958 - Aero Technika
Evolved from the Technika Slipstream Housing the Aero Technika is a robust aerial camera the minimal functions are encased in an armored housing with a grip on each side. It used the same film back, lensboards, and fantastic lens line-up as the Technika. The articulating back is not made on these cameras.
The camera in this photo is equipped with the Linhof Focal Plane Shutter an accessory shutter that could be used with any 4x5 Technika camera from the III on.
1963 - TechnikaFlex TLR
The Linhof Technikaflex reflex housing attachment turned a Technika camera into a 4x5 TLR (Twin Lens Reflex). Mounted atop the Technika camera it utilized an identical but shutterless lens mounted on a 6x9 board as the viewing lens.
1963 - Super Technika V
Some black paint is back. The lensboard is now black, as is the Linhof shutter. Back locks are black trimmed and the Interior paint is blackish gunmetal grey.
Exterior leather is still tan
4x5 RH strut is not symmetrical and extends closer to bellows than LH side. No other Technika does this so this is unique to the 4x5 V.
A major improvement over the earlier Technika’s is that the 4x5 Rangefinder Focusing Cams are now interchangeable between bodies and not unique to each specific camera.
The rise knob is now a lever to facilitate the use of wide lenses which sit back in the body and make it hard to use the earlier style knob. Earlier V models have a white and tan plastic lever and later models a black metal one.
1972 - Master Technika
Adding greater wide angle lens function a top flap is cut out of the body. The range of movement of both front and rear standard are increased.
The black leather is back and the style appears similar to the Technika III.
Although the Master Technika it is nearly the same today as it was in 1972 when it replaced the Super Technika V there have been some minor improvements several cosmetic changes and different naming conventions over the last 49 years.
1972 - Master Technika (MT) "Zebra finder" Chrome spring latches on back. A non-RF model was not marketed until the release of the MT2000 in 1995.
(Linhof has always made special order cameras so a no-RF camera could have been special ordered.)
1987 - "Black Finder" introduced but appears it was sold along the "zebra" style until about 1995... there also appears to be a style that was halfway between them with short "zebra stripes"
1989 - Germany reunifies and Linhof drops the West word sometime between 1991-1994.
1991 - Back spring latches now black. I think the whole back section is slightly changed as well. I know at some point the Fresnel is relocated to clip in over the GG, in the earlier MT cameras it fit forward of the GG.
1974 - Aero Technika 45EL
The Aero Technika is now modular.
No longer using the Technika lensboard, each lens is now built into its own interchangeable lens cone. This gives the lens better protection when not attached to the camera.
It can still take Technika backs but it has a new 4x5” rollfilm back! It is a popular camera with militaries and space agencies.
1995 - Master Technika 2000 EMS
MT 2000 released with EMS (electronic RF) or with no RF. The original MT was still available at this time.
The first ever Large Format Electronic Viewfinder and Rangefinder, available as an accessory attachment for the 4x5” Master Technika 2000. “Precision Engineering met Advanced Electronics” and Linhof created the “Large Format System of the Future” - The EMS
It generated very high praise and excitement when it first arrived but perhaps it was ahead of its time. The EMS unit was expensive and not foolproof, especially with longer focal lengths.
Sales were low and eventually rather than trying to maintain the project Linhof offered to buy them back. Most were returned to Linhof but a handful remain in the wild today.
2001 - EMS no longer sold
1995 - Master Technika 2000
A Master Technika without a built in rangefinder. Since the introduction of the rangefinder on the Technika III a model without one was also available. This was continued with the IV and V cameras but the relatively scarcity of these non-rf models in IV or V cameras indicates sales were very low. The Master Technika was only sold with a RF built in until the MT2000.
The MT 2000 does have a new trick, it has a built in close focusing device so now a lens can be focused while remaining on the perch. As it is not able to couple to a RF it has never been added to the MT cameras with RFs.
The MT 2000 has gone through some cosmetic changes over the years including:
2003 - Back lock knobs and focus wheels are now all chrome (they were black paint trimmed chrome before). MT 2000 strap lugs have been relocated to the top from the sides as the EMS is no longer an option. MT 2000 no longer has a cover over the spot where the RF would attach and the leather is now flush along the side with no visible cover.
2005 - Sliding flap lock design changes to all black button. Also cosmetic change to the back change clips.
2001 - Master Technika Classic
The Master Technika is renamed the Master Technika Classic. Presumably this is done to better differentiate between the Master and 2000.
The Master Technika Classic has the same styling and trim as the 2001 MT2000
2006 - Master Technika 3000
Nearly identical to the MT2000 with one exception. The MT 3000 now an external knob to actuate the internal perch focus for wide lenses. - The final version of the 5x7 Technika V also had this feature in 1963.
2008 - MT 3000 / MT Classic. Cosmetic change to back change clips.
2013 - Commemorative & Special Finish Cameras
The Master Technika Classic of 2013 was made in a special white leather to commemorate the 125th anniversary of the Linhof Camera Co.
Throughout its 87 years the Technika has had a number of Special Finish or Commemorative cameras:
1937 - Technika Medizin with special all White Medical Finish. A special order finish available until 1957 when the Technika III ceased production.
1952 - Technika III Burgundy and Forrest Green versions (6x9 4x5 & 5x7). Colored leather bellows, interior paint, and accessories. These colors could be special ordered for any Technika III until 1957.
1955 - For commercial purposes, a transparent 6x9 Super Technika III was built with Rollex cassette, in order to demonstrate the technology of the camera.
1957 - Blue Leather and interior paint Technika III 23
1962 - 75th Company anniversary Gold Super Technika 6×9 with matching Rollex roll film cassette. (Visual appearance of Gold 6x9 is of a Technika III but the date of 1962 puts if firmly in Technika IV production time-period.)
Well thats all I have got to say about that...
If you are still reading this, I salute you! Take a break... go drink a beer... you have earned it!
Cheers!
No, not that type of getting “high.”
High as in adrenaline rush and altitude which simply translates into skydiving and what better way to do my first skydive than over the 4th of July weekend!
Some people look to the sky for fireworks on the 4th of July...I fall out of it!
Along with my friend, Mary, and her sister Susan, we chose to go with an outfit called Skydive Door County located in scenic Sturgeon Bay. The location would provide a picturesque drop-zone of the Door County peninsula.
After a thirty minute instructional period I was outfitted with a harness, goggles and tons of encouragement that everything would be fine.
Aboard the very small Cessna plane, I was treated to scenic views of Green Bay and Lake Michigan. After fifteen minutes of sitting in a very cramped position, I was ready to jump out of the plane with or without a parachute (unbeknownst to me that would foreshadow things to come).
Once they opened the door the real adventure began.
After an exhilarating forty-five second free fall period, my tandem instructor pulled the parachute ripcord (which I was supposed to do but free falling over one hundred twenty miles per hour I kind of forgot to do so).
“Oh sh*t!” my tandem instructor yelled out.
I went from all smiles to what the hell is going on back there?
Apparently the main parachute didn’t deploy properly and my tandem instructor tried in vain to correct the problem to no avail.
“Get back into free fall position (arched back and my heels touching his buttocks...I know that last part sounds weird but it saved my life)!” screamed my tandem instructor.
He then jettisoned the main chute and we had to free fall again for a brief period before he deployed the reserve (and last parachute). So I had two free falls for the price one!
After a somewhat relaxing canopy ride down back to earth we let out a collective sigh of relief upon touching ground.
In the hanger he thanked me for remaining calm. I asked how often that happens and he said maybe one out of three thousand jumps. He added that in his over ten years in skydiving this was only the second time it has ever happened. Lucky me!
Would I do it again?
In a heartbeat...next time I would pack the parachute myself and bring an extra one just to be sure!
Adios from over 10,000 feet from scenic Door County!
Happy Travels!
Text and photo copyright by ©Sam Antonio Photography
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(From 2007) Eta Carinae is a mysterious, extremely bright and unstable star located a mere stone's throw - astronomically speaking - from Earth at a distance of only about 7,500 light years. The star is thought to be consuming its nuclear fuel at an incredible rate, while quickly drawing closer to its ultimate explosive demise. When Eta Carinae does explode, it will be a spectacular fireworks display seen from Earth, perhaps rivaling the moon in brilliance. Its fate has been foreshadowed by the recent discovery of SN2006gy, a supernova in a nearby galaxy that was the brightest stellar explosion ever seen. The erratic behavior of the star that later exploded as SN2006gy suggests that Eta Carinae may explode at any time.
Eta Carinae, a star between 100 and 150 times more massive than the Sun, is near a point of unstable equilibrium where the star's gravity is almost balanced by the outward pressure of the intense radiation generated in the nuclear furnace. This means that slight perturbations of the star might cause enormous ejections of matter from its surface. In the 1840s, Eta Carinae had a massive eruption by ejecting more than 10 times the mass of the sun, to briefly become the second brightest star in the sky. This explosion would have torn most other stars to pieces but somehow Eta Carinae survived.
The latest composite image shows the remnants of that titanic event with new data from NASA's Chandra X-ray Observatory and the Hubble Space Telescope. The blue regions show the cool optical emission, detected by Hubble, from the dust and gas thrown off the star. This debris forms a bipolar shell around the star, which lies near the brightest point of the optical emission. This bipolar shell is itself surrounded by a ragged cloud of fainter material. An unusual jet points from the star to the upper left.
Chandra's data, depicted in orange and yellow, shows the X-ray emission produced as material thrown off Eta Carinae rams into nearby gas and dust, heating gas to temperatures in excess of a million degrees.
This hot shroud extends far beyond the cooler, optical nebula and represents the outer edge of the interaction region. The X-ray observations show that the ejected outer material is enriched by complex atoms, especially nitrogen, cooked inside the star's nuclear furnace and dredged up onto the stellar surface. The Chandra observations also show that the inner optical nebula glows faintly due to X-ray reflection. The X-rays reflected by the optical nebula come from very close to the star itself; these X-rays are generated by the high-speed collision of wind flowing from Eta Carinae's surface (moving at about 1 million miles per hour) with the wind of the companion star (which is about five times faster).
The companion is not directly visible in these images, but variability in X-rays in the regions close to the star signals the star's presence. Astronomers don't know exactly what role the companion has played in the evolution of Eta Carinae, or what role it will play in its future.
Read entire caption/view more images: chandra.harvard.edu/photo/2007/etacar/
Image credit: X-ray: NASA/CXC/GSFC/M.Corcoran et al.; Optical: NASA/STScI
Caption credit: Harvard-Smithsonian Center for Astrophysics
Read more about Chandra:
p.s. You can see all of our Chandra photos in the Chandra Group in Flickr at: www.flickr.com/groups/chandranasa/ We'd love to have you as a member!
You can also get Twitter updates whenever there's a new image:
South Beach by the pier at sunrise.
"The sea awoke at midnight from its sleep,
And round the pebbly beaches far and wide
I heard the first wave of the rising tide
Rush onward with uninterrupted sweep;
A voice out of the silence of the deep,
A sound mysteriously multiplied
As of a cataract from the mountain's side,
Or roar of winds upon a wooded steep.
So comes to us at times, from the unknown
And inaccessible solitudes of being,
The rushing of the sea-tides of the soul;
And inspirations, that we deem our own,
Are some divine of foreshadowing and foreseeing
Of things beyond our reason or control."
Henry Wadsworth Longfellow
Amsterdam NL, harbour area - At the end of the Strekdam in Amsterdam, beside the grain-silo-turned-housing-complex, MVRDV has built a ten-floor housing complex in the water. The project Silodam started in 1995. It has become a truly metropolitan housing complex comprising 135 owner-occupied dwellings, 14 rental dwellings and 1,400 m2 of commercial space. To achieve a degree of transparency and preserve views of the river IJ from the Houthaven, three large 'holes' were made in the volume. One was intended as a dock, the other two as semi-public spaces for residents and users of the complex.
Pontsteiger, Houthavens Amsterdam, NL - arons en gelauff architecten
The building is located at the end of a 200 metre dam that projects into the water of the river IJ. The unusual form was designed with apartment dwellers’ preferences in mind: residential demand is highest either at the top of high rises (penthouse views) or at the base to connect to the liveliness at city level. In the Pontsteiger design concept the part in between is simply minimized. The large building consists of a six floor low rise block that wraps around a plaza on the waterfront. Two slender 60 metre towers at the open end of this block frame the river view. The towers carry a bridge spanning 48 metres rising to a height of 90 metres above the city. The result is an iconic building that foreshadows Amsterdam’s growth of high rise buildings around the river IJ.
La catedral de la Intercesión de la Virgen junto al foso (en ruso Собор Покрова Пресвятой Богородицы, что на Рву, Sobor Pokrová Presvyatoy Bogoróditsy, chto na Rvu), más conocida como Catedral de San Basilio, es un templo ortodoxo localizado en la Plaza Roja de la ciudad de Moscú, Rusia. Es mundialmente famosa por sus cúpulas en forma de bulbo. A pesar de lo que se suele pensar popularmente, la Catedral de San Basilio no es ni la sede del Patriarca Ortodoxo de Moscú, ni la catedral principal de la capital rusa, pues en ambos casos es la Catedral de Cristo Salvador. Como parte de la Plaza Roja, la catedral de San Basilio fue incluida desde 1990, junto con el conjunto del Kremlin, en la lista de Patrimonio de la Humanidad de Unesco.
La construcción de la catedral fue ordenada por el zar Iván el Terrible para conmemorar la conquista del Kanato de Kazán, y se realizó entre 1555 y 1561. En 1588, el zar Teodoro I de Rusia mandó que se agregara una nueva capilla en el lado este de la construcción, sobre la tumba de San Basilio el Bendito, santo por el cual se empezó a llamar popularmente la catedral.
San Basilio se encuentra en el extremo sureste de la Plaza Roja, justo frente a la Torre Spásskaya (la Torre del Salvador) del Kremlin y la iglesia de San Juan Bautista en Dyákovo.
El concepto inicial era construir un grupo de capillas, dedicadas a cada uno de los santos en cuyo día el zar ganó una batalla, pero la construcción de una torre central unifica estos espacios en una sola catedral.
La leyenda dice que el zar Iván dejó ciego al arquitecto Póstnik Yákovlev para evitar que proyectara una construcción que pudiera superar a esta, aunque parece claro que no se trata más que de una fabulación, ya que Yákovlev participó, pasados unos años, en la construcción del Kremlin de Kazán.
La catedral de San Basilio no debe confundirse con el Kremlin de Moscú, que está situado a su lado en la Plaza Roja, y por tanto no forma parte de él. Aun así, muchos medios confunden ambas construcciones.
es.wikipedia.org/wiki/Catedral_de_San_Basilio
The Cathedral of Vasily the Blessed (Russian: Собор Василия Блаженного, Sobor Vasiliya Blazhennogo), commonly known as Saint Basil's Cathedral, is a church in Red Square in Moscow, Russia. The building, now a museum, is officially known as the Cathedral of the Intercession of the Most Holy Theotokos on the Moat (Собор Покрова Пресвятой Богородицы, что на Рву, Sobor Pokrova Presvyatoy Bogoroditsy, chto na Rvu) or Pokrovsky Cathedral (Покровский собор). It was built from 1555–1561 on orders from Ivan the Terrible and commemorates the capture of Kazan and Astrakhan. It was the city's tallest building until the completion of the Ivan the Great Bell Tower in 1600.
The building is shaped like the flame of a bonfire rising into the sky, a design that has no parallel in Russian architecture. Dmitry Shvidkovsky, in his book Russian Architecture and the West, states that "it is like no other Russian building. Nothing similar can be found in the entire millennium of Byzantine tradition from the fifth to the fifteenth century ... a strangeness that astonishes by its unexpectedness, complexity and dazzling interleaving of the manifold details of its design." The cathedral foreshadowed the climax of Russian national architecture in the 17th century. The Guardian compared building with "garish chunk of Disneyland architecture" and "a clown's nose on the face of the evil empire".
DREAMING MACHINES ~ Acrylic on gessoed panel 11" x 14", (27.9 cm x 35.6 cm.),Completed May, 2008
The most recent painting in my series of paintings concerning the "reality" of dreams.
I spend a lot of time dreaming. Any time I can, I dream. As a child I was scolded for "dreaming". So, this made me want to dream even more! Most of the time, I prefer my dreams to the waking world. But not the nightmares!
I often think that dreams may be the gateway to another world. Perhaps a parallel world just as important as the waking world which we call "reality"?
When one dies does he go into a dream from which he never awakens? Perhaps dreams foreshadow death? Have we all not thought this? Not a very scientific theory however. The brain activity that goes on during dreaming, ceases all together at death.
On the other hand, if brain activity is electricity, perhaps this activity moves on after the body machine runs down? Is electricity energy? Is energy immortal? Is this electrical energy in us, the current that travels via synapse junctions in the brain from one neuron to the next, the undying energy of a "soul"? … But I digress … I am speaking now of dreams, not souls.
A dream is the only alternative reality that all people visit. From Junkies to Presidents, we all travel to this other world, twisted and strange as it is.
Human beings are indeed "DREAMING MACHINES", (and hence my title for this painting)
My painting shows representations of what it is to dream, and what it is to be in a dream. This is just "remembering" my dreams. Dream remembrance is not at all accurate. Somewhere on the way back from the dream, On the "bridge" from our dream back to reality, we lose most of the details. Like a man trying to carry a big armload of tiny twigs on a windy day, most of them blow away by the time we get back. Trying to recall and paint the remnants excites me. It brings me closer to my dreams. However, it's difficult because almost all my twigs are gone!
Dreaming is seeing, being and existing within, and without, worlds merging known and unknown.
Painting is very much like dreaming. I must seek to find my dreams because they are my models!
Dreaming is feeling and seeing things only possible in dreams. In dreams we experience things which are beyond our waking imaginations.
In dreams we mix fragments from our past with an assortment of possible futures.
In our dreams we stir a "psycho-stew" of things that are, can be, may be, and never will ever be.
In dreams we see our "real' worlds, warped and molded by abstract ideas and notions we never "dreamed" we had. ;)
In dreams there are structures, both logical and ludicrous. Cities that stretch further than the eye can see. Places I've been and never been. Rivers, Lakes and Oceans. Wide open spaces and small dank claustrophobic spaces that can be a prison or an endless maze.
In dreams there be Monsters!
We call all this "The stuff of dreams". Does it come from within us, or somewhere else?
Dreams are both metaphor and analogy ... and neither. Dreams make no sense, and yet can be important revelations!
In this painting, a woman's mind explodes with dreams. Dreams float away like bubbles that escape into a vast and endless expanse. Behind her, nightmares are entombed in an ancient wall of dark fears.
In my dreams I often can not speak, so my mouth is covered. My dream world is endless. It rocks like a cradle on a silky sea, filled with visions of fish. I see my dreams through many eyes, and many lenses, (Like the many lenses I use when I paint.)
We have dreams of sexuality so bizarre they are unspeakable. We all have our secret dreams. Dreams that we will never tell. We will take these dreams with us to that final dream … or that final nothing.
