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Cobb's Legion Infantry Battalion, C. S. A.
The Wichita Beacon, Friday, Nov. 10, 1916, Pg1 & 8
Died: Nov. 9, 1916
CAPTAIN JOHN H. SHIELDS
_____
The death of Captain Shields yesterday brought genuine sorrow to Wichita. During all the years he has been in Wichita no man has had honest cause to speak ill of him. He came here soon after the Civil War, a brave hearted Southern gentleman, a soldier of the Lost Cause, but he was never an exile, even at that hour when sectional lines had been emphasized by four years of warfare.
And he never truckled to the majority; he never struck his flag except to government. He had fought and lost; he saluted victory with dignity and went to running a Democratic newspaper in the heart of the abolition movement.
He was always kindly, courteous, helpful. He fought on the moral side of every issue—and the entire community expressed gratification at the later successes of his life. He leaves a useful memory in a community that grew to love him.
CAPT. J. H. SHIELDS
HAS PASSED AWAY
______
Death Came to Him Late
Thursday Afternoon.
______
During the Past Year He
Had Been Failing—Was
Wichita’s Postmaster.
______
Captain John H. Shields, who has been postmaster of this city since June 26, 1913, died at his home on Water and Orme Streets a little after 4 o’clock yesterday afternoon at the age of 72.
His physician, who had been passing a quarter of an hour before, dropped in, examined his heart, and found it in excellent condition. The captain was about to take an automobile ride for the fresh air when his head dropped and he was dead. Heart failure was the immediate cause of death.
For a year or more Captain Shields had been failing rapidly in health. His friends mentioned it to one another that he was not long for this world, but he did not realize it himself. He kept at his work all thru the hot weather. Some two months ago his limbs began to fail him and eventually became almost entirely paralyzed.
An Outing Every Day.
He was taken out in a wheel chair every day and during the last three or four weeks suffered great emaciation of body. His indomitable spirit, however, sustained him, and he never for a moment felt that he could not resume his duties in the postoffice.
Tuesday he said he wanted to go to his polling precinct to vote for President Wilson and reluctantly abandoned his purpose in deference to the counsel of his family.
This is the third time within the last three years that death has invaded the Shields cottage, the home of the family for twenty-four years. His wife, who had been a invalid for several years, was the first to depart. Then one of his daughters was taken from him and now he is gone. Some seven or eight years ago his son, Robert Prather Shields, who was getting a fine start in the world, died at St. Joseph, Mo. All of these sorrows had a considerable effect upon the health of Captain Shields, for altho he had a strong spirit, his closer friends knew that he grieved greatly in secret.
A Native of Georgia.
Captain Shields was not a Kentuckian as many people supposed. He was a native son of Georgia and came from an Irish stock that settled in that section before the Revolutionary War. He was born near Madison and while a sister of his still lived a few years ago he made a visit to the old homestead and had a delightful sojourn there. He was born in 1844 and became a printer—and a good one—early in life.
At the age of 17 he joined Cobb’s legion of the Confederate Army and served thruout the war where the fighting was thickest. He saw all the privations of army life, as the cause was losing and the soldiers were hungry and ragged most of the time, but he had a stout heart and never lost confidence in ultimate victory until his prime hero, General Robert E. Lee, offered his sword to Grant at Appomatox Court House in April, 1865. He participated in the battles of Stone River, Malvern Hill, Chancellorsville, Spottsylvania, Knoxville, Chickamaugua and Gettysburg.
General Gordon His Guest.
When General Gordon, the famous Confederate chieftain, came to Wichita sixteen or seventeen years ago, Captain Shields had him as a guest and it was good to hear them going over war times together.
When Captain Shields came to Wichita 31 years ago the story gained currency here that a romance, in the South led him into a duel in which he killed his opponent. The rumor exaggerated the facts. The truth was that he had sent a challenge to another Confederate soldier but the latter apologized and the duel was never fought.
After the war Captain Shields was married to Miss Sarah J. Butts in Morgan County, Georgia, and to them nine children were born, four of whom survive—Mrs. J. Wommack, of Braman, Ok.; Mrs. Sally Bevis and Ernest Shields of this city and Mrs. W. B. Alexander.
He Was a Publisher.
For nearly twenty years he published a daily paper at Paduchah, Ky., and came to Wichita in 1885 as a compositor for the Eagle. A year later Col. M. M. Murdock took him into the front office as assistant editor and he remained there until the early ninethies when Victor Murdock returned from Chicago and permanently entered upon the position of managing editor. Then the Captain took the telegraph desk and continued there until he started the Democrat, a weekly paper which he sold to Major Warren shortly after taking the position of postmaster here.
Ever since he came to Wichita his office, wherever it happened to be was the headquarters and mecca for Confederate soldiers and none of them in distress ever came to him in vain. He would share the last crust with a man who fought under the stars and bars. And while that was true, he was always popular among the Union soldiers. He was one of the leaders in the organization of a Confederate post here and thru his popularity with the Union veterans both groups have always fraternized.
A Town Named for Him.
The town of Shields in Western Kansas was named by the Missouri Pacific construction company in his honor when it was organized thirty years ago.
When the fires of Democracy burned low in Wichita, Captain Shields kept them aglow. He was not a demonstrative Democrat, but he was very loyal and it was because of that loyalty that Senator Thompson secured the postoffice for him three and one-half years ago. He was then 68 years of age and never had held a public office.
The Captain was genial in his disposition, very polite and courteous and was often referred to as a type of the old Southern gentleman. He was a very strong Baptist and was a constant attendant at that church. He was one of the early members of Wichita Lodge No. 22, A. O. U. W. and served as his Master Workman for a term. He had a wonderful affection for his invalid wife and nursed her fondly thru her long years of illness.
Funeral Service Saturday.
The funeral of Captain Shields will be held Saturday at 3:30 o’clock at the First Baptist Church. Rev. Guy L. Brown, pastor of the church, will preach the funeral sermon. Postoffice men and women will escort the body from the home to the church and employees from the postoffice will be pall bearers.
The body will be in state at the residence from 10 until 12 o’clock Saturday. The casket will not be opened at the church. Burial will be in Highland Cemetery. I. W. Gill in charge.
Pages 889-890 from volume III, part 2 of Kansas: a cyclopedia of state history, embracing events, institutions, industries, counties, cities, towns, prominent persons, etc. ... / with a supplementary volume devoted to selected personal history and reminiscence. Standard Pub. Co. Chicago : 1912. 3 v. in 4. : front., ill., ports.; 28 cm. Vols. I-II edited by Frank W. Blackmar. Transcribed December 2002 by Carolyn Ward. This volume is identified at the Kansas State Historical Society as microfilm LM195. It is a two-part volume 3.
John H. Shields, of Wichita, editor and publisher of the "Wichita Democrat," has been engaged in newspaper work over forty years, twenty-six years of which time has been spent in the city of Wichita. Though there has been an evolution in journalism, as in every other profession, and the days of Franklin, Horace Greeley and other such moulders of public opinion have passed, there are yet many conscientious men devoting their lives to the art preservative, who unswervingly support truth, as they see it, and with a full sense of the power at their command, also recognize their responsibility for good or evil in shaping public opinion. Mr. Shields, as the name of his paper indicates, is a Democrat and an ardent supporter of his party in political affairs, but the strength of his influence is always given toward law enforcement, irrespective of party, and he is a stanch supporter of every movement that has for its aim the advancement of the material, moral and social interests of the city of Wichita, his state and his nation.
Mr. Shields was born in Morgan county, Georgia, June 8, 1844, a son of John B. and Eliza, A. Shields. Both parents were natives of Guilford county, North Carolina, and both died in the city of Madison, Ga., the father's death having occurred in 1880, at the age of seventy-two, and the mother's in 1872, when sixty years of age. Both were devout Christians and were members of the Baptist church, in which denomination the father officiated as a deacon. The original ancestors of this branch of the Shields family in America came from Scotland and from Ireland about 1770, and settled in North Carolina, near the Virginia line. The paternal grandparents of Mr. Shields moved from North Carolina to Georgia in 1818.
John H. Shields was reared in Morgan county, Georgia, and was educated in the English branches at Madison Male Seminary, Madison, Ga. He was still a youth when the Civil war opened, but enlisted in the defense of the Southland at the very beginning of the conflict, and served four years in the army of northern Virginia, under Gen. Robert E. Lee. At the close of the war, or in June, 1865, Mr. Shields began his business career by engaging in merchandising in Madison, Ga. He continued in business there until January, 1868, when he moved to Paducah, Ky., and there became associated with Col. John S. Prather and John Martin, Jr., in publishing the "Daily Kentuckian." On June 29, 1885, he came to Wichita, Kan., where he was employed as assistant editor of the "Wichita Eagle," from 1885 to 1897. On Jan. 7, 1899, he became editor and publisher of "The Democrat," at Wichita, in which connection he has continued to the present time (1911). Under his able management "The Democrat" has become recognized as one of Wichita's leading weekly papers.
In Morgan county, Georgia, on Jan. 2, 1867, Mr. Shields married Sarah J. Butts, a daughter of Jacob Butts, of that county. Nine children have been the issue of that marriage, five of whom are still living: Mrs. Ula C. Wommack, of Braman, Okla.; Mrs. Sallie M. Bevis, of Wichita, Kan.; Miss Mae, who resides with her parents in Wichita; Mrs. Hattie B. Moore, and Ernest J., both of whom reside in Wichita. Fraternally Mr. Shields affiliates with two beneficiary societies, the Ancient Order of United Workmen, and the Fraternal Aid Association. In church faith and membership he is a Baptist.
2005-2007
80" x 96"
Colored pencil, graphite, acrylic on wood panels
Collection:
Crocker Art Museum
(Robert Cremean: Metaphor and Process, the video, may be seen at www.youtube.com/watch?v=mgrxW8xSvrA)
Hereafter is a transcription of the handwritten text on the diptych above:
ECCE HOMO
This is as it is. Behold me. I am you, a reflection in the artist’s eye; and as I see you, myself, I reflect on our condition. Ecce homo. I do not wash my hands of responsibility. I embrace it. It is not for me to judge. I am a simple craftsman of recordation and as an artist I am pledged to record what I see. This is neither excuse nor evasion; rather, a simple statement of isness. I accept full responsibility for my reflection. This is what I see. If what I see is viewed as judgement, this is a reflection of the beholder. As I accept responsibility as artist, I expect the beholder to accept his. We meet only on this plane of shared reflection. Only here does intimacy occur free of interpretation, cultural catechism and correctness. If you insist on encumbering yourself in the armor of cultural correctness, your performance here will be clumsy and predictable. In a sense, sensuality on this plane is similar to sexual intimidation. Your ability to perform and to penetrate lies within your bourn of possibility. If you predetermine my limitations by your reflection, our mirror will remain opaque, your image obscured, and your subservience to cultural and historical prudery reified. I have the disinterest of a whore. It is not my business to guarantee gratification. I can only service the possibility. Consider the compass of our sexuality; setting the due male North, the due female South, the due homosexual male West, and the due female homosexual East creates a 360° horizon of infinite possibility. Although the magnetic North has always determined the direction of human entelechy, that entelechy has a 360º choice of direction. Due North is no longer viable. That way lies oblivion. This is as it is. The diameter stretches from due East to due West, a horizontal demarcation between life and death. The arrow points South, a 180º shift of our vision of expectation. We must establish now an entirely new triangle of possibility, a state of being shorn of masculine hegemony, an oppositeness of all that was and all that was always expected to be. All of masculine entelechy has become toxic. The entire hemisphere must be abandoned. As we continue to explore the sphere of human possibility, the Northern Hemisphere with its redundancies and repetitious predictability is barren of resource, hackneyed and clichéd. It has been exploited ad nauseum and further indulgence threatens continuance. If we, the explorers of human entelechy, were to turn 180º to confront possibility rather than repeat, what new discoveries and alternatives might be presented. What new metaphors might flower in the nourishing soil of oppositeness...through technology, masculine necessity is redundant; only his metaphors continue to control the human condition. War, religion, commerce, history, tradition—this gestalt of metaphors which make masculine human reality is no longer viable. We must turn our back on death and face a new world for survival and fecundity. What the Masculine has made finite, the feminine must make possible. The alternative is repetition unto oblivion. A 90º shift to the West on the horizon of possibility is now credible; the homosexual male can replace the heterosexual masculine in all ways including, through technology, reproduction of the species. It is the unexplored West that pulls tight the severing horizon line on the vertical axis of Masculine redundancy. The remaining poles of diversity which describe the human compass present an infinity of possibilities for the survival of all species and the nourishing planet. As the technology of death advances beyond the stasis of masculine gestalt, humankind can no longer tolerate the immutability of mankind’s Isness. If we continue to define ourselves in the mirror of masculine redundancy, our extinction is assured. The severing horizontal diameter of the East/West homosexual horizon offers the human condition the rationale for redrawing the maps of possibility. Through decapitation of the necrophagous North, an entire frontier of new metaphors based on other gendered realities would be explored. Ecce Homo. As I view the simplistic vertical axis of staff and distaff, the linear reality of repetition is entropy, a metastasis of boredom and predictability of repeat. Inevitability is the saddest of life’s consequences. 