To think that all the people who have ever lived have had hundreds of dreams! Each dream is unique. How many dream worlds have been dreamt of? And how many more dreams shall we have?
contact me at rsconnett@gmail.com
La Torre Spásskaya (en ruso, Спа́сская башня, literalmente «Torre del Salvador») es la torre principal del muro este del Kremlin de Moscú, situada junto a la Plaza Roja.
es.wikipedia.org/wiki/Torre_Spasskaya
La catedral de la Intercesión de la Virgen junto al foso (en ruso Собор Покрова Пресвятой Богородицы, что на Рву, Sobor Pokrová Presvyatoy Bogoróditsy, chto na Rvu), más conocida como Catedral de San Basilio, es un templo ortodoxo localizado en la Plaza Roja de la ciudad de Moscú, Rusia. Es mundialmente famosa por sus cúpulas en forma de bulbo. A pesar de lo que se suele pensar popularmente, la Catedral de San Basilio no es ni la sede del Patriarca Ortodoxo de Moscú, ni la catedral principal de la capital rusa, pues en ambos casos es la Catedral de Cristo Salvador. Como parte de la Plaza Roja, la catedral de San Basilio fue incluida desde 1990, junto con el conjunto del Kremlin, en la lista de Patrimonio de la Humanidad de Unesco.
La construcción de la catedral fue ordenada por el zar Iván el Terrible para conmemorar la conquista del Kanato de Kazán, y se realizó entre 1555 y 1561. En 1588, el zar Teodoro I de Rusia mandó que se agregara una nueva capilla en el lado este de la construcción, sobre la tumba de San Basilio el Bendito, santo por el cual se empezó a llamar popularmente la catedral.
San Basilio se encuentra en el extremo sureste de la Plaza Roja, justo frente a la Torre Spásskaya (la Torre del Salvador) del Kremlin y la iglesia de San Juan Bautista en Dyákovo.
El concepto inicial era construir un grupo de capillas, dedicadas a cada uno de los santos en cuyo día el zar ganó una batalla, pero la construcción de una torre central unifica estos espacios en una sola catedral.
La leyenda dice que el zar Iván dejó ciego al arquitecto Póstnik Yákovlev para evitar que proyectara una construcción que pudiera superar a esta, aunque parece claro que no se trata más que de una fabulación, ya que Yákovlev participó, pasados unos años, en la construcción del Kremlin de Kazán.
La catedral de San Basilio no debe confundirse con el Kremlin de Moscú, que está situado a su lado en la Plaza Roja, y por tanto no forma parte de él. Aun así, muchos medios confunden ambas construcciones.
es.wikipedia.org/wiki/Catedral_de_San_Basilio
The Spasskaya Tower (Russian: Спасская башня, tr. Spasskaya Bashnya), translated as 'Saviour Tower', is the main tower on the eastern wall of the Moscow Kremlin which overlooks the Red Square.
en.wikipedia.org/wiki/Spasskaya_Tower
The Cathedral of Vasily the Blessed (Russian: Собор Василия Блаженного, Sobor Vasiliya Blazhennogo), commonly known as Saint Basil's Cathedral, is a church in Red Square in Moscow, Russia. The building, now a museum, is officially known as the Cathedral of the Intercession of the Most Holy Theotokos on the Moat (Собор Покрова Пресвятой Богородицы, что на Рву, Sobor Pokrova Presvyatoy Bogoroditsy, chto na Rvu) or Pokrovsky Cathedral (Покровский собор). It was built from 1555–1561 on orders from Ivan the Terrible and commemorates the capture of Kazan and Astrakhan. It was the city's tallest building until the completion of the Ivan the Great Bell Tower in 1600.
The building is shaped like the flame of a bonfire rising into the sky, a design that has no parallel in Russian architecture. Dmitry Shvidkovsky, in his book Russian Architecture and the West, states that "it is like no other Russian building. Nothing similar can be found in the entire millennium of Byzantine tradition from the fifth to the fifteenth century ... a strangeness that astonishes by its unexpectedness, complexity and dazzling interleaving of the manifold details of its design." The cathedral foreshadowed the climax of Russian national architecture in the 17th century. The Guardian compared building with "garish chunk of Disneyland architecture" and "a clown's nose on the face of the evil empire".
Shocktroopers were the most feared soldiers in the Separatist Army. They endured some of the most difficult training and were relentless in their pursuit of being the ultimate soldier. Those who couldn't keep up with the intense training were reassigned to infantry units. Shocktroopers were revered for their immense strength and fortitude during battle. It wasn't uncommon for a small squad of three or four Shocktroopers to take on an entire company of Marines- and survive. The record of Most Kills by a One Person (at 648 confirmed kills) is held by a former Shocktrooper; Percy "Bullseye" Hamilton, Staff Sergeant, Retired.
Hamilton is also credited with one of the most heroic acts of the war. Pinned down by a squadron of GH-23's from the 47th Marine Aircraft Wing, he single-handedly downed fourteen GH-23 Infantry Dropships with an unmounted 18.7mm Anti Aircraft Cannon, giving his troops the necessary time to escape.
To crave and to have are as like as a thing and its shadow. For when does a berry break upon the tongue as sweetly as when one longs to taste it, and when is the taste refracted into so many hues and savors of ripeness and earth, and when do our senses know any thing so utterly as when we lack it? And here again is a foreshadowing -- the world will be made whole. For to wish for a hand on one's hair is all but to feel it. So whatever we may lose, very craving gives it back to us again. - M.R.
Moscú - Moscow - Москва
La catedral de la Intercesión de la Virgen junto al foso (en ruso Собор Покрова Пресвятой Богородицы, что на Рву, Sobor Pokrová Presvyatoy Bogoróditsy, chto na Rvu), más conocida como Catedral de San Basilio, es un templo ortodoxo localizado en la Plaza Roja de la ciudad de Moscú, Rusia. Es mundialmente famosa por sus cúpulas en forma de bulbo. A pesar de lo que se suele pensar popularmente, la Catedral de San Basilio no es ni la sede del Patriarca Ortodoxo de Moscú, ni la catedral principal de la capital rusa, pues en ambos casos es la Catedral de Cristo Salvador. Como parte de la Plaza Roja, la catedral de San Basilio fue incluida desde 1990, junto con el conjunto del Kremlin, en la lista de Patrimonio de la Humanidad de Unesco.
La construcción de la catedral fue ordenada por el zar Iván el Terrible para conmemorar la conquista del Kanato de Kazán, y se realizó entre 1555 y 1561. En 1588, el zar Teodoro I de Rusia mandó que se agregara una nueva capilla en el lado este de la construcción, sobre la tumba de San Basilio el Bendito, santo por el cual se empezó a llamar popularmente la catedral.
San Basilio se encuentra en el extremo sureste de la Plaza Roja, justo frente a la Torre Spásskaya (la Torre del Salvador) del Kremlin y la iglesia de San Juan Bautista en Dyákovo.
El concepto inicial era construir un grupo de capillas, dedicadas a cada uno de los santos en cuyo día el zar ganó una batalla, pero la construcción de una torre central unifica estos espacios en una sola catedral.
La leyenda dice que el zar Iván dejó ciego al arquitecto Póstnik Yákovlev para evitar que proyectara una construcción que pudiera superar a esta, aunque parece claro que no se trata más que de una fabulación, ya que Yákovlev participó, pasados unos años, en la construcción del Kremlin de Kazán.
La catedral de San Basilio no debe confundirse con el Kremlin de Moscú, que está situado a su lado en la Plaza Roja, y por tanto no forma parte de él. Aun así, muchos medios confunden ambas construcciones.
es.wikipedia.org/wiki/Catedral_de_San_Basilio
The Cathedral of Vasily the Blessed (Russian: Собор Василия Блаженного, Sobor Vasiliya Blazhennogo), commonly known as Saint Basil's Cathedral, is a church in Red Square in Moscow, Russia. The building, now a museum, is officially known as the Cathedral of the Intercession of the Most Holy Theotokos on the Moat (Собор Покрова Пресвятой Богородицы, что на Рву, Sobor Pokrova Presvyatoy Bogoroditsy, chto na Rvu) or Pokrovsky Cathedral (Покровский собор). It was built from 1555–1561 on orders from Ivan the Terrible and commemorates the capture of Kazan and Astrakhan. It was the city's tallest building until the completion of the Ivan the Great Bell Tower in 1600.
The building is shaped like the flame of a bonfire rising into the sky, a design that has no parallel in Russian architecture. Dmitry Shvidkovsky, in his book Russian Architecture and the West, states that "it is like no other Russian building. Nothing similar can be found in the entire millennium of Byzantine tradition from the fifth to the fifteenth century ... a strangeness that astonishes by its unexpectedness, complexity and dazzling interleaving of the manifold details of its design." The cathedral foreshadowed the climax of Russian national architecture in the 17th century. The Guardian compared building with "garish chunk of Disneyland architecture" and "a clown's nose on the face of the evil empire".
Frank L Wright - 1896 (remodel)
The Chicago architectural firm of Burnham and Root designed the Charles E. Roberts house in 1879, and Wright remodeled the residence in 1896. The commission foreshadows Wright’s 1905 renovation of Burnham and Root’s iconic Rookery building in downtown Chicago.
flwright.org/researchexplore/wrightbuildings/charlesrober...
© 2011 by Papafrezzo Photography. All rights reserved.
The roof of Saint Basil's Cathedral in winter @ -15℃ / 5℉.
The Cathedral of the Protection of Most Holy Theotokos on the Moat (Russian: Собор Покрова пресвятой Богородицы, что на Рву), popularly known as Saint Basil's Cathedral (Russian: Собор Василия Блаженного), is a Russian Orthodox cathedral erected on the Red Square in Moscow in 1555–1561. Built on the order of Ivan IV of Russia to commemorate the capture of Kazan and Astrakhan, it marks the geometric center of the city and the hub of its growth since the 14th century. It was the tallest building in Moscow until the completion of the Ivan the Great Bell Tower in 1600.
The original building, known as "Trinity Church" and later "Trinity Cathedral", contained eight side churches arranged around the ninth, central church of Intercession; the tenth church was erected in 1588 over the grave of venerated local saint Vasily (Basil). In the 16th and the 17th centuries the cathedral, perceived as the earthly symbol of the Heavenly City, was popularly known as the "Jerusalem" and served as an allegory of the Jerusalem Temple in the annual Palm Sunday parade attended by the Patriarch of Moscow and the tsar.
The building's design, shaped as a flame of a bonfire rising into the sky, has no analogues in Russian architecture: "It is like no other Russian building. Nothing similar can be found in the entire millennium of Byzantine tradition from the fifth to fifteenth century... a strangeness that astonishes by its unexpectedness, complexity and dazzling interleaving of the manifold details of its design." The cathedral foreshadowed the climax of Russian national architecture in the 17th century.
The cathedral has operated as a division of the State Historical Museum since 1928. It was completely secularized in 1929[9] and, as of 2011, remains a federal property of the Russian Federation. The cathedral has been part of the Moscow Kremlin and Red Square UNESCO World Heritage Site since 1990. It is often mislabeled as the Kremlin due to its location on Red Square in immediate proximity of the Kremlin.
[Excerpt from the Saint Basil's Cathedral entry on Wikipedia]
Best enjoyed large and on black.
“What kind of world we are creating? It is the exact opposite of the hedonistic Utopias that the old reformers imagined. Something huge, terrible, and glittering—a world of steel and concrete, of monstrous machines and terrifying weapons.” – George Orwell’s Nineteen Eighty Four
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It’s been a while since I opened up Photoshop for a bit of cheeky image editing, so here’s the latest experimental result! This one depicts a very British dystopia. George Orwell remains an infinitely quotable chap for this sort of subject, and I highly recommend his thought-provoking literary works. 'Nineteen Eighty Four' was a truly visionary undertaking – it foreshadowed the concept of a surveillance society long before the development of modern day technologies that would make it all possible.
Britain is leading the world when it comes to CCTV. It has one and a half times as many surveillance cameras as communist China. The exact number of them in the UK is not known but an estimate in 2002 counted the figure at well over four million. The methodology of collecting such statistics is rather vague but reasonable research suggests that our country now has one camera for every 14 people.
The security infrastructure being created, whilst valid in many respects, presents a plethora of worrying possibilities. The coupling of CCTV cameras with facial recognition algorithms that track people through crowds, read registration plates and log all this data for future use is handy for current civil enforcement but leaves the door open for the state of the future to have profound levels of control over society.
(Thanks go to Richard Dawkins and the editors of Boing Boing for using the image to illustrate this article and sending lots of visitors here as a result.)
The Four Horsemen whose Ride presages the end of the world are known to be Death, War, Famine, and Pestilence. But even less significant events have their own Horsemen. For example, the Four Horsemen of the Common Cold are Sniffles, Chesty, Nostril, and Lack of Tissues; the Four Horsemen whose appearance foreshadows any public holiday are Storm, Gales, Sleet, and Contra-flow.
Terry Pratchett
A single oak tree stands against a cloud-filled sky. Its bare branches reach toward the sky like wrinkled fingers, begging for rain. The land around him is bare and barren, cracked and dried by the relentless sun.
There is a feeling of loneliness and isolation. The tree is the only living thing in sight, surrounded by an infinite void. Dark clouds hang over her like a threat, foreshadowing a storm to come.
But there is also a melancholic beauty. The tree, naked and vulnerable, still stands tall with strength and determination. Dark clouds can be a threat, but they can also be a source of life. The rain they bring can revive the earth and give the tree the strength it needs to sprout again.
Photography is a reminder that life is full of challenges.
There will be times when we feel alone and isolated, like the tree in the photograph. But there will also be moments of beauty and hope, like the promise of rain that the clouds represent.
The tree is a symbol of strength and resilience. It has weathered many storms and is still standing.
The bare earth is a symbol of hope. It is ready to be renewed by the rain.
Dark clouds are a symbol of change. They can bring rain, but they can also bring sun.
The photo is a beautiful and moving picture of life. She reminds us that life is full of ups and downs, but that there is always hope for a better future.
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Text & Photography: ©MárioSilva
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The setting sun glints off the cars of a Newark-bound PATH train, seen crossing over an NJ Transit train of Arrow III EMUs as both approach Dock Bridge. As if to foreshadow their time in the sun coming to an end, this shot was taken immediately after I read the news that the first MultiLevel III car had arrived on NJ Transit property, the full order of which are intended to retire the entire fleet of GE-built single-level MU cars.
Durham Cathedral, in the city of Durham, County Durham.
It was built between the late 11th and early 12th century to house the bodies of St Cuthbert and the Venerable Bede. It attests to the importance of the early Benedictine monastic community and is the largest and finest example of Norman architecture in England.
The innovative audacity of its vaulting foreshadowed Gothic architecture. The Cathedral lies within the precinct of Durham Castle, first constructed in the late eleventh century under the orders of William the Conqueror.
The Castle was the stronghold and residence of the Prince-Bishops of Durham, who were given virtual autonomy in return for protecting the northern boundaries of England, and thus held both religious and secular power.
The Cathedral and Castle are located on a peninsula formed by a bend in the River Wear with steep river banks constituting a natural line of defence. These were essential both for the community of St. Cuthbert, who came to Durham in the tenth century in search of a safe base, and for the Prince-Bishops of Durham, protectors of the turbulent English frontier.
Durham Cathedral's relics include: Saint Cuthbert's, transported to Durham by Lindisfarne monks in the 800s; Saint Oswald's head and the Venerable Bede's remains. The Durham Dean and Chapter Library contains: sets of early printed books, some of the most complete in England; the pre-Dissolution monastic accounts and three copies of Magna Carta.
Information Sources:
Gilbert Scott-Heron (April 1, 1949 – May 27, 2011) was an American soul and jazz poet, musician, and author, known primarily for his work as a spoken-word performer in the 1970s and 1980s. His collaborative efforts with musician Brian Jackson featured a musical fusion of jazz, blues, and soul, as well as lyrical content concerning social and political issues of the time, delivered in both rapping and melismatic vocal styles by Scott-Heron. His own term for himself was "bluesologist", which he defined as "a scientist who is concerned with the origin of the blues". His poem "The Revolution Will Not Be Televised", delivered over a jazz-soul beat, is considered a major influence on hip hop music.
His music, most notably on the albums Pieces of a Man and Winter in America in the early 1970s, influenced and foreshadowed later African-American music genres such as hip hop and neo soul. His recording work received much critical acclaim, especially for The Revolution Will Not Be Televised. AllMusic's John Bush called him "one of the most important progenitors of rap music", stating that "his aggressive, no-nonsense street poetry inspired a legion of intelligent rappers while his engaging songwriting skills placed him square in the R&B charts later in his career."
Scott-Heron remained active until his death, and in 2010 released his first new album in 16 years, entitled I'm New Here. A memoir he had been working on for years up to the time of his death, The Last Holiday, was published posthumously in January 2012. Scott-Heron received a posthumous Grammy Lifetime Achievement Award in 2012. He also is included in the exhibits at the National Museum of African American History and Culture (NMAAHC) that officially opened on September 24, 2016, on the National Mall, and in an NMAAHC publication, Dream a World Anew. In 2021, Scott-Heron was inducted into the Rock and Roll Hall of Fame, as a recipient of the Early Influence Award.
Gil Scott-Heron was born in Chicago, Illinois. His mother, Bobbie Scott, was an opera singer who performed with the Oratorio Society of New York. His father, Gil Heron, nicknamed "The Black Arrow," was a Jamaican footballer who in the 1950s became the first black man to play for Celtic Football Club in Glasgow, Scotland. Gil's parents separated in his early childhood and he was sent to live with his maternal grandmother, Lillie Scott, in Jackson, Tennessee. When Scott-Heron was 12 years old, his grandmother died and he returned to live with his mother in The Bronx in New York City. He enrolled at DeWitt Clinton High School, but later transferred to The Fieldston School, after impressing the head of the English department with some of his writings and earning a full scholarship. As one of five Black students at the prestigious school, Scott-Heron was faced with alienation and a significant socioeconomic gap. During his admissions interview at Fieldston, an administrator asked him: "'How would you feel if you see one of your classmates go by in a limousine while you're walking up the hill from the subway?' And [he] said, 'Same way as you. Y'all can't afford no limousine. How do you feel?'" This type of intractable boldness would become a hallmark of Scott-Heron's later recordings.
After completing his secondary education, Scott-Heron decided to attend Lincoln University in Pennsylvania because Langston Hughes (his most important literary influence) was an alumnus. It was here that Scott-Heron met Brian Jackson, with whom he formed the band Black & Blues. After about two years at Lincoln, Scott-Heron took a year off to write the novels The Vulture and The Nigger Factory. Scott-Heron was very heavily influenced by the Black Arts Movement (BAM). The Last Poets, a group associated with the Black Arts Movement, performed at Lincoln in 1969 and Abiodun Oyewole of that Harlem group said Scott-Heron asked him after the performance, "Listen, can I start a group like you guys?"[18] Scott-Heron returned to New York City, settling in Chelsea, Manhattan. The Vulture was published by the World Publishing Company in 1970 to positive reviews.
Although Scott-Heron never completed his undergraduate degree, he was admitted to the Writing Seminars at Johns Hopkins University, where he received an M.A. in creative writing in 1972. His master's thesis was titled Circle of Stone. Beginning in 1972, Scott-Heron taught literature and creative writing for several years as a full-time lecturer at University of the District of Columbia (then known as Federal City College) in Washington, D.C. while maintaining his music career.