8/6/45. I am an artist at the end of history. In this final concentric ripple of linear time, the confusion is noisome, an explosion of masculine frustration and hypocrisy. Man’s surrogate, god, is everywhere, an excuse for slaughter, pillage and destruction. Art is a frantic recordation of nihility to support a culture our culture-makers can no longer create. Information and intimidation have unnerved personal response and we eat what we are fed and live in fantasy and fabrication pretending to a culture that does not exist. We claim that what Is is not and what is not Is. Our drift into entropy and stasis has created an illusion of movement as the groove of repetition digs deeper and deeper our blind addiction to a necrophagous gestalt. Situated on the East/West homosexual horizon, I view the possibility for human extension by the light of a setting sun. I cast my glance at what has been, not as historical accumulation but as evidence of what might be because it always was. The compass of human Isness is dominated by the magnetic arrow of a due masculine imperative. The arrow now points toward death. The pointer must be demagnetized so that the compass can be turned without the constant insistence of a dogmatic actuality. The monocularity of this actuality has erased the horizon line and replaced it with a single and simplistic vanishing point. Infinity. This ignorance of the sensual curvature of the sphere of human possibility makes phobic the human condition and toxic our repetitive diminution into entropy. As an artist, I find perspective to be the most complex and challenging of the many disciplines of Making. What one sees, how one sees, and how one relates that which is seen, is an artist’s statement. Further, perspective is for the artist a monocular though ever-shifting viewpoint of a multidimensional universe, an examination of interior and exterior landscapes as seen through the dual silvered mirror of self. The way he sees, his so-called “style,” is an admission of limitation rather than an academic virtue of cultural and historical value. For me, the most fascinating discovery was the difference between Greek and Roman perspective wherein Roman or scientific perspective establishes the vanishing points on the horizon whereas Greek perspective implants the vanishing point within the mind of the viewer. The philosophical difference is explosive, separating the masculine hemisphere from the feminine along the homosexual diameter of the sphere of comprehension. By placing the vanishing point within the bourn of the viewer, humankind’s exploration of Isness is internalized and enlarged through a demystification of the masculine horizon. Objects and concepts are adjusted to the expanding interior universe as they pass through the lens of human understanding. It is the inner world of human possibility that incubates reality rather than obdurate dogmas and rote that inculcate fear of self-discovery through the imposition of unquestionable answers. Metaphors and concepts are diminished as they pass through the lens; their viability, objectified. They assume human proportion in terms of the reflecting curvature of the sphere. It is the viewer who commands the 360º horizon of human possibility from the infinity of centered entelechy. Because objects and concepts enlarge as they recede from the eyes of the viewer, Greek perspective, by placing the vanishing point within the bourn of human perception, affirms humanity’s absoluteness in terms of unique Isness. Ecce Humanitas. By spanning the horizon across dual lobes of perception, the focus of human need is internalized according to interpretation. By this process is reality created and communicated through metaphor. I embrace chaos. My desire to shear the magnetic needle of cultural/historical imperium from the compass of possibility fuels my enterprise. Every viewer has choice. Response cannot be forced regardless of critical intervention or cultural intimidation. Your being here with me on this plane at this time commits us to nothing. If, by chance, esthetic orgasm occurs, your release confirms your existence on this plane. I will never know you as I have never known you. I am an object if conveyance, nothing more. This plane confirms your existence—not mine. Only in the act of making do I exist. Only on this plane do I convey. The orgasm is yours. You have created me in your desire for creation. And on this plane, you are the creator. You are creating yourself. And this is Art. And the creating of Art is the essence of human Isness. It is the pinnacle of our reality. No artist aspires to the creation of Art; he is enveloped in the process of Making. This process is circumstantial to the viewer and his creation. Through making, the artist creates himself. Through response, the viewer may experience epiphany. Whether the responder can or will demagnetize the needle of hegemonic gestalt and embrace the chaos of self-creation is not the maker’s concern; it lies within the bourn of the creator.... I, the maker, have attended this plane time after innumerable time. This is a place I have known always and yet is always unknown. There is no place more mysterious and exotic than this foreign place. Here, I am always a stranger. I come here to create shadows out of pure light. I come here to destroy my face. I come here to create a stranger. If my enterprise here is successful, my failure is worthy of return. Here, on this plane of paradox where viewer becomes creator, anarchy is born. The chimera of hierarchy is dissolved into noisome pixels of deposed authority. Silence erases dimension and actuality reforms to a palimpsest of alternate realities. always the way it was becomes always the way it is and always the way it might have been and always the way it might be. Always there is choice. Always there is choice until a final choice is made. Ecce humanitas.... I speak now for myself as maker, as skater across a seamless and boundless plane of light, a single glide of ever increasing weightlessness and space. There is no sound, there are no shadows. I remember only the future. The unforgiving coldness of this place inflames me. I embrace it as it enfolds me. As it has always enfolded me. I am in and of its vacuity and provoke its indifference. I would be recognized but shun all that would recognize me. I skate this plane like one pursued by shame, erasing, and honing my blades against distraction and obstruction, clearing and cutting a path through the shadowless light. I am dissolved by light and hidden in its brilliance. The light has eaten my edges and destroyed definition. Do not seek me here. I am finished with it. Only you, the viewer, responder, perhaps creator can define this space. For me, it has become a weighted opacity, an artifact of indifference. As this triangle impends to infinity, the ghosts of new work present themselves. As I prepare to leave this plane, they will consort me. It is they who have prepared my next place of encounter which is this same place...which I will not recognize. I sense their presence. I know they are here, pressing altering, shifting their weights and contours in spasms of peripheral excitation, creases and undulations in the light. These glimpses are the essence of Greek perspective. I grasp their enormity as they distance themselves in ambiguity. As my desire enlarges, my hand is hastened in anticipation. I must quit this plane before they materialize, before objectification. They yearn for closure. They seek unbroken light as this plane layers, a triplicity of past, present and future, a scumbled erasure of recordation. Stains of the past cavort with ghosts of the future on the labored plane of the present in a noise of absence, a clamor of silence. Completion becomes an auto-da-fé, an execution enforcing conversion. An admission, of sorts, that the plane of the Future could not be homogenized beyond recognition. My failure can only be rectified by the creator. Purity exists only in his response and ever and always I, the maker, remain senseless of creation. I search not so that others can find. There is no selflessness in my production. I make only to free myself of repetition, to free myself of linearity and history and compilation. I long to create absence...to be free of evidence...to be pure light...to exist in orgasm and epiphany. To destroy my face. Recognition repels me. I court no audience and leave this plane to its creator. Only through his creations will I be erased. By his self-creation are we become light. As the triplicity tilts more and more this plane toward the future, the present bends into a shadowing and weighted past. It can no longer sustain purchase. I, the maker, must enforce the present on this plane of possibility through the reification of light. I cannot erase the stains of the past from this bent and bended plane; they are beyond redemption. In order to retain balance and achieve departure, I must restrict peripheral vision and banish ghosts of the future to their predestination. Narrow is the way to withdrawal from this emptied space. No curiosity attends my departure as to its future occupancy. If I, the maker, have furnished this space and enhanced its capacity for occupation, then my stripping of self has served further purpose. This plane, for me, has entered into palimpsest and erasure. My success will once again be measured in the unforgiving light of failure on a new plane in a foreign place in the paradox of self-creation...Ecce Humanitas. The triangle descends from the horizon of east/west diversity to its apex of direction pointing toward survival on the compass of human possibility. The imperium of masculine gestalt must be castrated, the directive needle de-magnetized, the reality of repeat annihilated. In redundancy, mankind must learn to destroy its face, its mask which was never a face whose empty sockets stare blindly toward a future which is no future which is neither past nor present but the end of time and dimension and all things measurable, which is the completion of direction and directive, which is the end of the human experiment and the fulfillment of prophecy which was no prophecy but, rather, the obfuscation of process. An excuse for inevitability, the obviousness of conclusion. Ecce homo.