Scott-Heron began his recording career with the LP Small Talk at 125th and Lenox in 1970. Bob Thiele of Flying Dutchman Records produced the album, and Scott-Heron was accompanied by Eddie Knowles and Charlie Saunders on conga and David Barnes on percussion and vocals. The album's 14 tracks dealt with themes such as the superficiality of television and mass consumerism, the hypocrisy of some would-be black revolutionaries, and white middle-class ignorance of the difficulties faced by inner-city residents. In the liner notes, Scott-Heron acknowledged as influences Richie Havens, John Coltrane, Otis Redding, Jose Feliciano, Billie Holiday, Langston Hughes, Malcolm X, Huey Newton, Nina Simone, and long-time collaborator Brian Jackson.
Scott-Heron's 1971 album Pieces of a Man used more conventional song structures than the loose, spoken-word feel of Small Talk. He was joined by Jackson, Johnny Pate as conductor, Ron Carter on bass and bass guitar, drummer Bernard "Pretty" Purdie, Burt Jones playing electric guitar, and Hubert Laws on flute and saxophone, with Thiele producing again. Scott-Heron's third album, Free Will, was released in 1972. Jackson, Purdie, Laws, Knowles, and Saunders all returned to play on Free Will and were joined by Jerry Jemmott playing bass, David Spinozza on guitar, and Horace Ott (arranger and conductor). Carter later said about Scott-Heron's voice: "He wasn't a great singer, but, with that voice, if he had whispered it would have been dynamic. It was a voice like you would have for Shakespeare."
In 1974, he recorded another collaboration with Brian Jackson, Winter in America, with Bob Adams on drums and Danny Bowens on bass. Winter in America has been regarded by many critics as the two musicians' most artistic effort. The following year, Scott-Heron and Jackson released Midnight Band: The First Minute of a New Day. In 1975, he released the single "Johannesburg", a rallying cry for the end of apartheid in South Africa. The song would be re-issued, in 12"-single form, together with "Waiting for the Axe to Fall" and "B-movie" in 1983.
A live album, It's Your World, followed in 1976 and a recording of spoken poetry, The Mind of Gil Scott-Heron, was released in 1978. Another success followed with the hit single "Angel Dust", which he recorded as a single with producer Malcolm Cecil. "Angel Dust" peaked at No. 15 on the R&B charts in 1978.
In 1979, Scott-Heron played at the No Nukes concerts at Madison Square Garden. The concerts were organized by Musicians United for Safe Energy to protest the use of nuclear energy following the Three Mile Island accident. Scott-Heron's song "We Almost Lost Detroit" was included in the No Nukes album of concert highlights. It alluded to a previous nuclear power plant accident and was also the title of a book by John G. Fuller. Scott-Heron was a frequent critic of President Ronald Reagan and his conservative policies.
Scott-Heron recorded and released four albums during the 1980s: 1980 and Real Eyes (1980), Reflections (1981) and Moving Target (1982). In February 1982, Ron Holloway joined the ensemble to play tenor saxophone. He toured extensively with Scott-Heron and contributed to his next album, Moving Target the same year. His tenor accompaniment is a prominent feature of the songs "Fast Lane" and "Black History/The World". Holloway continued with Scott-Heron until the summer of 1989, when he left to join Dizzy Gillespie. Several years later, Scott-Heron would make cameo appearances on two of Ron Holloway's CDs: Scorcher (1996) and Groove Update (1998), both on the Fantasy/Milestone label.
Scott-Heron was dropped by Arista Records in 1985 and quit recording, though he continued to tour. The same year he helped compose and sang "Let Me See Your I.D." on the Artists United Against Apartheid album Sun City, containing the famous line: "The first time I heard there was trouble in the Middle East, I thought they were talking about Pittsburgh." The song compares racial tensions in the U.S. with those in apartheid-era South Africa, implying that the U.S. was not too far ahead in race relations. In 1993, he signed to TVT Records and released Spirits, an album that included the seminal track "'Message to the Messengers". The first track on the album criticized the rap artists of the day. Scott-Heron is known in many circles as "the Godfather of rap" and is widely considered to be one of the genre's founding fathers. Given the political consciousness that lies at the foundation of his work, he can also be called a founder of political rap. "Message to the Messengers" was a plea for the new generation of rappers to speak for change rather than perpetuate the current social situation, and to be more articulate and artistic. Regarding hip hop music in the 1990s, he said in an interview:
They need to study music. I played in several bands before I began my career as a poet. There's a big difference between putting words over some music, and blending those same words into the music. There's not a lot of humor. They use a lot of slang and colloquialisms, and you don't really see inside the person. Instead, you just get a lot of posturing.
— Gil Scott-Heron
In 2001, Scott-Heron was sentenced to one to three years imprisonment in a New York State prison for possession of cocaine. While out of jail in 2002, he appeared on the Blazing Arrow album by Blackalicious. He was released on parole in 2003, the year BBC TV broadcast the documentary Gil Scott-Heron: The Revolution Will Not Be Televised—Scott-Heron was arrested for possession of a crack pipe during the editing of the film in October 2003 and received a six-month prison sentence.
On July 5, 2006, Scott-Heron was sentenced to two to four years in a New York State prison for violating a plea deal on a drug-possession charge by leaving a drug rehabilitation center. He claimed that he left because the clinic refused to supply him with HIV medication. This story led to the presumption that the artist was HIV positive, subsequently confirmed in a 2008 interview. Originally sentenced to serve until July 13, 2009, he was paroled on May 23, 2007.
After his release, Scott-Heron began performing live again, starting with a show at SOB's restaurant and nightclub in New York on September 13, 2007. On stage, he stated that he and his musicians were working on a new album and that he had resumed writing a book titled The Last Holiday, previously on long-term hiatus, about Stevie Wonder and his successful attempt to have the birthday of Martin Luther King Jr. declared a federally recognized holiday in the United States.
Malik Al Nasir dedicated a collection of poetry to Scott-Heron titled Ordinary Guy that contained a foreword by Jalal Mansur Nuriddin of The Last Poets. Scott-Heron recorded one of the poems in Nasir's book entitled Black & Blue in 2006.
In April 2009, on BBC Radio 4, poet Lemn Sissay presented a half-hour documentary on Gil Scott-Heron entitled Pieces of a Man, having interviewed Gil Scott-Heron in New York a month earlier. Pieces of a Man was the first UK announcement from Scott-Heron of his forthcoming album and return to form. In November 2009, the BBC's Newsnight interviewed Scott-Heron for a feature titled The Legendary Godfather of Rap Returns. In 2009, a new Gil Scott-Heron website, gilscottheron.net, was launched with a new track "Where Did the Night Go" made available as a free download from the site.
In 2010, Scott-Heron was booked to perform in Tel Aviv, Israel, but this attracted criticism from pro-Palestinian activists, who stated: "Your performance in Israel would be the equivalent to having performed in Sun City during South Africa's apartheid era... We hope that you will not play apartheid Israel". Scott-Heron responded by canceling the performance.
Scott-Heron released his album I'm New Here on independent label XL Recordings on February 9, 2010. Produced by XL label owner Richard Russell, I'm New Here was Scott-Heron's first studio album in 16 years. The pair started recording the album in 2007, with the majority of the record being recorded over the 12 months leading up to the release date with engineer Lawson White at Clinton Studios in New York. I'm New Here is 28 minutes long with 15 tracks; however, casual asides and observations collected during recording sessions are included as interludes.
The album attracted critical acclaim, with The Guardian's Jude Rogers declaring it one of the "best of the next decade", while some have called the record "reverent" and "intimate", due to Scott-Heron's half-sung, half-spoken delivery of his poetry. In a music review for public radio network NPR, Will Hermes stated: "Comeback records always worry me, especially when they're made by one of my heroes ... But I was haunted by this record ... He's made a record not without hope but which doesn't come with any easy or comforting answers. In that way, the man is clearly still committed to speaking the truth". Writing for music website Music OMH, Darren Lee provided a more mixed assessment of the album, describing it as rewarding and stunning, but he also states that the album's brevity prevents it "from being an unassailable masterpiece".
Scott-Heron described himself as a mere participant, in a 2010 interview with The New Yorker:
This is Richard's CD. My only knowledge when I got to the studio was how he seemed to have wanted this for a long time. You're in a position to have somebody do something that they really want to do, and it was not something that would hurt me or damage me—why not? All the dreams you show up in are not your own.
The remix version of the album, We're New Here, was released in 2011, featuring production by English musician Jamie xx, who reworked material from the original album. Like the original album, We're New Here received critical acclaim.
In April 2014, XL Recordings announced a third album from the I'm New Here sessions, titled Nothing New. The album consists of stripped-down piano and vocal recordings and was released in conjunction with Record Store Day on April 19, 2014.
Scott-Heron died on the afternoon of May 27, 2011, at St. Luke's Hospital, New York City, after becoming ill upon returning from a trip to Europe. Scott-Heron had confirmed previous press speculation about his health, when he disclosed in a 2008 New York Magazine interview that he had been HIV-positive for several years, and that he had been previously hospitalized for pneumonia.
He was survived by his firstborn daughter, Raquiyah "Nia" Kelly Heron, from his relationship with Pat Kelly; his son Rumal Rackley, from his relationship with Lurma Rackley; daughter Gia Scott-Heron, from his marriage to Brenda Sykes; and daughter Chegianna Newton, who was 13 years old at the time of her father's death. He is also survived by his sister Gayle; brother Denis Heron, who once managed Scott-Heron; his uncle, Roy Heron; and nephew Terrance Kelly, an actor and rapper who performs as Mr. Cheeks, and is a member of Lost Boyz.
Before his death, Scott-Heron had been in talks with Portuguese director Pedro Costa to participate in his film Horse Money as a screenwriter, composer and actor.
In response to Scott-Heron's death, Public Enemy's Chuck D stated "RIP GSH...and we do what we do and how we do because of you" on his Twitter account. His UK publisher, Jamie Byng, called him "one of the most inspiring people I've ever met". On hearing of the death, R&B singer Usher stated: "I just learned of the loss of a very important poet...R.I.P., Gil Scott-Heron. The revolution will be live!!". Richard Russell, who produced Scott-Heron's final studio album, called him a "father figure of sorts to me", while Eminem stated: "He influenced all of hip-hop". Lupe Fiasco wrote a poem about Scott-Heron that was published on his website.
Scott-Heron's memorial service was held at Riverside Church in New York City on June 2, 2011, where Kanye West performed "Lost in the World" and "Who Will Survive in America", two songs from West's album My Beautiful Dark Twisted Fantasy. The studio album version of West's "Who Will Survive in America" features a spoken-word excerpt by Scott-Heron. Scott-Heron is buried at Kensico Cemetery in Westchester County in New York.
Scott-Heron was honored posthumously in 2012 by the National Academy of Recording Arts and Sciences with a Grammy Lifetime Achievement Award. Charlotte Fox, member of the Washington, DC NARAS and president of Genesis Poets Music, nominated Scott-Heron for the award, while the letter of support came from Grammy award winner and Grammy Hall of Fame inductee Bill Withers.
Scott-Heron's memoir, The Last Holiday, was published in January 2012. In her review for the Los Angeles Times, professor of English and journalism Lynell George wrote:
The Last Holiday is as much about his life as it is about context, the theater of late 20th century America — from Jim Crow to the Reagan '80s and from Beale Street to 57th Street. The narrative is not, however, a rise-and-fall retelling of Scott-Heron's life and career. It doesn't connect all the dots. It moves off-the-beat, at its own speed ... This approach to revelation lends the book an episodic quality, like oral storytelling does. It winds around, it repeats itself.
At the time of Scott-Heron's death, a will could not be found to determine the future of his estate. Additionally, Raquiyah Kelly-Heron filed papers in Manhattan, New York's Surrogate's Court in August 2013, claiming that Rumal Rackley was not Scott-Heron's son and should therefore be omitted from matters concerning the musician's estate. According to the Daily News website, Rackley, Kelly-Heron and two other sisters have been seeking a resolution to the issue of the management of Scott-Heron's estate, as Rackley stated in court papers that Scott-Heron prepared him to be the eventual administrator of the estate. Scott-Heron's 1994 album Spirits was dedicated to "my son Rumal and my daughters Nia and Gia", and in court papers Rackley added that Scott-Heron "introduced me [Rackley] from the stage as his son".
In 2011, Rackley filed a suit against sister Gia Scott-Heron and her mother, Scott-Heron's first wife, Brenda Sykes, as he believed they had unfairly attained US$250,000 of Scott-Heron's money. The case was later settled for an undisclosed sum in early 2013; but the relationship between Rackley and Scott-Heron's two adult daughters already had become strained in the months after Gil's death. In her submission to the Surrogate's Court, Kelly-Heron states that a DNA test completed by Rackley in 2011—using DNA from Scott-Heron's brother—revealed that they "do not share a common male lineage", while Rackley has refused to undertake another DNA test since that time. A hearing to address Kelly-Heron's filing was scheduled for late August 2013, but by March 2016 further information on the matter was not publicly available.[69] Rackley still serves as court-appointed administrator for the estate, and donated material to the Smithsonian's new National Museum of African American History and Culture for Scott-Heron to be included among the exhibits and displays when the museum opened in September 2016. In December 2018, the Surrogate Court ruled that Rumal Rackley and his half sisters are all legal heirs.
According to the Daily News website, Kelly-Heron and two other sisters have been seeking a resolution to the issue of the management of Scott-Heron's estate. The case was decided in December 2018 with a ruling issued in May 2019.
Scott-Heron's work has influenced writers, academics and musicians, from indie rockers to rappers. His work during the 1970s influenced and helped engender subsequent African-American music genres, such as hip hop and neo soul. He has been described by music writers as "the godfather of rap" and "the black Bob Dylan".
Chicago Tribune writer Greg Kot comments on Scott-Heron's collaborative work with Jackson:
Together they crafted jazz-influenced soul and funk that brought new depth and political consciousness to '70s music alongside Marvin Gaye and Stevie Wonder. In classic albums such as 'Winter in America' and 'From South Africa to South Carolina,' Scott-Heron took the news of the day and transformed it into social commentary, wicked satire, and proto-rap anthems. He updated his dispatches from the front lines of the inner city on tour, improvising lyrics with an improvisational daring that matched the jazz-soul swirl of the music".
Of Scott-Heron's influence on hip hop, Kot writes that he "presag[ed] hip-hop and infus[ed] soul and jazz with poetry, humor and pointed political commentary". Ben Sisario of The New York Times writes that "He [Scott-Heron] preferred to call himself a "bluesologist", drawing on the traditions of blues, jazz and Harlem renaissance poetics". Tris McCall of The Star-Ledger writes that "The arrangements on Gil Scott-Heron's early recordings were consistent with the conventions of jazz poetry – the movement that sought to bring the spontaneity of live performance to the reading of verse". A music writer later noted that "Scott-Heron's unique proto-rap style influenced a generation of hip-hop artists", while The Washington Post wrote that "Scott-Heron's work presaged not only conscious rap and poetry slams, but also acid jazz, particularly during his rewarding collaboration with composer-keyboardist-flutist Brian Jackson in the mid- and late '70s". The Observer's Sean O'Hagan discussed the significance of Scott-Heron's music with Brian Jackson, stating:
Together throughout the 1970s, Scott-Heron and Jackson made music that reflected the turbulence, uncertainty and increasing pessimism of the times, merging the soul and jazz traditions and drawing on an oral poetry tradition that reached back to the blues and forward to hip-hop. The music sounded by turns angry, defiant and regretful while Scott-Heron's lyrics possessed a satirical edge that set them apart from the militant soul of contemporaries such as Marvin Gaye and Curtis Mayfield.
Will Layman of PopMatters wrote about the significance of Scott-Heron's early musical work:
In the early 1970s, Gil Scott-Heron popped onto the scene as a soul poet with jazz leanings; not just another Bill Withers, but a political voice with a poet's skill. His spoken-voice work had punch and topicality. "The Revolution Will Not Be Televised" and "Johannesburg" were calls to action: Stokely Carmichael if he'd had the groove of Ray Charles. 'The Bottle' was a poignant story of the streets: Richard Wright as sung by a husky-voiced Marvin Gaye. To paraphrase Chuck D, Gil Scott-Heron's music was a kind of CNN for black neighborhoods, prefiguring hip-hop by several years. It grew from the Last Poets, but it also had the funky swing of Horace Silver or Herbie Hancock—or Otis Redding. Pieces of a Man and Winter in America (collaborations with Brian Jackson) were classics beyond category".
Scott-Heron's influence over hip hop is primarily exemplified by his definitive single "The Revolution Will Not Be Televised", sentiments from which have been explored by various rappers, including Aesop Rock, Talib Kweli and Common. In addition to his vocal style, Scott-Heron's indirect contributions to rap music extend to his and co-producer Jackson's compositions, which have been sampled by various hip-hop artists. "We Almost Lost Detroit" was sampled by Brand Nubian member Grand Puba ("Keep On"), Native Tongues duo Black Star ("Brown Skin Lady"), and MF Doom ("Camphor"). Additionally, Scott-Heron's 1980 song "A Legend in His Own Mind" was sampled on Mos Def's "Mr. Nigga", the opening lyrics from his 1978 recording "Angel Dust" were appropriated by rapper RBX on the 1996 song "Blunt Time" by Dr. Dre, and CeCe Peniston's 2000 song "My Boo" samples Scott-Heron's 1974 recording "The Bottle".
In addition to the Scott-Heron excerpt used in "Who Will Survive in America", Kanye West sampled Scott-Heron and Jackson's "Home is Where the Hatred Is" and "We Almost Lost Detroit" for the songs "My Way Home" and "The People", respectively, both of which are collaborative efforts with Common. Scott-Heron, in turn, acknowledged West's contributions, sampling the latter's 2007 single "Flashing Lights" on his final album, 2010's I'm New Here.
Scott-Heron admitted ambivalence regarding his association with rap, remarking in 2010 in an interview for the Daily Swarm: "I don't know if I can take the blame for [rap music]".[81] As New York Times writer Sisario explained, he preferred the moniker of "bluesologist". Referring to reviews of his last album and references to him as the "godfather of rap", Scott-Heron said: "It's something that's aimed at the kids ... I have kids, so I listen to it. But I would not say it's aimed at me. I listen to the jazz station." In 2013, Chattanooga rapper Isaiah Rashad recorded an unofficial mixtape called Pieces of a Kid, which was greatly influenced by Heron's debut album Pieces of a Man.
Following Scott-Heron's funeral in 2011, a tribute from publisher, record company owner, poet, and music producer Malik Al Nasir was published on The Guardian's website, titled "Gil Scott-Heron saved my life".
In the 2018 film First Man, Scott-Heron is a minor character and is played by soul singer Leon Bridges.
He is one of eight significant people shown in mosaic at the 167th Street renovated subway station on the Grand Concourse in the Bronx that reopened in 2019.
WEEK 47.1 – Office Depot, Southaven, MS
Quite appropriately, the glorious blue skies you see reflecting off of the Southaven Office Depot's (now outdated) trademark mirrored façade contrast significantly with the gray skies foreshadowing the doomed fate of the Horn Lake OfficeMax back last October. As I said in my one (and until today, only) exterior view of this store, which concluded my OfficeMax "moving sale" album, this is now the only office supply store in DeSoto County. On Saturday, we'll be taking a look inside... (cont.)