Runnymede is a water-meadow alongside the River Thames in the English county of Surrey, and just over 20 miles (32 km) west of central London. It is notable for its association with the sealing of Magna Carta, and as a consequence is, with its adjoining hillside, the site of memorials. Runnymede Borough is named after the area, Runnymede being at its northernmost point.
Topography
The name Runnymede refers to land in public and National Trust ownership in the Thames flood plain south-west of the river between Old Windsor and Egham. The area includes (to the west of A308 road) the Long Mede and Runnymede, which together with Coopers Hill Slopes is managed by the National Trust. There is also a narrower strip of land, east of the road and west of the river, known as the Yard Mede. Slightly further downstream from the area shown on the map are (inter alia): a recreational area with a car park; a number of private homes; a large distribution centre; and an hotel.
The landscape of Runnymede is characterised as "Thames Basin Lowland", urban fringe. It is a gently undulating vale of small fields interspersed by woods, shaws, ponds, meadows, and heath. The National Trust area is a Site of Nature Conservation Interest (SNCI) which contains a Site of Special Scientific Interest. Both sites are overseen by Runnymede Borough Council.
The National Trust holding includes:
188 acres (0.76 km2) donated in 1929 set behind a narrow riverside park with occasional benches on the southern river bank, with car and coach parking;
110 acres (0.45 km2) of broadleaved woodland on Coopers Hill Slopes, given in 1963 by the former Egham Urban District Council.
Long Mede is a meadow north of the ancient "mede" (meadow) of Runnymede towards Old Windsor and has been used for centuries to provide good-quality hay from the alluvial pasture. Runnymede itself lies towards Egham. It is likely that Runnymede proper was the site of the sealing of Magna Carta, although the Magna Carta Memorial (see below) stands on Long Mede, and the event is also popularly associated with Magna Carta Island, on the opposite bank of the Thames.
Near the Island, on the north-east flood plain, in parkland on the eastern bank of the river, are Ankerwycke and the ruins of the 12th century Priory of St Mary's. The Thames has changed course here occasionally, and these areas may once have been an integral part of Runnymede. Both were acquired by the National Trust in 1998.
History
Runnymede's historical significance has been heavily influenced by its proximity to the Roman Road river crossing at nearby Staines-upon-Thames.
The name Runnymede may be derived from the Anglo-Saxon runieg (regular meeting) and mede (mead or meadow), describing a place in the meadows used to hold regular meetings. The Witan, Witenagemot or Council of the Anglo-Saxon Kings of the 7th to 11th centuries was held from time to time at Runnymede during the reign of Alfred the Great. The Council met usually in the open air. This political organ was transformed in succeeding years, influencing the creation of England's 13th century parliament.
The water-meadow at Runnymede is the most likely location at which, in 1215, King John sealed Magna Carta. The charter indicates Runnymede by name as "Ronimed. inter Windlesoram et Stanes" (between Windsor and Staines). Magna Carta had an impact on common and constitutional law as well as political representation also affecting the development of parliament.
Runnymede's association with ideals of democracy, limitation of power, equality and freedom under law has attracted placement there of monuments and commemorative symbols.
The last fatal duel in England took place in 1852, on Priest Hill, a continuation of Cooper's Hill by Windsor Great Park.
The National Trust land was donated in 1929 by Cara Rogers Broughton and her two sons. The American-born widow of Urban Hanlon Broughton, she was permitted by letter from George V to join her son's new peerage in tribute to her husband and this gift and be officially styled Lady Fairhaven. The gift was given in memory of Urban Broughton. At the time the New Bedford Standard-Times commented "It must be a source of gratification to all Americans, and especially to us here and in Fairhaven, that the presentation of this historic spot as public ground has been brought about by an American woman, an appropriate enough circumstance considering that the great charter underlies the USA's conception of government and human rights."
Features
Urban H. Broughton Memorials
After the death of Urban Broughton in 1929, Sir Edwin Lutyens was commissioned to design a set of twin memorials consisting of large kiosks and posts or "piers" with stone blocks crowned with laurel wreaths and formalised urns at the Egham end and with lodges and piers at the Windsor end. Lutyens also designed a low wide arch bridge to carry the main road over the Thames to the north, integrating the road layout and bridge design into his plans for the memorials. The southern kiosks were moved to their present location when the M25 motorway was constructed.
There are two octagonal kiosks with piers facing each other across the A308 towards Egham. These piers are a shorter version of those adjacent to the lodges either side of the same road towards Old Windsor in the Long Mede. The lodges show typical Lutyens design features with steeply angled roofs, large false chimneys and no rainwater gutters at the eaves.
The piers carry similar inscriptions. On one face is the inscription:
“ In these Meads on 15th June 1215 King John at the instance of Deputies from the whole community of the Realm granted the Great Charter the earliest of constitutional documents whereunder ancient and cherished customs were confirmed abuses redressed and the administration of justice facilitated new provisions formulated for the preservation of peace and every individual perpetually secured in the free enjoyment of his life and property. ”
and on the other the words:-
“ In perpetual memory of Urban Hanlon Broughton 1857 – 1929 of Park Close Englefield Green in the county of Surrey Sometime Member of Parliament These meadows of historic interest on 18th December 1929 were gladly offered to the Nation by his widow Cara Lady Fairhaven and his sons Huttleston Lord Fairhaven and Henry Broughton ”
The memorials were opened in 1932 by the Prince of Wales (Edward VIII) and are Grade II listed buildings.