**If you're reading this in my South Lake Centre album... please check out my Office Depot album for more.
Office Depot // 6808 Southcrest Parkway, Southaven, MS 38671
(c) 2015 Retail Retell
These places are public so these photos are too, but just as I tell where they came from, I'd appreciate if you'd say who :)
This appears to be a vintage press photo of an older photo. This young lady comes with quite the story, as you'll read below.
That is what I imagine to be a nude body suit used for artist-modeling which allowed them to be clothed, but naked in a time when public nudity was a major crime?
Written on back:
#44387
Irene Kelynack
"The Venus of the 20th Century"
Artist's Model
Hesser
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Dorothea Irene Kelznack/Kelynack was born on January 27, 1895, in New York City, New York to RICHARD & Mary Kelynack. She married Ernest J. Turley on December 21, 1917, in Boston, Massachusetts. She died in 1973 in New York at the age of 78.
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From a 2016 Article by Lynn Peril:
On March 15, 1916, New York’s Evening World newspaper declared 21-year-old Dorothea Irene Kelynack “an exact flesh-and-blood replica of the marble Venus of the Louvre.” This was newspaper hyperbole, of course; to begin with, the Venus de Milo is six feet eight inches tall. Nevertheless, for a short period of time just before America entered the First World War, newspapers declared one or another young woman “a modern Venus” based on her measurements’ adherence to a scaled-down version of the statue. There was a Swarthmore Venus and one from Wellesley (the women’s colleges had such data at the ready as incoming freshmen were routinely measured nude in a relentless hunt for scoliosis; men’s colleges did the same, but no competition to discover a “modern David” followed). Now, Venus had emerged from New York City.
According to the paper’s “Venus Chart,” Kelynack was a smidge under five feet four inches tall, weighed 125 pounds, and measured as follows: neck, 12.5 inches; chest, 34.2 (two inches larger when inflated); waist 25.9. Her ankle measured a dainty 8.2 inches. The female reporter cooed about the “springing, supple lines” and “arresting charm” of Dorothea’s “perfectly modeled, perfectly managed body.”
The new Venus conceded she wore a corset, albeit a “very loose” one. Otherwise, she was a bit of a rebel. “I drink a little wine with my dinner when I feel like it, and I eat candy,” she said, though she practiced “temperance” when it came to both (this may have been a jibe at prohibition bluenoses to whom temperance meant full abstinence where alcohol was concerned). She believed that a career kept a woman “mentally alert” and helped to “preserve her beauty longer than the mere idler.” Dorothea herself had trained at the London Academy of Music, and aspired to appear on the stage or in the movies.
She had been a tomboy, who loved to climb trees and ride horses. “I believe that the tomboy has a better chance of becoming a Venus than the affected, artificial, repressed child whose one duty in life is to be ‘be a little lady,’” she concluded, in the type of statement for which the word “foreshadowing” was invented.
One might have expected Dorothea to make a match equal to that of her non-Venusian sister, who married a wealthy linen dealer after a shipboard romance. Instead, Dorothea eloped with Ernest Turley, a Navy man, in early 1918. The papers later called him “a handsome, two-fisted, go-getting sort of fellow” who “put up a whirlwind wooing that made paunchy millionaires, in Dorothea’s eyes, seem just funny,” but he was without question a bit player in the drama that followed. A daughter, Mattie, was born in December, and a son the following year.
The family moved to California, then, in July 1933, to Arizona, hoping the climate would aid Dorothea’s asthmatic lungs. News photos showed a rustic shack in which Ma and Pa Kettle would have felt right at home. It was easy to imagine a skunk taking up residence under the house. Mattie said she was aiming at one on November 18, 1933, when she tripped and unloaded both barrels of her shotgun into her father’s back. He was wounded, but alive. Mattie was a month shy of her fifteenth birthday.
But when the sheriff asked why, if the gun discharged as she fell, the shot’s path through her father’s body angled up and not down, Mattie let loose with a bombshell. She shot Ernest Turley on purpose — because the Ouija board she and her mother consulted said that her father must die in order for Dorothea to marry a handsome cowboy. “Mother told me the Ouija board could not be denied,” Mattie later told a jury, “and that I would not even be arrested for doing it.” Despite her professed belief in the Ouija’s infallibility, Dorothea nevertheless sought a second opinion. She reached for a deck of cards and drew one. “The ace of spades,” Mattie testified, “meant death for Daddy.” She lost her nerve when she first took aim, then thought about “how much it would mean” to her mother and fired.
Mattie pleaded guilty to a charge of attempted murder. Law enforcement wisely looked to the other set of hands on the planchette during that fateful session with the Ouija board and jailed Dorothea as an accomplice.
Ernest Turley died six weeks after the shooting. Dorothea was charged with murder, and the newspapers went berserk. Mattie was now the “beautiful 15-year-old shotgun slayer of her father.” Still “pretty” at 38, Dorothea had been chosen the American Venus over 3,000 or 50,000 other beauty contest entrants (in 1916 she told a New Jersey paper that her resemblance to the statue had been “discovered by accident” when “a relative noticed in the papers something about a would-be Venus at one of the colleges, and asked her to have herself measured”). Pictures of mother and daughter ran side by side for comparison.
Details were lurid. The handsome cowboy was tracked down, a 22-year-old named Kent Pearce. Like Dorothea before him, he dreamed of a movie career. Mattie testified that her mother and Pearce frequently drove out of town for late-night petting parties, with 14-year-old Mattie and a friend of Pearce’s in the backseat. Once the foursome stayed out until morning. “I have a hell of a good time on the Mesa,” Dorothea told a neighbor.
Dorothea maintained that the shooting was accidental. Yes, she owned a Ouija board, but she never asked it “Shall we kill father?” as her daughter testified. Mattie was angry with her and her father because they “didn’t want her to use rouge or to run about at night with cowpunchers or to cross her legs the way she did or to wear such short dresses.” She tried to pin the blame on her mother, Dorothea said, “because some of the cowboys didn’t like me.”
Through it all, Mattie stuck to the Ouija story. She also expressed deep remorse. “They thought I wouldn’t take the rap,” she said. “But I killed Daddy and I want to pay for it. That’s the only way I can show the world and him how sorry I am.” When she was taken away to begin serving her sentence at the grim-sounding State School for Girls, Dorothea told her, in what Mattie called and cold and sarcastic tone: “I thank you for your cooperation. Be a good girl.”
Dorothea was sentenced to 15 to 25 years for masterminding her husband’s murder, but had served less than three when she was granted a new trial and the charges against her were dropped. She went straight to the convent where Mattie remained in custody following the closure of the reform school. A “happy and contented” Mattie at first refused to meet with her mother, then relented long enough to tell Dorothea she never wanted to see her again. She was paroled shortly thereafter, and disappeared into what one can only hope was a satisfying adult life.
Dorothea told reporters that the day would come when Mattie would “realize the terrible wrong” she had done her to her mother. In the meantime, she unsuccessfully sued the former superintendent of the State School for Girls for “poisoning” her daughter’s mind against her.
© All Rights Reserved
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This is a scanned image from a batch of wire photos, publicity photos, vintage snapshots, cabinet cards, CDVs and real photo postcards purchased at auction. You are welcome to pin, re-post, embed and share this image, but please do not reproduce for your personal gain or profit without my permission.
I did some small, cosmetic clean-up retouches in photoshop.
Any comments or observations are much appreciated!
Somewhat foreshadowing our snowbird migration in a bit, CSX sent this trio to condition my photographic equipment for what soon will be an entire summer of plenty of orange. The 4220 is a Tier 4 credit unit, meaning it's a straight ES44C4. Molten sulfur on the roll at 3rd St. SE Ocala May 7 2017 at 1620.
Title:
From inside the car. 2.
(LUMIX G3 shot)
Manhattan. New York. USA. 2017. … 2 / 7
(Photo of the day. Unpublished.)
Images:
Geoffroy … No Calls Before Noon
youtu.be/Sua7LOBd9x4?si=vczU4fV0pMY6xrMN
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My new novel
B♭ (B Flat)
Volume 16😄
The following is still in its draft stage and will be revised further.
Key parts are not disclosed.
The order of the content shown here is mixed.
(Of course, this is not the final version.)
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My new novel
B♭ (B Flat)
Night was drawing its heavy veil over the neighborhoods of the San Fernando Valley, and Kevin Mori’s car slid forward as though gliding on a shadowed surface. Beyond the window, the heat of summer’s night rose, while the asphalt, still holding the brilliance of the day, scattered red and black reflections like fragments of muted fire. His day as an officer of Immigration and Customs Enforcement had not yet ended; it merely continued into the dark. Papers on the passenger seat trembled faintly—orders, reports, each sheet a cold reminder of how every decision could alter the lives of flesh-and-blood people.
The radio crackled with static, then carried the clipped voices of another unit.
“Check complete—residential route secure. Residents advised, heat alert.”
“Roger. Next, proceed to downtown infiltration confirmation.”
The words were concise, yet beneath them lurked the weight of responsibility. Kevin’s colleague at his side listened in silence, and Kevin imagined the strain, the fatigue, the daily fears borne by his subordinates.
The quiet houses of the district floated in the pale light of the streetlamps. Windows glowed with the warmth of family life, and the trees in the yards swayed with the scent of summer. To Kevin, that scene was both what he was sworn to protect, and a stage upon which the gravity of judgment was constantly revealed.
Merging onto the freeway, he entered a sea of headlights undulating like waves. Far ahead, the spires of downtown buildings pierced the night sky. The air was thick with heat, the car’s air conditioning too feeble against the humidity clinging to his skin. On the phone screen in the passenger seat, messages flared cold and abrupt—emergency notices, field reports, each short phrase carrying the weight of lives in the balance.
Through his commute Kevin narrowed his eyes, as though unconsciously trying to read the palette of the summer night. Neon reds and oranges crossed with the green of traffic signals, while the outlines of distant mountains and the shore emerged dimly in the haze. In the rearview mirror, his own face appeared distorted by fatigue and responsibility. He imagined how it must look reflected in the eyes of his men, and in the eyes of those who lived in this city.
As the suburbs gave way to downtown, the flow of cars turned into a red river of lights—not the bustle of rush hour, but a current charged with tension. Footsteps of passersby, the wail of an ambulance far off, exhaust mingling with sea breeze—each sound and scent announcing the unvarnished reality of the city.
Conversation in the car was pared to the barest minimum. His colleague tapped silently at the phone, scanning reports and maps. Every burst of radio static carried words few and clipped, but each syllable held the weight of someone’s life.
At the office, the parking lot was lined with colleagues’ cars, their engines humming in faint reply to one another. A night wind slipped through the windows, rustling the scattered papers—a sound that resembled the heartbeat of responsibility itself.
Inside the building, the cool air brushed his skin, blending with the stillness of late night to bind the corridors in a taut silence. Each step sent back a cold echo. Notices and bulletins on the walls caught the dim light, whispering of daily duty and the reality that awaited beyond.
In the meeting room, his subordinates lifted their eyes to him; reports on the table quivered slightly in the conditioned air. No one spoke, but silence itself was steeped in tension. Everyone knew that today’s decisions would ripple outward to change the lives of people unseen and far away.
As the meeting began, real-time transmissions crackled from the radio, and gazes crossed one another. Between the numbers and the dry lines of reports, there were always living human beings. To protect them—or expose them to danger—was the responsibility that each man recognized as his own.
The meeting stretched deep into the night: communications with the field, sorting of documents, instructions for the next day. Outside, the city wavered in the heat, neon glinting against the office windows. Kevin pressed the day’s weight into his heart as he stared at that restless light.
By the time he set out for home, the city had assumed a face wholly different from daytime. Shadows under the streetlamps, red reflections of neon, exhaust tangled with the sea wind, the faint silhouette of mountains dissolving into the night sky—all of it bore silent testimony to the consequences of the day’s choices.
He glanced at the papers on the seat, drew one deep breath. Summer night air slipped in through the window, brushing his skin. The sense of responsibility weighed heavy on his chest, and so did solitude, but in the pulse of the city he found, still, the strength to take another step forward.
Through the night’s lattice of light, Kevin drove on across summer Los Angeles. The voices on the radio, his men’s tension, the office’s chilled air, the neon glare, the tang of the sea breeze, the distant siren of an ambulance—all of these tangled together, imprinting themselves as the day’s memory. In the silence and in the few words exchanged in the car, in the quiet and the clamor of the city, in the interplay of light and shadow, a living map of the city was etched inside him, sharpening both the solitude and the responsibility of his role as an officer of ICE.
As night deepened, on his way home he clutched the papers on the passenger seat and watched his own shadow fall beneath the streetlamps. He listened closely to the city’s voice: the reflection of light, the tremor of heat, the siren far away, the stillness of neighborhoods. All of it pressed responsibility and solitude deeper into his chest.
When Kevin pushed open the door of his house, the night’s heat retreated slightly, replaced by the cool air of the living room flowing to meet him. He dropped the documents onto the table; the bundled papers struck with a dry sound that sank into silence, as though absorbing some measure of the weight that had burdened his shoulders.
Yet that moment of relief quivered almost at once, like a string brushed by an unseen hand. From the depths of the house came a faint creak—timbers straining, or perhaps the plucked resonance of some hidden instrument. Kevin strained to listen, then wondered if it was no more than the ghostly trick of fatigue.
The air trembled. Water in the half-drunk glass on the table rippled with faint light. The ripples, small yet certain, seemed to resonate with a force lurking in the house’s depths. A frame on the wall slipped askew, and through the glass the smiling figures in the photograph appeared slightly warped. A raw unease rose in Kevin’s chest, and his gaze lifted toward the ceiling. Above the panels, the beams murmured to one another, a low groan not of chance but of deliberate design, as if some hidden architect had composed the house itself as an instrument.
The floor rumbled, faint vibrations pressing upward through his feet. Streetlamp light bled through the curtains, filling the room with a wavering orange glow, as if already foreshadowing collapse. The house expanded and contracted like a lung, like an unseen heart pulsing in the dark, its beat echoed by the beams and pillars. Kevin set his hands on his knees, unmoving, listening. The sound overhead no longer resembled random creaks. It grew with rhythm, swelling into a low wave that spread across the room. The wallpaper split, revealing a thin fissure that carried within it the promise of widening.
The water in the glass quivered, scattering the lamplight into shards. The window shuddered under the night wind; metal fastenings clicked faintly. The beams groaned louder, as if in answer. In that instant the whole house became an instrument, releasing a deep, resonant note. The vibration struck his inner ear, mingled with the pulse of his blood.
Kevin pressed a hand to his chest—but his own heartbeat and the heartbeat of the house merged, the boundary between them dissolving. Cracks across the wall swallowed light, dark lines spreading. The beams moaned and bent, their sound a summons downward, inevitable as gravity. Glass burst into fragments, scattering the street’s light into the air. Furniture leapt, books tumbled, the table tilted.
And then—the ceiling split, and fell. The roar shook even the lamplight outside; dust rose in a choking tide, the world turned white and sightless. Kevin’s body, too, was caught in the same current as the beams and pillars. Whether he stood, or fell, or was torn apart—he felt not terror but a strange relief. Together with the house, he was sinking into the close of a final movement. There was nothing to flee, no document to guard, no responsibility: all dissolved now into dust.
The beams broke, the pillars collapsed, the floor split. His bones, his blood, his voice—all shattered into fragments carried into the night air. The collapse was not violence, but the coda of a meticulously designed score. Kevin, too, was only one note within it, drawn at last into silence.
When the dust settled, silence returned. Kevin was no longer among the wreckage. Only the shadow of a fallen beam lay there, like a remnant of his being.
Far away, a dog barked. An ambulance siren split the night. The city’s breath went on, but Kevin’s had ceased forever. In the streets remained only the echo of collapse, and the quiet memory of a death no one would hear.
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My new novel:
B♭ (B-flat)
There’s still more to come. 😃
(This is not the final draft.)
Set in New York City.
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Soundtrack.
music.apple.com/jp/playlist/b-my-novel-soundtrack/pl.u-47...
Note: I gave a brief explanation of this novel in the following video:
youtu.be/3w65lqUF-YI?si=yG7qy6TPeCL9xRJV
iTunes Playlist Link::
music.apple.com/jp/playlist/b/pl.u-47DJGhopxMD
My new novel:
B♭ (B-flat)
Notes
1. "Bombay Blood Type (hh type)"
•Characteristics: A rare blood type that lacks the usual ABO antigens — cannot be classified as A, B, or O.
•Discovery: First identified in 1952 in Mumbai, India (formerly Bombay).
•Prevalence: Roughly 1 in 10,000 people in India; globally, about 1 in 2.5 million.
•Transfusion Compatibility: Only compatible with blood from other Bombay type donors.
2. 2024 Harvard University Valedictorian Speech – The Power of Not Knowing
youtu.be/SOUH8iVqSOI?si=Ju-Y728irtcWR71K
3. Shots Fired at Trump Rally
youtu.be/1ejfAkzjEhk?si=ASqJwEmkY-2rW_hT
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Title.