Langham Pond SSSI
Langham Pond was created when the meandering River Thames formed an oxbow lake. Its status as a wetland Site of Special Scientific Interest (SSSI) was first notified in 1975 and later reviewed under Section 28 of the Wildlife and Countryside Act 1981 when the protected area was extended to 64 acres (260,000 m2) within Runnymede as managed by the National Trust.
The pond and associated meadow form a habitat considered unique in Southern England and of international importance for nature conservation. The flora and fauna include nationally scarce plants and insects including a species of fly unrecorded elsewhere in the United Kingdom.
Air Forces Memorial
The Air Forces Memorial commemorates the men and women of the Allied Air Forces who died during the Second World War and records the names of the 20,456 airmen who have no known grave.
From the top of the tower visitors can see long views over Windsor, the surrounding counties and aircraft taking off and landing at Heathrow. On a good day visitors can see as far as the Wembley Arch and even the Gherkin in the City of London. The memorial was designed by Sir Edward Maufe, architect of Guildford Cathedral.
John F. Kennedy Memorial
The British memorial for U.S. President John F. Kennedy was jointly dedicated in May 1965, by Queen Elizabeth II and Jacqueline Kennedy, prior to a reception for the Kennedy family at Windsor Castle. The memorial consists of a garden and Portland stone memorial tablet inscribed with the famous quote from his Inaugural Address:
“ Let every Nation know, whether it wishes us well or ill, that we shall pay any price, bear any burden, meet any hardship, support any friend or oppose any foe, in order to assure the survival and success of liberty. ”
Visitors reach the memorial by treading a steep path of irregular granite steps, intended to symbolise a pilgrimage. There are 50 steps in total. Each step is different from all others, with the entire flight made from 60,000 hand-cut granite setts.[10] Landscape architect Geoffrey Jellicoe designed the garden; sculptor Alan Collins designed and carved the stone inscription. The area of ground on which the memorial is situated was given as a gift to the United States of America by the people of Britain. (Though property ownership was transferred to the federal government of the United States, the area remains under the sovereignty of the United Kingdom.) It is maintained by the Kennedy Memorial Trust, which also sponsors educational scholarships for British students to attend university in the United States.
In 1968 the 7-ton stone was damaged by a bomb during a time of anti-Vietnam war demonstrations; it was later repaired by the sculptor.
Magna Carta Memorial
Situated in a grassed enclosure. on the lower slopes of Cooper's Hill, this memorial is of a domed classical style monopteros, containing a pillar of English granite on which is inscribed "To commemorate Magna Carta, symbol of Freedom Under Law". The memorial was created by the American Bar Association (ABA) to a design by Sir Edward Maufe R.A., and was unveiled on 18 July 1957 at a ceremony attended by American and English lawyers.
Since 1957 representatives of the ABA have visited and rededicated the Memorial, renewing pledges to the Great Charter. In 1971 and 1985 commemorative stones were placed on the Memorial plinth. In July 2000 the ABA came:
“ to celebrate Magna Carta, foundation of the rule of law for ages past and for the new millennium. ”
In 2007, on its 50th anniversary, the ABA again visited Runnymede. During its convention it installed as President Charles Rhyne, who devised Law Day, which in the USA represents an annual reaffirmation of faith in the forces of law for peace.
In 2008 floodlights were installed to light the memorial at night.
In 2015, in anticipation of the 800th anniversary of the sealing of Magna Carta, the two wooden benches at the memorial were replaced by stone benches. On 15 June, the anniversary day, the ABA, accompanied by US Attorney General Loretta Lynch, rededicated the memorial in a ceremony led by HRH The Princess Royal in the presence of Her Majesty the Queen and other members of the Royal family.
The Magna Carta Memorial is administered by the Magna Carta Trust, which is chaired by the Master of the Rolls.
Ceremonial Tree Plantings
The Duke of Kent together with David K. Diebold, a Minister-Counselor at the US Embassy in London, planted an oak tree adjacent to the Magna Carta Memorial in 1987, as did P. V. Narismha Rao, Prime Minister of the Republic of India. The Prime Minister left a plaque reading:
“ As a tribute to the historic Magna Carta, a source of inspiration throughout the world, and as an affirmation of the values of Freedom, Democracy and the Rule of Law which the People of India cherish and have enshrined in their Constitution. March 16, 1994 ”
In 1987 two further oak trees were planted near the Memorial. One, planted by Her Majesty Queen Elizabeth II, marked National Tree Week. Another, planted by John O. Marsh, Secretary of the Army of the USA, has a plaque which reads:
“ This oak tree, planted with soil from Jamestown, Virginia, the first permanent English settlement in the New World, commemorates the bicentenary of the Constitution of the United States of America. It stands in acknowledgement that the ideals of liberty and justice embodied in the Constitution trace their lineage through institutions of English law to the Magna Carta, sealed at Runnymede on June 15th, 1215. ”
The Jurors
The Jurors artwork was commissioned by Surrey County Council and the National Trust to mark the 800th anniversary of the sealing of Magna Carta. The sculptor Hew Locke created 12 bronze chairs each of which is decorated with symbols of past and present struggles for freedom, equality and the rule of law. The artist / sculptor invites participants to sit, reflect upon and discuss the themes represented. In the image the back of the chair nearest the viewer is a representation of Nelson Mandela's prison cell on Robben Island, South Africa. The portrait seen of the further chair is of Lillie Lenton wearing insignia related to the imprisonment and activism of suffragettes.
The installation was inaugurated at Runnymede by Prince William during the Magna Carta 800th Anniversary celebrations.
Cooper's Hill House
A large house on Cooper's Hill, overlooking Runnymede and the River Thames, has played a number of roles – as the Royal Indian Engineering College; wartime Post Office headquarters; storage for the Statue of Eros during World War II; an emergency teacher training college; Shoreditch College – a centre for craft and handiwork education – and most recently, Brunel University's design school (has removed to Uxbridge Main Campus).
Ankerwycke Yew
The revered +1,400 year old Ankerwycke Yew, on the left bank of the river, is also a possible site where Magna Carta may have been sealed. The sacred tree could have been the location of the Witan council and influenced the founding of St Mary's Priory there. This religious site may well have been the preferred neutral meeting place of King John and the barons.
Land development proposals threatening the yew led to action resulting in the tree and surrounding estate passing into the protection of the National Trust in 1998.
Henry VIII is said to have met Anne Boleyn under the tree in the 1530s.
In 1992, botanist and environmental campaigner David Bellamy led a dedication at the yew, stating:
“ We the free people of the islands of Great Britain on the 777th anniversary of the signing of Magna Carta do:
Look back and give thanks for the benefits that the signings, sealing and swearing of oaths on that document handed down to us. Look forward to a new age of freedom through sustainability by granting the following rights to all the sons of plants and animals with which we share our islands and our planet.
”
There followed ten pledges to sustain all life forms.
Location and access
Runnymede is 20 miles (32 km) west by southwest of the centre of London. It is owned by the National Trust and is open 24 hours, seven days a week, at no charge.
Runnymede is accessed via the road or river towpath on foot or by bicycle, or by motor vehicle via the A308 road near Egham about 4 miles (6.4 km) southeast of Windsor. Two car parks (on the A308) adjoin the Windsor entrance (these may be closed in winter due to flooding etc.). Runnymede is also along the Thames Path National Trail. The nearest railway station is Egham. One of the Lutyens lodges at the Windsor entrance to the meadow houses a popular tea room.
The Anckerwycke area on the other bank of the river is accessible from the B376 between Wraysbury and Staines (nearest station Wraysbury).
the club, has had a remarkable career. She asserts she has had at least a dozen separate existences. Theosophically considered, the earliest inkling of her goes back to 1200 B. C., when she and Mme. Blavatsky had a pastoral sojourn in Egypt.
Daughter of a Rum Seller
As far as plain history is concerned, Mrs. Tingley was born in Newburyport, Mass. about fifty-five years ago. Her father was named Westcott, and his saloon and hotel were conducted in such a manner as to bring down upon him the displeasure of the community. The authorities eventually refused to renew the license for the place.
The daughter of this establishment obtained an insight into life far different from the peaceful existence in the valley of the Nile, for she was then a reckless hoyden. She has some recollection of being sent to a convent in Montreal, but the historians, who have no esoteric notions, fail to find any time in her life which could have been devoted to religious training.
Mrs. Tingley a Printer's Wife
She fled to New Orleans and married Richard Cooke, a compositor, by whom she had one child, which she said she adopted. This child, Flossie, was beautiful and her photograph has frequently been produced on Easter cards and mottoes. She is generally depicted as carrying lilies.
Mrs. Tingley’s second husband was George W. Parent, a detective and later a saloon-keeper, and it is not known whether or not she had any children by him. She adopted two boys, however, who have been known by various names. Her first two husbands obtained divorces on the ground of desertion.
Mrs. Tingley was in Boston for a few years, and then she made her appearance in New York. There, under the direction of Prof. Paul McCarthy, Mrs. Tingley studied hypnotism. As the professor once stated, he greatly improved her psychic gifts. There can be no doubt of Mrs. Tingley’s powers of hypnotism, and she used them with great advantage.
The manner in which the woman seized the leadership of the cult was remarkable. After the death of Judge Ernest T. Hargrove, a young English barrister of good family had been called over to New York, and had made the president of the theosophical society.
The seizure of the machinery of government of the society was one of the rarest bits of generalship in the history of such organizations. Mrs. Tingley convinced certain members, many of whom were men and women of education and attainments, that though Hargrove might be all well in his way as the nominal president, she was really the secret head of the organization, the adept whose personality was not to be revealed until one year after the death of Judge.
So it was that in May, 1896, the reincarnation of Mme. Blavatsky became “The Great Unknown.” She officiated as a veiled priestess at a remarkable ceremony, at which Claude Falls Wright, then secretary of the society, and Miss Laura Leoline Leonard were married.
Seizes Control of Society
At that time her portly form, swathed in draperies, stood upon a platform in front of a stump, supposed to symbolize the tree of life. When her identity as the head of the order was revealed Mrs. Tingley tood actual control. Hargrove was driven back to Temple Bar. Many of the prominent theosophists were alienated, and the society passed into the hands of a clique headed by Mrs. Tingley.
The name of the organization was changed to that of the Universal Brotherhood. The public was asked to contribute to the purple pence fund, and with the proceeds Mrs. Tingley and half a dozen of her cult started on a crusade around the world which consisted principally of sightseeing.
From Hypnotism to Theosophy
From spiritualism Mrs. Tingley turned her attention to theosophy, which was attracting much attention. She made the acquaintance of William Q. Judge, whom she seems to have impressed by her powers as a hypnotist.
In his writings after his death were found several fragmentary references to her. She pieced these together, and upon them advanced a claim that she was the reincarnation of Mme. Blavatsky, and had been chosen as the successor of Mr. Judge.
Her remarkable personality so impressed Dr. Wood of Providence, R. I. that he built the Raja Yoga school for theosophists at Point Loma. This is a superb tract of 1,600 acres, adorned with magnificent buildings. The total value of the tract and the buildings is estimated at $2,500,000. The theosophists are possessed of other property, which in all forms is worth close to $9,000,000.
The colony at Point Loma has been the center of innumerable scandals and sensations since Mme. Tingley became its ruler. Four years ago it passed its worst crisis, when a rebellion in the brotherhood threatened its disruption.
She Has Absolute Power
Soon after firmly establishing her leadership over the cult Mme. Tingley engineered a reorganization and obtained the adoption of a constitution that gives her absolute power over every individual member of the Universal Brotherhood and over every penny of its funds.
Instead of giving out theosophical teachings after the manner of her predecessors she contested herself with pumpint “vibrations” and “generating currents” upon the inner planes, if any one can guess what that means.
She chose purple for her royal color, wore gowns of it, and called herself by the name of it until now among the faithful name of Tingley is almost unspoken. To them she is “Purple” or “Purple Mother.”
She selected a “cabinet” of twelve of the ablest men she could find – and richest. Their term of office begins and ends with her pleasure.
She removed the headquarters of the organization, bag and baggage, to a point which had been discovered in her great crusade around the world to be the esoteric center of the earth, and here, with weird ceremonies, she laid the cornerstone of a School for the Revival of Lost Mysteries.
Rebellion Breaks Out
Her arbitrary rule provoked a rebellion, which reached a climax in the resignation of Dr. Jerome A. Anderson, for years one of her strongest supporters. Dr. Anderson for fifteen years was a devoted theosophist and one of the most influential members of the society. His resignation was followed by a score of others in San Francisco, and there is no means of knowing how many in other places deserted the cult.
Dr. Anderson was a member of the inner circle or cabinet of the high priestess. At the time of his revelations he gave as his reasons:
“I left the Universal Brotherhood simply because I lost all confidence in its leader, Mrs. Katherine A. Tingley. I have seen the organization which she took over from W. Q. Judge, both large and enthusiastic, dwindled away in lodges and membership until it is now little more than a mere handful of her personal admirers; I have seen ‘loyalty’ to all her whims and caprices made the supreme test of membership.”