車内から。１。
( LUMIX G3 shot )
マンハッタン。ニューヨーク。アメリカ。2017. … 2 / 7
(今日の写真。それは未発表です。）
Images:
Geoffroy … No Calls Before Noon
youtu.be/Sua7LOBd9x4?si=vczU4fV0pMY6xrMN
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僕の新しい小説。
B♭ （ビーフラット）
第16弾。 😄
以下は、まだ初稿の段階です。まだ推敲します。
重要な部分は公開していません。
公開している内容の順番はバラバラです。
(もちろん最終稿ではありません。)
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僕の新しい小説。
B♭ （ビーフラット）
夜の帳が低く下り始めたサンフェルナンドバレーの住宅街を、ケビン・モリの車は滑るように進んでいた。窓の外には夏の夜の熱気が立ち上り、路面からはまだ昼の光を吸い込んだアスファルトが、赤黒い光の反射を散らしている。移民税関捜査局（ICE）の職員としての彼の一日は、すでにその夜も続いていた。助手席の書類は微かに揺れ、そこに積まれた命令や報告書は、この一日の決断が生身の人々の生活にどう影響するかを、冷たく問いかけていた。
ラジオ無線がかすかに雑音を混ぜながら作動し、別の車両との連絡が飛び込んだ。
「確認、住宅街ルート異常なし。熱気のため住民注意」
「了解、次はダウンタウンへの侵入確認」――言葉は簡潔で、しかし背後には重くのしかかる責任が潜んでいた。助手席の彼はその声に耳を傾け、部下たちの緊張や疲労、日々の恐怖を想像する。
静かな住宅街の家々が、街路灯の光に浮かんでいた。窓に灯る温かい光は家族の生活を、庭に揺れる木々は夏の匂いを、しかしその光景はケビンにとって、守るべき対象であり、同時に判断の重さを思い知らせる舞台でもあった。
フリーウェイに合流すると、他の車のヘッドライトが海のように波打ち、遠くのダウンタウンのビル群が夜空に鋭く突き出す。空気は熱を帯び、車内のエアコンでは追いつかない湿気が肌にまとわりつく。助手席のスマートフォンに届くメッセージは冷たく光り、緊急事態や現場からの報告が短く、しかし命を握る重さを帯びて彼の視界に入った。
通勤路の間、ケビンは無意識に目を細め、夏の夜の色彩を読み取ろうとした。ネオンの赤やオレンジ、信号の緑が交錯し、遠くの山並みや海岸線の輪郭がぼんやりと浮かんでいる。車内の鏡に映る自分の顔は、疲労と責任の影で微かに歪み、部下たちや街の人々の目に映る自分の姿を想像した。
夜の住宅街を抜け、ダウンタウンに近づくと、車列は赤い光の帯となり、通勤ラッシュの喧騒とは別の、緊張の波を帯びた流れに変わる。通行人の足音、遠くで鳴る救急車のサイレン、海風に混じる排気ガスの匂いが、都市の生の現実を告げている。
車内の会話は最小限に抑えられる。助手席の部下は無言でスマートフォンを操作し、報告書や地図をチェックする。無線が作動するたび、言葉は短く、しかしそれぞれの一語には誰かの生活を左右する重みが宿っていた。
オフィスに到着すると、駐車場には同僚の車が整然と並び、エンジン音やタイヤの振動が微かな呼応を見せていた。夜風が窓から入り込み、紙や書類をかすかに揺らした。その音さえ、責任の重さを耳に伝える鼓動のように聞こえてくる。
建物内に入ると、冷房の風が肌に触れ、深夜の静けさと相まって、空間に緊張を張り巡らせる。廊下を歩くたび、足音が冷たく反響し、壁に貼られた注意書きや掲示板の文字が微かに光を受け、日々の任務とその果てにある現実を思い出させた。
会議室に入ると、部下たちの目が彼を見つめ、報告書がテーブルの上で微かに揺れた。熱気を帯びた夏の空気はエアコンと混ざり、紙の端を微かに波立たせる。誰もが沈黙の中に緊張を抱え、今日の判断が遠く離れた誰かの生活をどう変えるかを知っていた。
会議が始まると、無線から入る情報がリアルタイムで伝わり、部下たちの視線が交錯する。数字や報告書の行間には必ず生身の人間が存在し、その命を守るか、あるいは危険に晒すかを決定するのが自分だと彼らは認識するのだ。
深夜まで続く会議、現場との通信、書類の整理、部下の指示。夜の街は夏の熱気で光を歪め、ネオンの光がオフィスの窓に反射してちらついていた。その光景を見ながら、ケビンは一日の重みを胸に刻んでいた。
帰路につく頃、通勤路の光景は昼間とは違う表情を見せる。街灯に浮かぶ影、ネオンの赤い反射、海風に混じる排気ガスの匂い、遠くの山影が夜空に溶ける。そのすべてが、今日の決断の結果を静かに告げていた。
助手席の書類を確認し、深呼吸をひとつついた。夏の夜風が窓を通り抜け、肌に触れる。ケビンの胸には責任感と孤独感が重くのしかかるが、それでも次の一歩を踏み出す力を与える、都市の息遣いが確かにあった。
夜の光の中、ケビンは夏のロサンゼルスを車で駆け抜ける。無線の声、部下たちの緊張、オフィスの冷房、ネオンの光、海風の匂い、遠くの救急車のサイレン――それらすべてが絡み合い、今日一日の記憶として刻まれていく。車内での沈黙と対話、街の静けさと喧騒、光と影の交錯が、彼の心に都市の立体的な地図を描き、ICE職員としての孤独と責任を鮮明にしていた。
夏の夜が更け、家路につく道すがら、助手席の書類を握り締め、深夜の街灯に浮かぶ自分の影を見つめながら、彼はこの街の声に耳を澄ませる。光の反射、熱気の揺らぎ、遠くで鳴るサイレン、住宅街の静けさ――それらすべてが、ケビンの胸に責任と孤独を刻み込んだ。
ケビンが自宅の扉を押し開けると、夜の熱気はわずかに後退し、リビングの冷えた空気が迎えるように流れ込んできた。書類を手から放り投げ、束ねられた紙の重みがテーブルに小さな衝撃を与え、乾いた音を響かせて静けさの中に沈んだ。
彼の肩にのしかかっていた一日の重さが、わずかながらその音に吸い取られたかのように思えた。
しかし、その安堵の瞬間は、見えない振動に触れるかのようにすぐに揺らぎへと変わっていった。家の奥から、微かなきしみが生まれた。木材が互いに軋むような、しかしどこか楽器の弦を爪弾くような響きであった。ケビンは耳を澄まし、しかし次の瞬間にはそれがただの疲労による幻聴ではないかと思った。
空気がわずかに震えた。テーブルにあった飲みかけのグラスの水面がかすかに揺れ、光を帯びて波紋を広げた。その波紋は小さくも確かに、家全体の内部に潜む力と呼応しているかのようであった。壁にかけられた額縁が斜めにずれた。ガラス越しの写真の中で、笑顔を浮かべる人影が、わずかに歪んで見えた。
ケビンは胸の奥にざらついた感覚を覚え、視線を天井へ向けた。天井板の奥で梁が共鳴し合い、低い唸り声のような音を放っていた。それは自然に生まれたものではなく、あらかじめ設計された響きの連鎖のように感じられた。建築を学んだ者ならば知る、木と鉄とコンクリートの呼応だ。その呼応が、今ここで一つの方向へと収束しようとしていた。
床板が低く唸り、足裏に伝わる微細な震えとなった。外の街路灯の光がカーテン越しに入り込み、部屋を淡い橙色で満たしていた。その光さえもわずかに揺らめき、倒壊の予兆を映すかのように見えた。家全体が呼吸をしているように膨らみ、そして収縮する。まるで見えない心臓が脈打ち、その鼓動に合わせて梁や柱が響きを返しているかのようであった。
ケビンは両手を膝に置き、動くことなく耳を澄ました。天井の奥で響く音は、もはや偶然のきしみではなかった。規則性をもって増幅し、やがて低い波となって部屋全体に広がった。壁紙がわずかに裂け目を見せ、薄暗い亀裂がその奥から姿を現した。亀裂は細い線にすぎなかったが、確かに広がりを孕んでいた。
グラスの中の水が震え、その表面に映る街灯の光が細かく砕けた。外の夜風が窓を揺らし、金属の留め具がかすかな音を立てた。それに呼応するかのように、梁の唸りが一段と強くなった。その瞬間、家全体がひとつの楽器と化したように、共鳴音を放った。空気の震えが耳の奥を打ち、体内の血流と混ざり合うように感じられた。
ケビンは胸に手を当てた――だが、自分の鼓動と建物の鼓動が重なり、境界が失われていくのを感じた。壁に走った亀裂が光を呑み込み、闇の線となった。
梁が深く軋み、鈍い音を吐き出した。それは重力の命令であり、逃れられぬ下方への召喚であった。ガラス窓が粉々に砕け、夜の街の光が断片となって飛び散った。家具が跳ね、本が崩れ落ち、テーブルが傾いた。
そして――天井が裂け、崩れ落ちた。轟音は街路灯の光さえ震わせ、粉塵が一気に立ち上った。世界は白く濁り、息が奪われる。
ケビンの体もまた、梁や柱と同じ流れに組み込まれていった。彼は立ち尽くし、あるいは倒れ、あるいは引き裂かれ――だが、恐怖ではなく、奇妙な安堵を感じていた。家と共に、自分もまた一つの楽章の終わりとして沈むのだと。
逃げるべきものはなく、守るべき書類も責任も、いまや粉塵の中に溶けていく。
梁が折れ、柱が潰れ、床が裂ける。
そのすべてと同時に、彼の骨も、血も、声も、無数の破片となって夜の空気に散った。崩壊は暴力ではなく、むしろ緻密に設計された楽曲の終章であった。ケビンという存在も、ひとつの音符としてその中に含まれ、やがて静寂に吸い込まれた。
粉塵が沈み、静寂が戻る。
瓦礫の中にケビンの姿はもはやなかった。
ただ、崩れた梁の影が、彼の名残のように横たわっているだけであった。
遠くで犬が吠え、救急車のサイレンが夜を割った。
都市の呼吸は再び続いていたが、ケビンの呼吸はもう戻らなかった。
夜の街に残されたのは、崩壊の余韻と、誰にも届かぬ静かな死の記憶だけだった。
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僕の新しい小説。
B♭ （ビーフラット）
舞台はニューヨークです。
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Soundtrack.
music.apple.com/jp/playlist/b-my-novel-soundtrack/pl.u-47...
追記 この小説を多少説明しました。
youtu.be/3w65lqUF-YI?si=yG7qy6TPeCL9xRJV
メモ
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「Bombay型（ボンベイ型、hh型）」
•特徴：通常のABO血液型を持たない（A、B、Oに分類されない）特殊な型。
•発見地：1952年、インド・ムンバイ（旧ボンベイ）で初めて確認。
•発生頻度：インドでは1万人に1人程度だが、世界的には約250万人に1人とも。
•輸血制限：同じBombay型しか輸血できない。
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2024年ハーバード大学首席の卒業式スピーチ『知らないことの力』
youtu.be/SOUH8iVqSOI?si=Ju-Y728irtcWR71K
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Shots fired at Trump rally
youtu.be/1ejfAkzjEhk?si=ASqJwEmkY-2rW_hT
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The sea awoke at midnight from its sleep,
And round the pebbly beaches far and wide
I heard the first wave of the rising tide
Rush onward with uninterrupted sweep;
A voice out of the silence of the deep,
A sound mysteriously multiplied
As of a cataract from the mountain's side,
Or roar of winds upon a wooded steep.
So comes to us at times, from the unknown
And inaccessible solitudes of being,
The rushing of the sea-tides of the soul;
And inspirations, that we deem our own,
Are some divine foreshadowing and foreseeing
Of things beyond our reason or control.
Winter storms are here at last stirring up the Pacific with churning waves, and bringing the long needed rains to the thirsty coast of southern California. This shot was taken out on the sea wall in La Jolla and looks across the sea to the cliffs of Torrey Pines and Black Beach below. I love watching the sea dance to the music of the wind and tidal forces. Its so vast and mighty it humbles you and makes you feel as small as you really are.
These words by Longfellow below really match the mood and feeling of this raging untamed power.
The Sound of the Sea- A Poem By Henry Wadsworth Longfellow
THE sea awoke at midnight from its sleep,
And round the pebbly beaches far and wide
I heard the first wave of the rising tide
Rush onward with uninterrupted sweep;
A voice out of the silence of the deep,
A sound mysteriously multiplied
As of a cataract from the mountain's side,
Or roar of winds upon a wooded steep.
So comes to us at times, from the unknown
And inaccessible solitudes of being,
The rushing of the sea-tides of the soul;
And inspirations, that we deem our own,
Are some divine foreshadowing and foreseeing
Of things beyond our reason or control.
Another Poet Ironmonger has added his thoughts too.
Poem of Waves"
The sea is of parts and some not so kind
While some are on beach’s that none of us mind
Some rage with anger on rocks with no care
As thought to ask land what they’re all doing there?
Some play as friends as with surfers and sails
While some are unyielding to ships caught in gales
my thought from dry land and its beauty I see
and would it all be the same with no cliff top and sea
It is only early August and already Autumn is being hinted at by Mother Nature. Although Autumn is my favourite season, I do begrudge an early end to summer. If you have the inclination, consider viewing this on a black background.
Keefer Lake, Ontario, Canada.
It was only later readers of Milton, says Appelbaum, who thought of "apple" as "apple" and not any seed-bearing fruit. For them, the forbidden fruit became synonymous with the malus pumila. As a widely read canonical work, Paradise Lost was influential in cementing the role of apple in the Fall story.
This month marks 350 years since John Milton sold his publisher the copyright of Paradise Lost for the sum of five pounds.
His great work dramatizes the oldest story in the Bible, whose principal characters we know only too well: God, Adam, Eve, Satan in the form of a talking snake — and an apple.
Except, of course, that Genesis never names the apple but simply refers to "the fruit." To quote from the King James Bible:
And the woman said to the serpent, "We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, 'You shall not eat it, nor shall you touch it, lest you die.'"
"Fruit" is also the word Milton employs in the poem's sonorous opening lines:
Of Mans First Disobedience, and the Fruit
Of that Forbidden Tree, whose mortal taste
Brought Death into the World, and all our woe
But in the course of his over-10,000-line poem, Milton names the fruit twice, explicitly calling it an apple. So how did the apple become the guilty fruit that brought death into this world and all our woe?
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The short and unexpected answer is: a Latin pun.
In order to explain, we have to go all the way back to the fourth century A.D., when Pope Damasus ordered his leading scholar of scripture, Jerome, to translate the Hebrew Bible into Latin. Jerome's path-breaking, 15-year project, which resulted in the canonical Vulgate, used the Latin spoken by the common man. As it turned out, the Latin words for evil and apple are the same: malus.
In the Hebrew Bible, a generic term, peri, is used for the fruit hanging from the Tree of the Knowledge of Good and Evil, explains Robert Appelbaum, who discusses the biblical provenance of the apple in his book Aguecheek's Beef, Belch's Hiccup, and Other Gastronomic Interjections.
"Peri could be absolutely any fruit," he says. "Rabbinic commentators variously characterized it as a fig, a pomegranate, a grape, an apricot, a citron, or even wheat. Some commentators even thought of the forbidden fruit as a kind of wine, intoxicating to drink."
A detail of Michelangelo's fresco in the Vatican's Sistine Chapel depicting the Fall of Man and expulsion from the Garden of Eden
Wikipedia
When Jerome was translating the "Tree of the Knowledge of Good and Evil," the word malus snaked in. A brilliant but controversial theologian, Jerome was known for his hot temper, but he obviously also had a rather cool sense of humor.
"Jerome had several options," says Appelbaum, a professor of English literature at Sweden's Uppsala University. "But he hit upon the idea of translating peri as malus, which in Latin has two very different meanings. As an adjective, malus means bad or evil. As a noun it seems to mean an apple, in our own sense of the word, coming from the very common tree now known officially as the Malus pumila. So Jerome came up with a very good pun."
The story doesn't end there. "To complicate things even more," says Appelbaum, "the word malus in Jerome's time, and for a long time after, could refer to any fleshy seed-bearing fruit. A pear was a kind of malus. So was the fig, the peach, and so forth."
Which explains why Michelangelo's Sistine Chapel fresco features a serpent coiled around a fig tree. But the apple began to dominate Fall artworks in Europe after the German artist Albrecht Dürer's famous 1504 engraving depicted the First Couple counterpoised beside an apple tree. It became a template for future artists such as Lucas Cranach the Elder, whose luminous Adam and Eve painting is hung with apples that glow like rubies.
Enlarge this image
Eve giving Adam the forbidden fruit, by Lucas Cranach the Elder.
Wikipedia
Milton, then, was only following cultural tradition. But he was a renowned Cambridge intellectual fluent in Latin, Greek and Hebrew, who served as secretary for foreign tongues to Oliver Cromwell during the Commonwealth. If anyone was aware of the malus pun, it would be him. And yet he chose to run it with it. Why?
Appelbaum says that Milton's use of the term "apple" was ambiguous. "Even in Milton's time the word had two meanings: either what was our common apple, or, again, any fleshy seed-bearing fruit. Milton probably had in mind an ambiguously named object with a variety of connotations as well as denotations, most but not all of them associating the idea of the apple with a kind of innocence, though also with a kind of intoxication, since hard apple cider was a common English drink."
It was only later readers of Milton, says Appelbaum, who thought of "apple" as "apple" and not any seed-bearing fruit. For them, the forbidden fruit became synonymous with the malus pumila. As a widely read canonical work, Paradise Lost was influential in cementing the role of apple in the Fall story.
But whether the forbidden fruit was an apple, fig, peach, pomegranate or something completely different, it is worth revisiting the temptation scene in Book 9 of Paradise Lost, both as an homage to Milton (who composed his masterpiece when he was blind, impoverished and in the doghouse for his regicidal politics) and simply to savor the sublime beauty of the language. Thomas Jefferson loved this poem. With its superfood dietary advice, celebration of the 'self-help is the best help' ideal, and presence of a snake-oil salesman, Paradise Lost is a quintessentially American story, although composed more than a century before the United States was founded.
What makes the temptation scene so absorbing and enjoyable is that, although written in archaic English, it is speckled with mundane details that make the reader stop in surprise.
Take, for instance, the serpent's impeccably timed gustatory seduction. It takes place not at any old time of the day but at lunchtime:
"Mean while the hour of Noon drew on, and wak'd/ An eager appetite."
What a canny and charmingly human detail. Milton builds on it by lingeringly conjuring the aroma of apples, knowing full well that an "ambrosial smell" can madden an empty stomach to action. The fruit's "savorie odour," rhapsodizes the snake, is more pleasing to the senses than the scent of the teats of an ewe or goat dropping with unsuckled milk at evening. Today's Food Network impresarios, with their overblown praise and frantic similes, couldn't dream up anything close to that peculiarly sensuous comparison.
It is easy to imagine the scene. Eve, curious, credulous and peckish, gazes longingly at the contraband "Ruddie and Gold" fruit while the unctuous snake-oil salesman murmurs his encouragement. Initially, she hangs back, suspicious of his "overpraising." But soon she begins to cave: How can a fruit so "Fair to the Eye, inviting to the Taste," be evil? Surely it is the opposite, its "sciental sap" must be the source of divine knowledge. The serpent must speak true.
So saying, her rash hand in evil hour
Forth reaching to the Fruit, she pluck'd, she eat:
Earth felt the wound, and Nature from her seat
Sighing through all her Works gave signs of woe,
That all was lost.
But Eve is insensible to the cosmic disappointment her lunch has caused. Sated and intoxicated as if with wine, she bows low before "O Sovran, vertuous, precious of all Trees," and hurries forth with "a bough of fairest fruit" to her beloved Adam, that he too might eat and aspire to godhead. Their shared meal, foreshadowed as it is by expulsion and doom, is a moving and poignant tableau of marital bliss.
Meanwhile, the serpent, its mission accomplished, slinks into the gloom. Satan heads eagerly toward a gathering of fellow devils, where he boasts that the Fall of Man has been wrought by something as ridiculous as "an apple."
Except that it was a fig or a peach or a pear. An ancient Roman punned – and the apple myth was born.
The first tale in the Bible tells of the expulsion of Adam and Eve from the garden of Eden. This was in consequence for having tasted the “forbidden fruit” of the tree of the knowledge of good and evil. Christian iconography and popular culture represent the fruit as an apple. But a careful reading of the passage leads one to the conclusion that, in fact, the actual fruit is never mentioned in the book. How, then, did the apple become this symbol of temptation and sin?
A standard version of Genesis 3:3-5 says:
But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
According to Robert Appelbaum’s book Aguecheek’s Beef, Belch’s Hiccup, and Other Gastronomic Interjections, the confusion may be due to a sort of joke of St. Jerome, who first translated the Bible into the vulgar Latin. (This version is still known as “The Vulgate” even today.) It turns out that the Latin words for apple, and for evil, are the same: malus. According to Appelbaum, the Hebrew word, peri, which was used to refer to the fruit in the Bible, can refer to any type of fruit, a fig, a pomegranate, a grape, or even a peach or a lemon. Some Bible commentators even believe that the forbidden fruit may have been a drink that produced an intoxication in those who drank it. Hence they gained “knowledge of good and evil.”