“I have yet to know of a prominent person leaving the ranks who has not been accused of having done so from base and unworthy motives, and of whom many have been most unmercifully slandered as to their private characters. I have seen theosophy travestied, and substituted for philosophy, and a worldwide organization degenerated into 150 cooped up at Point Loma, with not a man, woman, or child of them daring to oppose her slightest whim.”
“In fact, she has reduced the organization to the degree that it has become only one among a score of similar hamburgs, with a ‘leader’ at the head whom all must adore. I have seen able, learned men and women clothe themselves in ridiculous costumes and go through absurd ceremonies at her bidding; I have seen money extravagantly wasted; I have seen honest energy wantonly dissipated; I have seen her favors follow, and follow only upon flattery and fawning; I have heard her called to her face a ‘planetary spirit’ by one of her chief flatterers without protest, and with evident gratification; I have known meetings after meeting held by her, at which she was present during which all teaching was disregarded and every word uttered was in personal laudation of her and of the imaginary great deeds she had accomplished.”
“Everything at the Point is show and pretense; even when strangers are permitted to see the children at their play the curtain rises on as carefully prepared a ‘situation’ as at any theater. The buildings are shams – filmay, stuccoed, or cemented structures that present an imposing appearance, but which one could go through by hacking his way with a hatchet almost as fast as one could walk.”
Life in Lomaland Is Weird
The life lived by members of the Point Loma colony, which Mr. Gage will adopt, is one one succession of weird ceremonies.
Lomaland is astir before sunrise. From the window you can see a procession moving toward the hill that is known as the sacred ground. The men are dressed somewhat as Greeks and Romans were wont to array themselves, in white undershirts, a sort of pajamas, reaching the knee, below which the leg is bare, and draped about the shoulders a place of cheesecloth.
Passing into the sacred ground these men range themselves facing the sun. There is a short reading, perhaps from teh “Ghita,” perhaps one of Spots’ letters, which this inspired dog contributes regularly to the brotherhood publications (you can only guess, for sound does not travel so far), and then each one stoops down and picks up a little handful of dirt and tosses it back again. That is all.
The procession retraces its steps and the men take off their Greek garments, for some of them are guards and guides, and there must be no sign of short pajamas, bare legs, and cheesecloth togas when the gates are open to the public at 10 o’clock.
This is the daily ceremony of the Sons of the Rising Sun. While it is in progress another ceremony is taking place at the Homestead. Men and women, some in regular clothes, some in cheesecloth robes, all barefooted, have circled around the Homestead three times, and stopping on the eastern veranda, have chanted the praises of Lomaland.
No Prying Allowed
If you chance to step out upon the balcony to see what is going on you will be politely requested to withdraw. Not-even a member of the society is allowed the privilege of looking on.
Starvation is a feature of the theosophists’ regime. By degrees Mme. Tingley has cut down their rations, and she comforts those who get a quarter of an egg a piece, a slice of toast, a walnut or two and a few raisins by saying this is an “ideal” breakfast and will make those who eat it more refined and spiritual.
But she does not join the early worshipers of the sun. Late in the morning she finishes her nap and is ready for a good square meal. The faithful believe that in the early hours her spirit has left her body and is away attending to national affairs. But later a woman of breeding and refinement, trembling with hunger after her “ideal” breakfast and weak from overwork, bears to the high priestess a tray stacked with everything the market affords and the best of its kind.
Gage’s Garb to Be Scanty
Mr. Gage also, when he becomes a full fledged member of the cult, will have to forgo many of the garments he has been in the habit of wearing.
In the libel suit brought by Mme. Tingley against a Pacific coast paper recently, which has just resulted in a $7,500 verdict in her favor, the evidence established many weird customs and dress of her subjects.
One of the witnesses described the reception given Mr. Spalding when he arrived at Point Loma with his bride. All the inmates, children included, assembled near the Spalding residence and rendered Greek songs, tripped through Homeric dances and other fancy steps, all of which, in the dark night, was especially picturesque.
The costumes for the bridal ceremony as described by Dr. Jerome A. Anderson, who resigned from Mme. Tingley’s cabinet, gave the scene a most ghostlike appearance. Participants in the Spalding bridal ceremony were dressed in a costume supposed to be like that of the ancient Greeks.
“It was something,” said Dr. Anderson, “like a loose skirt tied with a cord. I wore underclothing underneath, but I saw many who did not. It was, to say the least, a chilly costume when worn out of doors.”
Doesn’t Like Term “Mother”
The women wore costumes of similar character, but Mrs. Tingley’s attire was more elaborate than the others. She had donned her large embroidered robe of purple, whence she is known among the cult as “The Purple.” Formally she was called “Mother,” but she forbade that title.
Excommunicated Tingleyites state that in her dog Spot, Mme. Tingley found the reincarnated soul of William Q. Judge, former high priest of the Universal Brotherhood and founder of the American school of theosophy. Spot is carefully tended and has several suits of clothes to protect him from the changes in the weather; for, if he should die, the intelligence of William Q. Judge might reappear in some animal thousands of miles from Lomaland, and the Universal Brotherhood would lose one of its most valuable advisors.
In appearance Mrs. Tingley is a small, rather plump woman of genial, yet decided manner. She keeps much of herself, conducts a vast correspondence, and personally attends to all the business of the Raja Yoga school. She exacts implicit obedience from everyone at Lomaland.
Gage’s Secretary Denies All
New York, July 8 – [Special] – Lyman, J. Gage left New York on a western trip during the last week in April of this year. All that time the report gained credence that he was to join Mme. Tingley’s colony in California. His secretary, H. S. Morrison, entered this denial:
“Mr. Gage left New York a week ago Tuesday for the west. He spent a day in Chicago, where his son Eli lives, then went to Denver, where he planned to spend some time visiting his sister, Mrs. Brainerd. According to what he told me before he left, I expect him back within a month.”
“Of course, Mr. Gage is a member of the Society of Psychical Research, and like many other thoughtful men of today, he is much interested in psychical subjects. I believe he has met Mrs. Tingley and thinks her a remarkable woman. He admires the work she is doing in her colony at Point Loma. But he does not believe in theosophy, as far as I know, and he never had nor has now any intention of joining Mrs. Tingley’s colonies.”
“There was some sort of absurd report current some years ago about Mr. Gage joining Dowie’s colony, I believe. It arose from Dowie going to see Mr. Gage in Washington about letting some lace making immigrants for his colony into the county. That was all there was to it.”
“The fact that Mr. Gage has been working hard for fifty-five years and now has retired from active work, to be at liberty to do what he pleases and go where he pleases, I expect he will start soon for Europe.”