St. Jerome translated “peri” with the word “malus.” It’s an adjective meaning “evil,” though as a noun, it means “apple,” from trees known even today as Malus pumila. However, as Appelbaum points out, malus may refer not only to the apple, but to any fruit with seeds: pears are a species of malus, as are figs, peaches, and others.In religious iconography, there was no clear consensus for several centuries on exactly what type of fruit it was from this tree of which humanity’s first parents couldn’t eat. Michelangelo painted a fig tree in the Sistine Chapel. Durer depicted an apple tree, as did Lucas Cranach, the Elder. But another Appelbaum hypothesis in explaining the apple’s preeminence over other seeded fruits comes from the English poet, John Milton. His Paradise Lost was published in 1667. For Milton, the semantic ambiguity of the malus should not have been a mystery, versed as he was in ancient languages like Latin and Hebrew. Appelbaum notes that it’s possible Milton appreciated St. Jerome’s joke as a reference to intoxication or drunkenness from apple cider, popular in his own time. Paradise Lost refers on a couple of occasions to the fruit of this problematic tree and refers to it as an apple.
Another possible explanation may come from the Golden Apple of Discord. In Greek mythology, this was the work of the goddess Eris, (a temptress, as Satan had been for the Hebrews). According to the myth, Eris was angry at having not been invited to the wedding of Peleus and Tetis (parents of the great warrior Achilles). She presented the wedding guests with a golden apple which would reveal who among them was “the most beautiful of all.” Three goddesses fought amongst themselves: Aphrodite, the goddess of love and beauty; Hera, the guardian of the home and childbearing and wife of the great Zeus; and Aphrodite, daughter of Zeus and goddess of wisdom. To settle the dispute, Zeus consulted a Trojan shepherd and mortal, Paris, to choose from among the three goddesses which was the most beautiful. The three goddesses tried to bribe him in turn with new gifts. Finally, Paris decided for Aphrodite, who had promised him the love of the most beautiful woman of all. This was none other than Helena. Helena’s abduction by Paris is the mythical origin of the Trojan War. And thus the apple is also at the center of the most epic dispute in Greek civilization.
The Apple and the Heart
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Romanesque iconography more frequently used the apple as the forbidden fruit. The lengthy list of images in the three studied countries represents a significant part of our corpus. Among them, one can cite in Spain, Amandi, Añes, Avilés, the Bible of Burgos, the Bible of San Isidoro, Covet, Estany, Estibaliz, Frómista, Loarre, Mahamud, Peralada (figure 6), Porqueras, Rebolledo de la Torre, San Pablo del Campo, Sangüesa, Santillana del Mar, and Uncastillo. In France, Airvault, Andlau, Arles, Aulnay, the Bible of Corbie, the Bible of Marchiennes, the Bible of Souvigny, Cahors, Chalon-sur-Saône, Chauvigny (Figure 3), Cluny, Courpiac, Esclottes, Guarbecque, Hastingues-Arthous, the Hortus Deliciarum, Lescure, Mauriac (in the Auvergne), Melay, Moirax, Montpezat, Neuilly-en-Donjon, Nîmes, Poitiers (Sainte-Radegonde Church), Provins, Saint-Benoit-sur-Loire, Saint-Gaudens, the Sauve-Majeure, Targon, Tavant, Thuret, Toirac, Varax, Verdun, and Vézelay. In Italy, Galliano, Modena (figure 4), Parma, Pisa, Sant’Angelo in Formis, and Sovana.
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Over subsequent centuries, the apple was continually present in the iconography of the original sin. [45] For illustrative purposes, note that in the Gothic...[45] It was frequently used as the forbidden fruit in literature, particularly in the twelfth century by Marie de France, [46] Marie de France, Yonec, v. 152, in Les Lais de Marie...[46] in the thirteenth century by Robert de Boron, [47] Le Roman du Graal: manuscrit de Modène, ed. Bernard...[47] and in the fifteenth century by Sebastian Brandt. [48] Sebastian Brandt, La Nef des fous [Das Narrenschiff],...[48] In paroemiology, this seems to be the meaning of a proverb from the beginning of the thirteenth century: “mieux vaut pomme donnée que mangée” (better an apple given than eaten). [49] Joseph Morawski, ed., Proverbes français antérieurs...[49] In hagiography, the apple is the forbidden fruit in, for example, the Cantigas de Santa María. [50] Alfonso X of Castile, Cantigas de Santa María, 353,...[50] An interesting case also appears in the breviary: the Hail Mary—appearing in the twelfth century from a passage in the New Testament [51] Luke, I, 28, 42. Henri Leclercq, “Marie, mère de Dieu,”...[51]—refers only to a “fruit,” but an anonymous commentator from Northern France specifies at the end of the thirteenth or beginning of the fourteenth century that it concerns the “fruit of the apple tree.” [52] Munich, Bayerische Staatsbibliothek, Cod. Gall. 34,...[52] Anchored in Western imaginations ever since, the apple has even replaced the fig among modern scholars, in parallel to the cultural process that saw the heart where previously there had been the liver. [53] See Hasenohr, Prier au Moyen Âge: n. 38. Regarding...[53]
Figure 3. - Capital at the entranceway to the choir of the church
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The reasons behind this almost unanimous choice are unclear, however. We may allude to the more or less widespread presence of the apple throughout all of Western Europe. We may observe the old Celtic symbolism of the apple as the fruit of knowledge. We may recall its symbolic capital as a sign of power, wealth, lies, lust, discord, and transgression. [54] Michel Pastoureau, “Bonum, malum, pomum. Une histoire...[54] We may suppose that just as the garden of Hesperides recalls the Garden of Eden (both sheltering a snake that defends the sacred tree), the apple tree “with fruits of gold” in the Greek myth influenced the medieval interpretation of the biblical account. We may thus argue the ancient association between this tree and Eden, which led to naming the carob the “apple of Paradise” in Hebrew. [55] L. Ginzberg, Les Légendes des juifs, 219, n. 70.[55] We may also consider the authority of Saint Augustine, who hesitantly accepted the possibility of the apple being the fruit of sin, perhaps influenced by the existence of thirty different varieties of apples in the Roman world at the time. [56] Augustine, La Genèse au sens littéral en douze livres...[56] We may wonder especially whether in popular medieval etymology there was not certain confusion between the words malum “badly” and malum “apple” as well as between malus “malicious” and malus “apple tree;” these phonetic identities may have had semantic implications indicating the evil character of the fruit. [57] Among the transformations affecting the Roman world...[57]
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The increasing popularity of the apple in this role was perhaps also related to its round shape and red color, which drew it closer to the heart, being the organ that was linked to the blood of Christ and that Christianity and its doctrine perceived as the center of the human being. In this sense, the precedents were strong; the doubt surrounding the identity of the forbidden fruit reflected another, more ancient doubt regarding the central organ of the body in the diverse cultures that, in a more or less direct way, provided the foundations for medieval Christian culture. Whereas the Egyptians perceived the heart as the center of the human being, [58] The Book of the Dead, ed. and trans. E. A. Wallis Budge,...[58] the Hebrews attributed sacred powers to the liver, while regarding the heart as the seat of feelings and wisdom, and the source of life. [59] See, for example, Genesis, 20:5; Job, 9:4; Proverbs,...[59] The two organs fought for the role of the principle of life among the Babylonians [60] Alexandre Piankoff, Le “Cœur” dans les textes égyptiens...[60] and Greeks. [61] In mythology, the liver is the central element in the...[61]
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In the third century BC, the medical school in Alexandria established the physiological model that went on to prevail throughout the following two millennia: the brain was attributed with neurological sensitivity, movement, and functions, the heart with enthusiasm and the vital spirit. [62] Mary J. Carruthers, The Book of Memory: A Study of...[62]
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Isidore of Seville affirmed that in the heart “lies all concern and the source of knowledge, [as] with the heart we understand, and with the liver we love.” [63] Isidore of Seville, Seville’s Etymologies: The complete...[63] Sharing his opinion, more than five centuries later, Hildegard of Bingen considered the attribute of the heart to be knowledge and that of the liver to be sensitivity. [64] Hildegard of Bingen, Causae et curae, II, 1–12, ed....[64] For her, the heart was the point of contact between the body and the soul, the terrestrial and the divine; it was “almost the essence of the body [since it] governs it,” being the residence of the soul. [65] Hildegard of Bingen, Scivias, I, 4, 16, ed. A. Führkötten...[65] It is thus not by chance that she imagined the forbidden fruit to be an apple. [66] Hildegard of Bingen, Scivias, III, 2, 21, ed. Führkötten...[66] For Saint Bernard, the heart was the seat of faith. [67] Bernard of Clairvaux, In Nativitate Beatae Mariae,...[67] For his adversary, Pierre Abélard, when God wants to examine the feelings of men, he probes their hearts. [68] Pierre Abélard, Ethics, ed. and trans. D. E. Luscombe...[68] Chrétien de Troyes considered the heart to be the place where mystical union occurs with our purest self, [69] Chrétien de Troyes, Cligès, vv. 708–716, trans. Micha,...[69] since this organ is the seat of love, [70] Chrétien de Troyes, vv. 4302–4306, trans. Micha, 1...[70] memory, [71] Chrétien de Troyes, Le Conte du Graal ou le Roman de...[71] and life. [72] Chrétien de Troyes, Cligès, vv. 3668–3673, trans. Micha,...[72] Vincent of Beauvais regarded the heart as the principal “spiritual organ.” [73] Vincent of Beauvais, Speculum historiale, I, 32 (Graz:...[73] The evolution in the hierarchy of meanings did not affect the importance attributed to the heart: while troubadours and courtly love previously spoke of “the hearing of the heart,” the eye and the heart were later associated. [74] Guy Paoli, “La relation œil-cœur. Recherches sur la...[74] At the start of the thirteenth century, a poem established the relationship between the heart and the phallus, between feeling and sexuality, by telling the story of a character killed by the husbands of his mistresses, who tore off these two organs and gave them to their adulterous wives to eat. [75] Lai d’Ignauré, trans. Danielle Régnier-Bohler, in Le...[75]
22
The new collective feeling in relation to the heart was present in the idioms that were forming. From the Classical Latin cor, synonymous with “memory” (also with “thought,” “intelligence,” and “heart” [76] This is still the meaning of the word for Saint Augustine...[76]) were derived “recorder” in French, ricordari in Italian, and recordar in Castilian and Portuguese. Although the heart as the center of memory appears in the root of the Castilian and Portuguese words decorar, this link is even more explicit in the phrases par cœur in French (appearing in around 1200), de cor in Portuguese (dating to the thirteenth century), and by heart in English (attested around 1374 and based on the acceptance of herte as “memory,” which existed from the start of the twelfth century [77] Rey, Dictionnaire historique, 1:442; José Pedro Machado,...[77]). However, the heart was not only regarded as the seat of memory. In English, it was associated with courage (towards 825), emotions (1050), love (about 1175), and character (1225). [78] The Oxford English Dictionary, 5:159.[78] In medieval Italian, the heart (core prior to 1250, then cuore) was reputed as being the center of feelings, emotions, and thoughts. [79] Manlio Cortelazzo and Paolo Zolli, Dizionario etimologico...[79]
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Most often, the association occurred between the organ and a feeling, thought to derive from it directly, as attested in various Western languages: curage in French (appearing in 1080, then written as courage and used as a synonym of cœur “heart” until the seventeenth century), coraggio (prior to 1257) in Italian, coraje in Castilian and coragem in Portuguese (both from the fourteenth century), herzhaftigleit in German (from the fifteenth century derived from herz “heart,” written herza in the eighth century), and courage in English (around 1500, written as corage in around 1300). English presents an interesting case, showing the psychocultural hesitation between the liver and heart as the seat of positive feelings: the compound liver-heartedness, literally “without liver or heart,” designates the idea of “cowardly.” Further evidence of the moral importance attached to this organ is found in the word cordial, which initially carried the neutral meaning of “relative to the heart” and later acquired the positive sense of “nice” and “pleasant,” not only in French, English, Castilian, and Portuguese, but also in Italian (cordial) and in German (herzlich).
24
The symbolic value of the heart in the twelfth century was also seen in Jewish culture. Whereas the Pirkei Rabbi Nathan, a text predating the tenth century, establishes several comparisons between the parts of the universe and parts of the human body without even citing the heart, in the second half of the twelfth century, Maimonides considered it the center of the human body. [80] Samuel S. Kottek, “Microcosm and Macrocosm According...[80] He was probably influenced by Aristotle, for whom the human body developed from the heart, which was a very influential idea after the Christian rediscovery of the Stagirite. Thus, some Romanesque representations of the creation of Adam depict him coming to life not by a “breath on the face” (in faciem eius spiraculum vitae) as the Bible states, [81] Genesis, 2:7.[81] but by the hand of God touching his heart. This is the case, for example, in a manuscript from the abbey of Saint-Martial de Limoges, [82] Breviarium ad usum S. Martialis Lemovicensis (Paris:...[82] which was illuminated in around the year 1100, as well as in a relief carved a few years later on the northern facade of the cathedral of Santiago de Compostela.
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The importance of the heart in Romanesque culture also transpires in its growing metaphorical use. On the political level, it became the “king” of the human body in the same way as the king is the “heart” of the social body. [83] Jacques Le Goff, “Head or Heart? The Political Use...[83] On the literary level, the rhetorical figure of the heart spread like a book in which an ordinary individual, saint, or even Christ could write their amorous (including erotic) and spiritual emotions. [84] On the evolution of this metaphor, see Ernst Robert...[84] On the architectural level, the cruciform design of churches situated the altar—the place where the mystery of the incarnation was reproduced—in the position occupied by the heart. [85] It is no coincidence that in Medieval French, the same...[85] On the liturgical level, the Christianization of the Holy Grail rendered it the receptacle holding the blood of Christ, symbolically transforming it into a heart. [86] Begoña Aguiriano, “Le cœur dans Chrétien,” Senefiance...[86] On the geographical level, in the same way as the heart was the center of the human body, the sepulcher of the Lord was the heart of the world, according to a sermon by Peter the Venerable. [87] Peter the Venerable, In laudem sepulcri Domini, PL,...[87] On the linguistic level, from the thirteenth century, the word designated the center of something in French and Italian, as it did later in English (beginning of the fourteenth century) and Castilian (sixteenth century). [88] This meaning was applied to the city by Aristotle in...[88] In this cultural context, when the Abbess of Bingen declared that Adam made of clay was merely an empty body before being filled with a heart, liver, lungs, stomach, and internal organs by God, [89] Hildegard of Bingen, Causae et curae, II, 20, ed. Kaiser,...[89] she seemingly established a hierarchy of organs. Thus, the growing importance of the Sacred Heart of Jesus in spirituality from the twelfth century seems to have been the conclusion of a long process in which this organ gained in medical and symbolic value. [90] Jean-Vincent Bainvel, “Cœur sacré de Jésus (dévotion...[90]
Exegetical Doubt
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An interesting example of the rivalry between the fig and the apple in terms of the symbolic function of forbidden fruit is seen in the sculptures on the western facade of the small rural Castilian church of San Quirce, close to Burgos, which was completed in 1147. Here, eleven modillions illustrate several episodes of the myth of Adam, from the creation of protoplasm to the judgment of Cain, while in between them, ten metopes depict scenes that are sometimes difficult to relate to those of the modillions, although each stage of the cycle is identified by inscriptions. [91] These inscriptions are now almost illegible, but they...[91] The ensemble forms an iconographic discourse with two aspects: the subject is evil, as much at its origin (original sin) as in some of its manifestations (sex, death, and bodily impurity).
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This latter topic is visible on the two metopes at each end, where the artist depicts a man defecating. This was not a simple curiosity or obscenity, as the placement of these scenes is significant: the first being compared with the sin of Adam and the second with that of Cain. In fact, an inscription close to the representation of the original sin illuminates the link between the events depicted on the metope and modillion: MALA CAGO. No doubt, the man who speaks and acts in this way is both the paradisiacal Adam who has just eaten the forbidden fruits as well as the symbol of all human beings, his “posthumous sons,” as defined in a contemporaneous sermon. [92] Julien of Vézelay, Sermons, XV, ed. and trans. Damien...[92] However, the exact interpretation of the inscription poses an important problem.
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A few decades ago, historiography considered this a pun, as the individual excretes both “apples” and “evils.” [93] Pérez de Urbel and Whitehill, “La iglesia románica...[93] This interpretation is based on three elements: the facade’s inscription, a capital inside the church on the same subject that undoubtedly depicts an apple, and finally, the ancient roots of the tradition perceiving the forbidden food of Paradise in this fruit. However, on the modillion’s scene, the forbidden fruits rather resemble figs, an impression reinforced by a nonformalistic reasoning. Indeed, the fig traditionally had an explicitly sexual character, while the apple, though related to Aphrodite, the goddess of love, had a more sensual, rather than explicitly sexual connotation. This is shown, for example, in an Icelandic saga from the thirteenth century in which the love philter is an apple, or even in some mythologies, where the rejuvenating and beautifying virtues attributed to the fruit remain in the etymology of “pomade,” a scented, cosmetic, and curative substance with apple. [94] See Pastoureau, “Bonum, malum, pomum;” Rey, Dictionnaire...[94]
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The fig’s association with sexuality is seemingly expressed during the third quarter of the twelfth century in the iconographic design of the doorway of Barret Church in Poitou. Here, the three capitals on each side establish a spatial and symbolic relationship, which was very common in the Romanesque imagination. Looking at them, starting with the capital closest to the entry on the left-hand side, the first represents the original sin with the fig as the fruit, the second depicts a character in a very obscene pose, and the third, which is double, shows an eagle on one side and a monster devouring a sheep on the other. Symmetrically, on the right-hand side, the first capital depicts lions leaning against each other, the second, two doves embracing, and the final one, a centaur and a dove. The message seems rather evident: sin (that is to say, the fig and sex) leads to unnatural and erotic acts, thus to the death of the soul, which is devoured by the demon (eagle and monster); on the other hand, those who join Christ (the lion) will be innocent (doves), embracing peace and purity, thus calming the animal that exists in every human being (centaurs).
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Indeed, the sexual meaning of the fig was accepted within traditional culture and did not disappear with its Christianization. Throughout the centuries, the fig tree was associated with Dionysus, and, at least in its Roman version, Bacchus. The image of the god was always carved in the wood of the fig tree, with a basket of figs being the most sacred object at the festivals that celebrated him, the Bacchanalia. As the protector of orchards, particularly of the fig tree, Dionysus was confused with his son, Priapus, born of Aphrodite. In the processions paying homage to this god of fertility, who was endowed with a disproportionately large penis, there was a large phallus carved in the wood of the fig tree, the leaves of which were also seen as an ithyphallic symbol. [95] Brosse, Mythologie des arbres, 290–291. The fig’s sexual...[95] This notion of sexual exuberance is also found in a version of an episode of the Dionysus myth by the Christian apologist Clement of Alexandria (around 150–250). [96] Clement of Alexandria, Protreptique, II, 34, 3–4, ed....[96] In a similar manner, although he calls the liver iecur and not ficatum, Isidore of Seville implicitly makes this link by affirming that in this organ “lies pleasure and concupiscence. [97] Isidore of Seville, Seville’s Etymologies, XI, I, 125,...[97]
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The popular gesture of “making the fig” should also be mentioned here, associated with the fruit through its name and shape. This association is observed in Castilian, in which two words (higo/higa) appeared at the same time, in around 1140. [98] Joan Corominas, Diccionario critico etimológico de...[98] This gesture assumed “an obvious sexual connotation” [99] Jean-Claude Schmitt, La Raison des gestes dans l’Occident...[99] in the popular tradition of several societies, and even in the medieval West, where it can either denote the female sex organ (predominant meaning), its state of excitation (in this case, the tip of the thumb between the index and middle fingers imitates a swollen clitoris), copulation (the thumb is the penis between the vaginal lips), or a phallus (rarer meaning). [100] Desmond Morris et al., Os gestos: suas origens e significado...[100] It is probably with this latter meaning that formerly, in Bavaria, a young man confirmed his intention to marry by sending a silver or gold fig to his lover, who could refuse the demand by returning the gift or accept it by returning a silver heart. [101] José Leite de Vasconcelos, A figa (Porto: Araújo e...[101] The far la fica was an aggressive and derogatory gesture frequently used by Italians in the Middle Ages, not only on a daily basis, but also in emotionally charged situations. In 1162, angry with the Milanese who had forced his wife to mount a mule backwards, thus facing the tail of the animal—a very ancient position signifying contempt—Frederick I Barbarossa seized the city and, on penalty of death, forced the prisoners to remove a fig from the anus of a mule with their teeth. [102] Quoted by Leite de Vasconcelos, A figa, 80; by Jerome...[102] The inhabitants of Pistoia had carved into their castle of Carmignano two large arms with hands making the sign of the fig towards the enemy city of Florence—which, humiliated, went on to conquer the place in 1228. [103] Giovanni Villani, Cronica, VI, 5, ed. Ignazio Moutier...[103] In Dante, a robber condemned to Hell makes the sign of the fig against God Himself. [104] Dante Alighieri, Divina Commedia, Inferno, XXV, 1–3,...[104] The gesture and expression ficha facere are found, with the same derisory meaning, in all Romanesque cultures, and even outside of them. [105] Leite de Vasconcelos, A figa, 42–56, 72, 76–81, and...[105] Although this gesture has a talismanic function, that of casting off the evil eye and other dangers, this seems to be precisely due to its sexual connotation, that of warding off sterility in life. [106] Leite de Vasconcelos, A figa, 27–41, 57–59, and 91...[106]
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In this sense, the scene of the paramount sin depicted on the third modillion at San Quirce, in addition to adopting the ancient interpretation of the original sin as a sexual sin, [107] See Martin Elze, Tatian und seine Theologie (Göttingen:...[107] prepared the observer to encounter, three metopes along and just after the expulsion from Paradise, a representation of the carnal relationship of protoplasm. [108] Pérez de Urbel and Whitehill (“La iglesia románica...[108] Thus, according to our hypothesis, the word malum would not have been used here with its specific meaning of “apple,” but rather in the broader sense of “fruit with pulp” (as opposed to nux, “fruit with hard skin”), [109] Although the former meaning was eventually enforced...[109] so that the pun of the inscription would signify “to expel evils and fruits.” Whether conscious or not of the inscription’s ambiguity, the sculptor at San Quirce thus revealed the interesting coexistence of two exegetical traditions, that of the apple, present in the representation of the original sin inside the church, and that of the fig, visible on its facade. An even more meaningful coexistence if it is accepted that a single artist carved both the capital and the modillion. [110] A situation that de Lojendio (Castilla 1) regards as...[110]
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This exegetical doubt is not an isolated case appearing in a monastic community in the center of Castile. The formation of the French word “pomme” provides an interesting indication in this context. Although, from the beginning of the fifth century, the Latin word pomum (“fruit” in a generic sense) gained the specific meaning of “fruit of the apple tree” in Northern Italy and the majority of the Ibero-Romance area—a meaning preserved in the Provençal and Catalan poma—Italian, Castilian, Portuguese, and Galician eventually favored the traditional form malum, from which they derived mela, manzana, maçã and mazá, respectively. [111] Both the Spanish word manzana (attested in 1112 as...[111] Pomum preserved its broad sense in these four languages in the form pomo (poma in the case of Galician). By the same evolution, the collective forms pomario in Italian and pomar in Castilian, Portuguese, Provençal, and Galician derived from the Classical Latin pomarium.
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In contrast, the medieval Latin of Gaul had used, from the end of the eighth century, the word pomarius to denote the apple tree, from which derived the vernacular name of this specific fruit (pume) from the generic term (pomum) in 1080. [112] The word appeared in the Chanson de Roland as pume;...[112] At the same date appeared the French word verger (orchard), denoting land planted with various fruit trees, taken from the Latin viridiarum (from viridis, “green”). Faced with these facts, it is not absurd to assume that the French linguistic evolution unconsciously avoided the supposedly negative character of this fruit, as expressed through the word malum. Furthermore, the apple is a positive symbol in Celtic culture, [113] Françoise Le Roux and Christian-Joseph Guyonvarc’h,...[113] which was heavily present in the territory of the future France, particularly in the context of the “folkloric reaction” of the twelfth century. [114] Jacques Le Goff, “Culture cléricale et traditions folkloriques...[114]
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In accordance with its archetypical character as the fruit par excellence, the word was used in the formation of many syntagms, and even, around 1256, in the curious expression “pomme de paradis” (apple of paradise) denoting the banana. [115] Rey, Dictionnaire historique. It is interesting to...[115] Although in terms of vocabulary, we note a French resistance to the association of the apple with the fruit of sin, in terms of iconography, as seen above, such identification was established without problem. This was also the case in popular literary works, such as the first French theatrical text from the middle of the twelfth century or a sermon from the same time. [116] Respectively Le Mystère Adam: Ordo representationis...[116] Similarly, in this and the subsequent century, there were various love stories generally beginning with a betrayal (hearts metaphorically devoured) and ending with the death of the two protagonists (one of them literally devouring the other’s heart without realizing it [117] Accounts collected in Régnier-Bohler, ed., Le Cœur...[117]). To a certain extent, these stories consciously or unconsciously rewrote the drama of the original demise: betraying the confidence of the Creator (“from the tree . . . you will not eat”) by eating the apple/heart (“the knowledge of good and evil”), the human being was the cause of his own perdition (“the day you eat of it, you will surely die”), as Adam and Eve had hearts full of arrogance (“you will be like gods” [118] Genesis, 2:17; 3:5. On the close relationship between...[118]).
The Tree and Androgyny
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This search for the identity of the Romanesque forbidden fruit must still consider the tree in relation to the primordial couple. The position of these three elements provides some important information. One of the symbolic and physical solutions used was to portray the primi parentes on the same side of the tree, with Eve always being closer to it (figure 4). The most common composition placed the tree between Adam and Eve, as already found on the sarcophagus of San Justo de la Vega in Leon, dated to the end of third century or the beginning of the fourth century and currently held in the archaeological museum of Madrid. It would be simplistic to think that this position on both sides of the tree simply responded to the desire for symmetry in Romanesque art, [119] As considered Guerra, Simbología románica, 107.[119] because the form is almost always a fragment of the contents that emerged. [120] Gerardus Van Der Leeuw, La Religion dans son essence...[120] In the eleventh to thirteenth centuries, this scheme probably referred to two very pressing questions related to the contemporary phenomenon of the sacralization of marriage.
Figure 4. - Relief on the western façade of Modena Cathedral (Emilia-Romagna), circa 1100.
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On the one hand, by placing Adam and Eve at an equal distance from the tree, the iconography referred to a certain social egalitarianism and moral leveling between man and woman, even if the snake is almost always turned towards the woman. The side occupied by each character varied. We have already considered the position of Eve on the right-hand side of the tree as an “iconographic tradition,” a scheme with only three exceptions, in Saint-Antonin, Bruniquel, and Lescure. [121] Jean-Claude Fau, “Découverte à Saint-Antonin (Tarn-et-Garonne)...[121] In fact, the woman appears on the left in several other cases: for example on the sculptures in Anzy-le-Duc, Airvault, Butrera, Cergy, Cervatos, Covet, Embrun, Gémil, Girona, Lavaudieu, Lescar, Loarre, Luc-de-Béarn, Mahamud, Manresa, Moirax, Montcaret, Peralada (figure 6), Saint-Étienne-de-Grès, Saint-Gaudens, Sangüesa, San Juan de la Peña, Toirac, Verona, and Vézelay. Similarly, on the frescos in Aimé, Fossa, and San Justo in Segovia, on the illuminations of the Bible of Burgos, the Exultet 3 of Troia, and the Hortus Deliciarum, on a metal medallion from the Archbasilica of St. John Lateran, and on the mosaics in Monreale and Trani.
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In addition, the central position of the tree, separating Adam and Eve, insinuated a rupture of the initial unity, at least on the psychological level. The tree, that is to say knowledge, revealed the existence of contradictory traits in human beings, made in the image and resemblance of God, the androgyne par excellence. “God created man in his own image, in the image of God he created him; male and female created he them:” [122] Genesis, 1:27.[122] this is why the human being was initially double, and thus, inherently complete and microcosmic. [123] There were several types of microcosmic man in the...[123] Removing Eve from the rib of Adam was a surgery of separation, because they were formed from the same bones, they were “one flesh.” [124] Genesis, 2:23–24.[124] In this manner, the sacred text was interpreted from first half of the first century, initially by the Jew, Philo of Alexandria, and subsequently by Ambroise, Augustine, Gregory the Great, Isidore, the pseudo-Remigius of Auxerre, Guibert of Nogent, Pierre Lombard, Bernard, and others, who all regarded Eve as the image of the woman from within man. [125] Michel Planque, “Ève,” in Dictionnaire de spiritualité...[125]
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Augustine, in particular, implicitly recognized the androgyny of the first man when he said that the devil “cannot tempt us only by the means of this animal part, which appears in a single man as an image or a model of woman.” [126] Augustine, Del Genesis contra los maniqueos [De Genesi...[126] Following a reasoning based on that of Saint Paul, he saw Adam-Eve as the complementarity of spirit and flesh, a comparison that was adopted by many thinkers in the Romanesque period. Since in the Bible, “Adam” was originally the generic name denoting a human being (Genesis, 1:19) and only later became the name of a person (Genesis, 3:17), Augustine interpreted the word “man” (Genesis, 1:26) as “human nature.” [127] Augustine, De Trinitate, I, 7, PL, vol. 42, col. 8...[127] Saint Anselme, who was very influential in the twelfth century, agreed that “Adam” should initially include Adam and Eve. [128] Anselm of Canterbury, La Conception virginale et le...[128] While trying to explain how Adam’s prohibition of the fruit also implied Eve, Petrus Comestor stated that it was transmitted to the woman through man; [129] Petrus Comestor, Historia scholastica, 15, PL, vol....[129] thus implicitly suggesting the unity of the two individuals, and the androgyny of the being to whom it was forbidden to eat the fruit.
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While the medieval Church did not formally accept the divine and the androgyny of Adam, it was still familiar with it. It is thus found in a text from the New Testament: “There is neither male nor female: for you are all one in Jesus Christ.” [130] Galatians, 3:28.[130] This appeared in an apocryphal text: “When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor female . . . then will you enter the kingdom [of God].” [131] Il Vangelo di Tommaso, 22, trans. Mario Erbetta (Casale...[131] This was a noncontemptible part of the thought of Clement of Alexandria [132] In a piece of literature that is today lost, Hypotyposes,...[132] (around 150–215), Origen [133] According to him, based on Luke, 20:36, there will...[133] (185–254), Gregory of Nyssa [134] Gregory of Nyssa, La Création de l’homme [De opificio...[134] (around 330–390) and, through them, of Johannes Scotus Eriugena [135] Johannes Scotus Eriugena, Periphyseon, IV, PL, vol....[135] (around 810–870). It undoubtedly belonged to the cultural and psychological milieu of the first Christian centuries. [136] Wayne A. Meeks, “The Image of the Androgyne: Some Uses...[136]
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While the androgyne of Eden had disappeared, it was because of sin. For some thinkers, the human being henceforth became aware of its duplicity, since that time it was broken and characterized by the genitals, which was visible proof of the original sin: sexus comes from sectio (“cut,” “separation”), a term derived from secare “to cross,” which only assumed a specifically sexual meaning in the Middle Ages. [137] Du Cange, Glossarium mediae et infimae latinitatis,...[137] It is thus not by chance that Adam said “me” for the first time after the sin. [138] “Mulier, quam dedisti mihi sociam, dedit mihi de ligno,...[138] Although, undeniably, the original sin and sex were closely linked, the way in which events had transpired was the subject of debate. [139] Emmanuele Testa, Il peccato di Adamo nella Patristica...[139] One stream of thought interpreted the sin as a sexual offence: for example, the Jew Philon and some Church fathers, including Clement of Alexandria and Saint Ambrose. [140] Philo of Alexandria, De opificio mundi, 151–152, trans....[140] In the Romance period, the majority of theologists from the school of William of Champeaux (1070–1121) also considered that this sin involved concupiscence, although Guillaume himself saw it as an act of disobedience in which sensualitas managed to dominate ratio. [141] Odon Lottin, “Les théories du péché originel au XIIe...[141]
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Another group reversed the question, seeing sex rather as a consequence of the sin. The Physiologus, an influential allegorical, zoological treatise translated into Latin in the fifth century, stated that the elephant and its partner, which “personified” Adam and Eve, were unaware of intercourse until the female had eaten the fruit of the Mandragora officinarum and given it to the male: “because of that, they had to leave Paradise.” [142] El Fisiólogo: bestiário medieval, 20, ed. Francis J....[142] The main proponent of this train of thought was Saint Augustine, according to whom the human being before the sin practiced sex without concupiscence. [143] Augustine, La Genèse au sens littéral [De Genesi ad...[143] The error of the first couple would then have been one of pride, which led to the error of disobedience and then to carnal error. [144] In the first part of his interpretation, Augustine...[144] Another proponent of this idea was Johannes Scotus Eriugena in the eighth century, who considered that before the sin, the human being was only one, and that the resulting division of the sexes would cease in the eternal life. [145] Johannes Scotus Eriugena, Periphyseon, V, 20, PL, vol....[145] His thought continued to exert a certain influence; in the fourteenth century, it led Meister Eckhart to regard “any division” to be “bad as such,” thus perceiving the number two as the sign of the fall. [146] Meister Eckhart, Commentaire de la Genèse, 88 and 90,...[146] The Romanesque representations of the initial sin hesitated in choosing between these theological positions. Showing a preference for the second, several images accorded sexual attributes to Adam and Eve just after the ingestion of the fruit: for Adam, generally a beard [147] For Hildegard of Bingen, Causae et curae, II, 5–7,...[147] (figures 1, 2, 3, 4, and 5), seldom a penis (figure 5), and for Eve, usually breasts (figures 1, 2, 3, 4, 5, and 6). A minority of images seem to attribute the initial sin to a sexual act, an iconographic and theological concept that was perhaps expressed for the first time on the bronze door of Hildesheim Cathedral in Germany between 1011 and 1015. [148] William Tronzo, “The Hildesheim Doors: An Iconographic...[148] Here, Adam appears to the left of the tree and behind him is another tree on which a small dragon is standing. Eve is to the right, close to another tree with the snake. The fruit is the apple, one in right hand of Adam and the other in the right hand of Eve, being stretched out towards Adam. There is another apple in the left hand of Eve, whose folded arm merges with her vagina. A similar illustration was used in Rebolledo de la Torre in 1186. In the Alardus Bible, the snake that gives the fruit to Eve is at the height of her vagina, recalling a male sexual organ about to penetrate her. The southernmost façade of the Church of Santa María in Sangüesa in Navarre, which dates from the second half of the twelfth century, seems to portray the same design. Here, the scene of sin is situated immediately below the personification of Lust, showing a woman whose naked breasts are attacked by toads and snakes. [149] Despite the great diversity of iconographical material...[149] This association between lust and the original sin was not uncommon; as Sangüesa was on St. James’s Way, the most travelled road by Occitans and Italians, we may hypothesize that its iconographic message expressed the opinion of many pilgrims on the subject. In this sense, this image from Navarre ratified at least two other images known to these pilgrims.
43
The first image from Provence, dated to the second quarter of the twelfth century, is located a few kilometers from Tarascon in Saint-Etienne-du-Grès, on the tympanum of Saint-Gabriel’s chapel, where Daniel appears next to the original sin (prefiguration of Christ, the new Adam) with lions (a common symbol of lust): an opposition of scenes suggesting the sexual signification of the sin. As already mentioned, it is true that the contrast between the two scenes did not necessarily mean that the artist interpreted the sin “as a vulgar sin of lust, but its consequence was to introduce turmoil and even shame into a domain that had emerged wholly pure from the hands of the Creator.” [150] Gérard de Champeaux and Sébastien Sterckx, Introduction...[150] However, the authors of this comment—a longstanding phenomenon in medieval art studies—seem inclined towards adapting the intentions of the Romanesque artist to the theologically correct reading, rather than considering other interpretative possibilities beyond the domain of ecclesiastical culture. It is significant, for example, that on the same area of the tympanum, the two scenes are chronologically inversed, first portraying Daniel and then the sin.
44
The second image from Italy figures on the mosaic of Otranto (1163–1165). The branches of the forbidden tree pass between the legs of the characters, insinuating the sexual nature of the sin. This seems all the more evident given that Adam and Eve are each situated in a circle, rendering the characters isolated, separated, and autonomous entities in their respective domains, domains most certainly resulting from the primordial androgyne being cut in two. This assumption is reinforced by the fact that the forbidden fruit is represented as the fig (with its strong sexual connotation, as already seen) and illustrated in a suggestive way by the mosaic artist, the priest Pantaleon: the thinner part of the fig held by Eve is facing downwards and placed between her breasts, as though forming a third breast; the fig in Adam’s hand is in the inverse position, reminding us of the male genitals. [151] The same sexual presentation appeared towards the end...[151]
Figure 5. - Illumination from the in Troia (Puglia), Archivio Capitulario, middle of the eleventh century.
Figure 6. - Capital in the western gallery of the monastery cloister
45
Taking the geographical distribution of the Romanesque images into account, we see that the function attributed to the fig as the forbidden fruit was mainly expressed in the cultural milieu related to the Greco-Judaic world, while the apple appeared in association with the Romano-Christian world. This is perhaps due the specific links established in these cultural areas between each fruit and a bodily organ. In the images where the fig is used, Eve is often portrayed with the fruit on the right-hand side of the tree, like the liver in the human body. [152] In this regard, I evidently mean a statistical trend,...[152] In the images with the apple, the tendency is for Eve and the fruit to appear on the left-hand side, just like the heart in the body (figures 3 and 6). In both instances, the forbidden fruit was the symbol of the rupture of the unity of Eden and the birth of the disjointed humanity that characterizes history.
Notes
[1]
On the methodological issues affecting the construction and analysis of an iconographic corpus, some good comments have been made by Jérôme Baschet in “Inventivité et sérialité des images médiévales. Pour une approche iconographique élargie,” Annales HSS 51 (1996): 93–133.
[2]
Genesis, 2:16–17; 3:1–12.
[3]
Jeremiah, 1:14. Jerome, Expositio quattuor Evangeliorum, Patrologia Latina (PL), vol. 30, col. 549d–550a.
[4]
Midrash Rabbah, Genesis, XV, 7, trans. Bernard Maruani and Albert Cohen-Arazi (Paris: Verdier, 1987), 1:183 [Midrash Rabbah, Genesis trans. Harry Freedman and Maurice Simon, 2 vols. (London: Soncino Press, 1939)]; Genesis Rabbah I (Genesis 1–11), trans. Luis Vegas Montaner (Estella: Verbo Divino, 1994), 188–189 [Genesis Rabbah I, trans. Samuel Rapaport (London: Routledge, 1907)].
[5]
Following the interpretation of Marcel Durliat, Pyrénées romanes (La-Pierre-Qui-Vire: Zodiaque, 1978), 42.
[6]
Vita Adae, 36–42: “The ‘Vita Adae’,” ed. J. H. Mozley, The Journal of Theological Studies (1929): 121–149 (English manuscripts); “La Vie latine d’Adam et Ève,” ed. Jean-Pierre Pettorelli, Archivum latinitatis Medii Aevi (1998): 5–104 (German manuscripts); 2 Henoc 22:8: Slavonic Apocalypse of Enoch, trans. Francis I. Andersen, in The Old Testament Pseudepigrapha, ed. James H. Charlesworth, 2 vols. (London: Darton, Longman & Todd, 1983–1985), 1:92–221; L’Évangile de Nicodème, 19, ed. André Vaillant (Geneva, Paris: Droz, 1968), 59–61.
[7]
In this instance, the capital over the door of Miègeville, dated to around 1100–1118, does not depict the scene of the sin, but rather that of the expulsion from Paradise, where the fruit behind Adam and Eve (the couple being situated between God on one side and an angel on the other) is the grapevine.
[8]
Midrash Rabbah, Genesis, XV, 7 and XIX, 5, trans. Maruani and Cohen-Arazi, [trans. Freedman and Simon], 184 and 217; Genesis Rabbah I, trans. Vegas Montaner, 190–225. Ethiopic Apocalypse of Enoch, XXXII, 3–6, trans. Ephraim Isaac, in The Old Testament Pseudepigrapha, 1:28. Greek Apocalypse of Baruch, 4–8, trans. Harry E. Gaylord, The Old Testament Pseudepigrapha, 1:667; Apocalypse of Abraham, XXXIII, 7, trans. Ryszard Rubinkiewicz and Horace G. Lunt, The Old Testament Pseudepigrapha, 1:700. In the first century AD, Eliezer ben Hurcanus’s Chapters only specifies that “Noah found a grapevine coming from the Garden of Eden:” Los Capítulos de Rabbí Eliezer, XXIII, 4, trans. Miguel Pérez Fernandez, (Valencia: Institución San Jerónimo, 1984), 174. Louis Ginzberg nevertheless believes that this text probably alludes to a fragment from the tree of knowledge: Les Légendes des juifs [1909], trans. Gabrielle Sed-Rajna (Paris: Éd. du Cerf, 1997), 1:302, n. 59. According to the same author (Les Légendes des juifs, 219, n. 70), “the oldest and widespread opinion identifies the forbidden fruit with the grape, which traces back to an ancient mythological idea considering wine to be the beverage of the gods.”
[9]
David Romano, “Jueus a la Catalunya carolingia i dels primers comtes (876–1100),” in Exposiciò dins la formació de l’Europa medieval (Girona: Ajuntament de Girona, 1985), 113–119. Hilário Franco Júnior, “Le pouvoir de la parole: Adam et les animaux dans la tapisserie de Gérone,” Médiévales 25 (1993): 113–128.
[10]
Arturo Graf, Il Mito del Paradiso terrestre (1892; reprint, Rome: Edizioni del Graal, 1982), 65; Gioacchino Volpe, Movimenti religiosi e sette ereticali nella società medievale italiana: secoli XI–XIV fourth ed. (Florence: Sansoni, 1972), 17–40; Cinzio Violante, La Società milanese nell’età precomunale (Bari: Laterza, 1974), 220–231. Priests in Spain in the seventh century offered a bunch of grapes to believers during the Eucharist, which could also be a reaction against the idea of the grapevine as the forbidden fruit (third Council of Braga [675], prologue and canon 1: Concílios visigóticos e hispano-romanos, ed. and trans. José Vives (Barcelona and Madrid: CSIC, Instituto Enrique Florez, 1963), 371–373).
[11]
Michel Tardieu, Trois Mythes gnostiques: Adam, Éros et les animaux d’Égypte dans un écrit de Nag Hammadi (II, 5) (Paris: Études augustiniennes, 1974), particularly 88–89, 142–144, and 166–169.
[12]
Paul Deschamps, “Notes sur la sculpture romane en Bourgogne,” Gazette des Beaux-Arts (1922): 61–80.
[13]
Deschamps, “Notes sur la sculpture.”
[14]
Joseph de Ghellinck, “L’eucharistie au XIIe siècle en Occident,” in Dictionnaire de théologie catholique (Paris: Letouzey et Ané, 1913), vol. 5, col. 1233–1302. Iconography was also influenced by the phenomenon in which the Crucified was depicted as a bunch of grapes, as seen on the thirteenth-century metal relief on the door of the Church of Sion in Switzerland. This was reproduced by Erich Neumann, The Great Mother: An Analysis of the Archetype, trans. Ralph Mannheim (1955; reprint, Princeton (N. J.): Princeton University Press, 1972), pl. 114.
[15]
Roger Dion, Histoire de la vigne et du vin en France des origines au XIXe siècle (Paris: author publication, 1959), 245–247.
[16]
Auguste Gaudel, “Péché originel,” in Dictionnaire de théologie catholique, vol. XII-1, col. 441 [quotation back-translated from the French].
[17]
Jacques Brosse, Mythologie des arbres (Paris: Plon, 1989), 299–300. The purity attributed to the olive rendered the olive tree the tree of life par excellence, as seen above, n.5.
[18]
Robert Saint-Jean and Jean Nougaret, Vivarais-Gévaudan romans (La Pierre-Qui-Vire: Zodiaque, 1991), 157–158. La Nuit des temps, 75.
[19]
Genesis, 3:7.
[20]
John, 1:48. This relationship between the fig and knowledge can be traced back to classical paganism: Plato, for example, called this fruit “the friend of philosophers,” according to Éloïse Mozzani, Le Livre des superstitions: mythes, croyances et légendes (Paris: Robert Laffont, 1995), 746.
[21]
Matthew, 21:19. Paul Sébillot, Le Folklore de France, vol. 6, La Flore (1906; reprint, Paris: Imago, 1985), 21; Mozzani, Le Livre des superstitions, 746.
[22]
Stuttgart Psalter, around 810 (Stuttgart: Württembergische Landes-bibliothek, Cod. Bibl. 172o 23, fol. 8).
[23]
Midrash Rabbah, Genesis XV, 7, trans. Maruani and Cohen-Arazi, 185; Génesis Rabbah I, trans. Vegas Montaner, 190–191.
[24]
Life of Adam and Eve (Apocalypse), xx, 4–5, trans. M. D. Johnson, in The Old Testament Pseudepigrapha, 2:281; Apocalisse di Mosè, trans. Liliana Rosso Ubigli, in Apocrifi dell’Antico Testa-mento, ed. Paolo Sacchi (Turin: UTET, 1989), 2:429; Vida de Adán y Eva (Apocalipsis de Moises), trans. Natalio Fernández Marcos, in Apocrifos del Antiguo Testamento, ed. Alejandro Diez Macho (Madrid: Cristiandad, 1982), 2:330.
[25]
Testament of Adam 3c, trans. Stephen E. Robinson, in The Old Testament Pseudepigrapha, 1:994; Testamento de Adán III, 4 (R II), trans. F. J. Martínez Fernández, in Apocrifos del Antiguo Testamento, 5:433.
[26]
Il Combattimento di Adamo, 40, ed. and trans. A. Battista and B. Bagatti (Jerusalem: Franciscan Printing Press, 1982), 110.
[27]
Theodoret of Cyrus, Quaestiones in Genesim, II, 28, Patrologia Graeca (PG), vol. LXXX, col. 125 c.
[28]
Tertullian, Adversus Marcionem, I, 2, 2, ed. Ernst Kroymann (Turnhout: Brepols, 1954), 443. Corpus christianorum. Series latina, 1; Hugh of Saint Victor, Adnotationes elucidatoriae in Pentateuchon, Patrologia Latina (PL), vol. CLXXV, col. 42 a-b; Pierre Comestor, Historia scholastica, 23, PL, vol. CXCVIII, col. 1073 b-c. Even at the end of the Middles Ages, several authors still thought in this manner: Meister Eckhart, Commentaire de la Genèse, 97 and 205, ed. and trans. Fernand Brunner et al. (Paris: Éd. du Cerf, 1984), 360 and 518. L’Œuvre latine de Maître Eckhart, 1.
[29]
Das Tristan-Epos Gottfrieds von Strassburg, v. 17944, ed. Wolfgang Spiewok (Berlin: Akademie-Verlag, 1989), 251. Deutsche Texte des Mittelalters, 75.
[30]
Beryl Smalley, “Andrew of Saint-Victor, Abbot of Wigmore: A Twelfth-Century Hebraist,” Recherches de théologie ancienne et médiévale 10 (1938): 358–373; Beryl Smalley, The Study of the Bible in the Middle Ages (Oxford: Basil Blackwell, 1983), 149–172 and 179–180; Esra Shereshevsky, “Hebrew Traditions in Peter Comestor’s Historia Scholastica,” The Jewish Quarterly Review 59 (1968–1969): 268–289.
[31]
Brosse, Mythologie des arbres, 285–286.
[32]
Jean Beleth, Summa de ecclesiasticis officiis, 125, ed. Herbert Douteil (Turnhout: Brepols, 1976), 239–241; Gervase of Tilbury, Otia Imperialia: Recreation for an Emperor, trans. S. E. Banks and J. W. Binns (Oxford: Oxford University Press, 2002). In the thirteenth century, the theme appeared in several well-known texts, such as La Queste del Saint Graal, ed. Albert Pauphilet (Paris: Honoré Champion, 1980), 210ff. and Jacobus de Voragine’s Golden Legend: Legenda aurea, vulgo Historia Lombardica dicta, LXVIII, ed. Theodor Graesse (1846; reprint, Osnabrück: Otto Zeller, 1969), 303–304.
[33]
Exodus, 29:13, 22; Leviticus, 3:4, 10, 15; 4:9; 7:4; 8:16, 25; 9:10, 19.
[34]
Tobit, VI, 7.
[35]
Hesiod, Théogonie, v. 524, ed. and trans. Paul Mazon, thirteenth reprint (Paris: Les Belles Lettres, 1996), 51. Coll. des Universités de France [Theogony, trans Hugh G. Evelyn-White (Cambridge, MA: Loeb Classics, 1914)].
[36]
Anacreon, “Fragment 33,” vv. 28, 32, in Carmina Anacreontea, ed. Martin L. West (Leipzig: B. G. Teubner, 1984), 25.
[37]
Horace, Odes, IV, 1, 12, ed. and trans. François Villeneuve (Paris: Les Belles Lettres, 1927), 152 [The Complete Odes and Satires of Horace, trans. Sidney Alexander (Princeton NJ: Princeton University Press, 1999)].
[38]
Plato, Timée, 71 a, d, ed. and trans. Albert Rivaud (Paris: Les Belles Lettres, 1985), 198 [Timaeus and Critias, ed. Thomas K. Johansen, trans. Desmond Lee (London: Penguin, 1977)].
[39]
In the Romanesque period, there was at least one allusion to the Latin Cupid (called only Amores) sending an arrow to the heart: Chrétien de Troyes, Cligès, v. 455, trans. Alexandre Micha (Paris: Honoré Champion, 1982) [Cliges, trans. W. W. Comfort (London: Everyman’s Library, 1914)]. A medieval collection of classical mythology, written between 875 and 1075, says that the gods sent an eagle to punish Prometheus by attacking his heart (not the liver, as Hesiod declared): Premier Mythographe du Vatican, I, 1, 3, ed. Nevio Zorzetti, trans. Jacques Berlioz (Paris: Les Belles Lettres, 1995), 2. The transposition of the symbolic role of the liver to the heart became so ingrained that modern scholars have more than once taken one for the other, as, for example, the translator of Horace, Odes, ed. and trans. Villeneuve, n.36 or that of Anacreon, Odes, trans. Frédéric Matthews (Paris: Presses Universitaires, 1927), 91.
[40]
Jacobus de Voragine, Legenda aurea, XXV, ed. Graesse, 120. Eve
After two cancelled attempts Colas Rail finally got a Route Learner round the Harrogate Line. 47727 "Rebecca" is seen doing the honours at Knaresborough, the working foreshadowing future RailVac work.
This chunk of old piling laying in the river and the arch of the rainbow seemed to foreshadow the approaching replacement of the Sellwood Bridge now well underway. Learn more about the new and old/existing bridge via the links on the Sellwood Bridge flickr group page. N42586
The clouds and the water at Port Dalhousie yesterday seemed to foreshadow the winter. I thought a black and white rendition was appropriate.
NSU Ro 80 (1967-77) Engine nominally 1990cc Wankel Twin Rotor Production 37,398
Registration Number NSU 570 (Vehicle related cherished number, originally allocated for issue from Kincardineshire)
NSU ALBUM
www.flickr.com/photos/45676495@N05/albums/72157625592228550
The NSU Ro 80 is a four-door, front-engine executive sedan, Noted for innovative, aerodynamic styling by Claus Luthe and a technologically advanced powertrain, the Ro 80 featured a 84 kW (113 bhp), 995 cc twin-rotor Wankel engine weighing just 101kg, driving the front wheels through a semi-automatic transmission with an innovative vacuum-operated clutch system. The Ro 80 was voted Car of the Year for 1968
Other technological features of the Ro 80, aside from the powertrain, were the four-wheel ATE Dunlop disc brakes, which were generally only featured on expensive sports or luxury saloon cars. The front brakes were mounted inboard, reducing the unsprung weight. The suspension was independent on all four wheels, with MacPherson struts at the front and semi-trailing arm suspension at the rear, both of which are space-saving designs commonly used today. Power-assisted ZF rack and pinion steering was used, again foreshadowing more recent designs.
The car featured an automatic clutch which was commonly described as a three-speed semi-automatic gearbox: there was no clutch pedal, but instead, touching the gear lever knob operated an internal electric switch that operated a vacuum system which disengaged the clutch.
The Ro 80 remained largely unchanged over its ten-year production. From September 1969 the rectangular headlights were replaced with twin halogen units, and air extractor vents appeared on the C-pillar behind the doors. In August 1970 a slightly reshaped plastic grill replaced the metal grill of the early cars, and a minimal facelift in May 1975 saw the final cars getting enlarged rear lights and rubber inserts in the bumpers which slightly increased the car's overall length
Diolch am 86,610,864 o olygfeydd anhygoel, mae pob un yn 90cael ei werthfawrogi'n fawr.
Thanks for 86,610,864 amazing views, every one is greatly appreciated.
Shot 29.08.2021 at Thoresby Car Show, Thoresby, Nottinghamshire Ref. 151-121
The other Marcel Impersonators, or "those dodgy bachelors in their suits of liveries", as the victorious Marcel called them, were beside themselves.
Freud bristled in faraway Vienna. The foreshadowing of the coming conflagration was duly noted.
Marcel had successfully changed hats in midstream, "hatzes for courses", I guess.
The fat-bike itself transmogrified with every supported thrust, fed by Jarry's 'Perpetual Motion Food', becoming the future with each revolving.
It put him in mind of Moira Shearer's 'The Red Shoes' though that hadn't happened yet, like linearity was a thing, or mattered an iota, even. He knew that if he died 'behind the wheel', he would only begin to cycle faster. He liked how dust could be both an irritant and a lubricant at the same time, and how it could breed.
Jarry had shown him exactly this. It was Alfred's gift to the future.
The Cathedral of the Protection of Most Holy Theotokos on the Moat (Russian: Собор Покрова пресвятой Богородицы, что на Рву), popularly known as Saint Basil's Cathedral (Russian: Собор Василия Блаженного), is a Russian Orthodox church erected on the Red Square in Moscow in 1555–61. Built on the order of Ivan the Terrible to commemorate the capture of Kazan and Astrakhan, it marks the geometric center of the city and the hub of its growth since the 14th century.[4][5] It was the tallest building in Moscow until the completion of the Ivan the Great Bell Tower in 1600.[6]
The original building, known as "Trinity Church" and later "Trinity Cathedral", contained eight side churches arranged around the ninth, central church of Intercession; the tenth church was erected in 1588 over the grave of venerated local saint Vasily (Basil). In the 16th and the 17th centuries the church, perceived as the earthly symbol of the Heavenly City,[7] was popularly known as the "Jerusalem" and served as an allegory of the Jerusalem Temple in the annual Palm Sunday parade attended by the Patriarch of Moscow and the tsar.[8]
The building's design, shaped as a flame of a bonfire rising into the sky,[9] has no analogues in Russian architecture: "It is like no other Russian building. Nothing similar can be found in the entire millennium of Byzantine tradition from the fifth to fifteenth century ... a strangeness that astonishes by its unexpectedness, complexity and dazzling interleaving of the manifold details of its design."[10] The cathedral foreshadowed the climax of Russian national architecture in the 17th century.[11]
A victim of state atheism, the church was stolen from the Russian Orthodox community as part of the Soviet Unions anti-theist campaigns and has operated as a division of the State Historical Museum since 1928.[12] It was completely and forcefully secularized in 1929[12] and, as of 2011, remains a federal property of the Russian Federation. The church has been part of the Moscow Kremlin and Red Square UNESCO World Heritage Site since 1990.[13]
My daughter and I did our best removing snow from our house but we could only reach the snow on the first floor roofs. Now I have giant icicles foreshadowing water damage to come.
Check out this monstrosity.
It's called the Doyen Trichrome 35mm film camera. The plaque mentions a projector, but I didn't see it, unless it was behind this thing, or else it did double duty of first being a camera and then being a projector. Here is what was said about it on the plaque:
"Dr. Eugène Louis Doyen came to prominence for filming surgeries for educational purposes starting in 1898. With the help of his mechanic, Auguste Hulin, Doyen developed a cinematic color process which used three separate filmstrips. Doyen’s system foreshadowed the trichrome Technicolor camera, which also used three 35mm filmstrips. The camera and trichrome projector featured here were never manufactured. They are prototypes found in the collection of Hulin’s descendants."
That's all there was about it. I looked online, doing a Google search and then a Wikipedia search, and I came up with nothing.
In any case, this device was never put into practical use, which is why there was not much else to find about it online.
But, as it said in the description, this device foreshadowed the three-strip Technicolor camera, which I will share a photo about that soon. So it seems the engineering geniuses at Technicolor borrowed heavily from Doyen's invention and then took it several steps further, making it a viable camera to record images on film in color.
But it is interesting to see where the crude, humble beginnings of great technology occurred.