On his retirement from the cabinet, Secretary Gage came to New York and took up the duties of president of the United States Trust company. He filled this position until a short time ago. On March 19, he announced his coming retirement and in explanation added:
“I have been working fifty-five years and am nearly 70 years old now. If I’m ever going to take any leisure it is about time for me to begin. I have been obeying other people’s wishes for a long time. Now I am going to do just as I please. As a private citizen I will have the right to follow my own inclinations entirely.”
“Have you made any plans for the future?” he was asked.
“None, except that I will travel,” he replied.
“Has there been any disagreement between yourself and the officers of the company, or has there been any other business reason for your retirement?”
“None at all,” he said. “Everything has been harmonious and satisfactory.”
Gage said the United States Trust company was about the only concern in which he was actively engaged, so his retirement practically will be from all business activity.
“I have been in the public eye for some time,” Gage added, “and I am glad to get out of it.”
From Office Boy to President
From office boy up the long and difficult ladder to the presidency of the First National bank of Chicago, an institution which he practically created, then to the high post of secretary of the treasury under President McKinley, an office he filled with conspicuous honor and distinction – such in its briefest form is the record of Lyman J. Gage.
Mr. Gage was 70 years old in June. He was born in De Ruyter, N. Y., in June 1836. The first money he earned was $5 a month he received as a clerk in the Rome (N. Y.) post office after he left school.
In 1884 he first took up the profession in which he became distinguished, when he entered the Oneida Central bank at a salary of $100 a year. It was the insufficiency of this salary and chance that contributed chiefly to a train of circumstances that developed one of the world’s greatest bankers. He sought an increase. It was refused. Then young Gage did what so many other self-made Americans did in their youth, struck out for Chicago.
Enters Chicago in 1855
He came to Chicago in 1855, when he was 19 years old.
A career of conquest did not immediately open before him. Indeed, he had only stepped upon the threshold of a way that led to success afar off and through many vicissitudes.
The banks and other institutions in which he sought employment in the line of his experience had no vacancies that he could fill, but there remained other lines of industry in which he thought that he could make a living, and he found a chance to work hard for small pay in a lumber yard and planing mill, where bookkeeping formed a part of his duty. This was not what he had sought, but he went at it with alacrity, and for three years followed it industriously and without complaint.
It was not till 1858 he was given, his first position in a Chicago bank. The Merchants Savings, Loan and Trust company, wanting a bookkeeper set him at work at a salary of $500 per year. He regarded himself as fairly started now upon a road of life that led upward.
Is Advanced Rapidly
Events proved the good grounding of his hope. He laid hold of his new labor with a will and worked with that effectiveness that usually results in an occupation for which a man has natural ability. In less than six months he was promoted to paying teller, at a salary of $1,200, and at the expiration of a year was further advanced to assistant cashier, at a salary of $2,000.
At the end of another year he was given the post of cashier, which he held until 1868 when, having served the institution a complete decade, he severed his connection with it to assume a more advantageous connection with the First National bank of Chicago.
He went into this great financial institution on most alluring terms as its cashier, his abilities having been readily recognized some years before by its management. He soon gave evidence unmistakable of the possession of a high order of banking genius. His services did much toward extending the popularity of the bank, and in 1882, when a new charter was procured and a reorganization effected, he was elected vice president and manager. He filled these offices for nine years with the entire satisfaction in the directors and stockholders, and after discharging the active duties of the executive for several years, he was selected president of the bank in January, 1891.
Interested in Public Works
He was president of the bankers’ section of the World’s Progress and one of the chief promoters of the Art Institute and later of the Field Columbian museum.
When in Chicago Mr. Gage’s humanitarian interests led him into the study of economics, especially the relations of capital to labor, and he has taken prominent part in labor, and he has taken a prominent part in the discussion of questions growing out of those relations, and has sought to advance plans for their mutual benefit. Every great problem of labor or reform – for the moral and material well being of his fellowmen – has had in him an earnest student and strong worker.
He was in the forefront in the battle waged by the Civic federation, of which he was president, for the purification of the city of Chicago, and was a frequent speaker and wielded a large influence in the monster meeting s which were held by that body to purge the city of gambling houses and other evils.
Mr. Gage never held a political office, though frequently asked to become a candidate. He declined the nomination for the office of mayor of Chicago twice. Feb. 15, 1897, he resigned the presidency of the bank to enter President McKinley’s cabinet as secretary of the treasury. He was appointed March 4, and confirmed March 5, 1897, and immediately took the oath of office.
He was married in Denver in 1887 to Mrs. Lloyd D. Gage, his brother’s widow. She died May 17, 1901. In recent years Mr. Gage devoted himself to the Central Trust company, New York, where he resided. He resigned this post a few months ago.
The interfaces that lead us into cyberspace prove that one cannot detach technology from desire. Digital technologies promise to transcend familiar reality and to connect us to the paradise that reality has taken from us. Down with the detours and delays of reality: let us have instant gratification! What we cannot have in reality, we can have via the fantasy screen. As a “consensual hallucination” cyberspace would be the utopic, new ideal world.
Interface Fantasy: A Lananian Cyborg Ontology – Andre Nusselder
In the virtual world of Second Life, where status is often accrued by having the best collection of sexually appealing avatars, desire and its ultimate physical endpoint, sex (or in this case cybersex), prevails. Cybersex is “more than role play it is the creation of a shared fantasy.” Avatars are hollow – avatars are pure, avatars are clean, avatars have no orifices. They do not leak, shit, sweat, rot – there is no inconvenience to their bodies. And if an avatar has no orifices then sex in Second Life is safer than in real life – the user is “freed from the burden of the body.” Many criticisms have been levelled at Second Life for its high number of sex, porn and exotic dance Sims. Contemporary art critic and curator Domenico Quaranta said of in world existence, “life revolves around the banal repetition of real-life rituals (having sex, going dancing, and attending parties, openings and conferences) and the same principles: private property, wealth and consumption.” As the promotional video for dedicated cybersex virtual world “The Red Light Center” attests, “Be who you want to be…without the hassle”. Cybersex or ‘getting off online’, in Second Life is a form of immersive role play – a mixed reality happening in that it more often than not, one could imagine, elicits physical action in its users offline.
Whilst filming the “sex-scene” for this work my mind flickered between the ridiculousness of two digital bodies’ glitching against each other and the surreal feeling that behind that bunch of pixels a real person is operating and text chatting or, somewhat disturbingly, perhaps even masturbating. In the end I created two avatars – one my own and one an idealised male – and operated them both simultaneously using two computers to create the desired film output for projection. It was quite fitting as in the end, playing dolls, are we not just virtually fucking ourselves anyway? Can we really create intimacy in these new manufactured spaces?
"Originally, property was the basic institution of self-maintenance, while marriage functioned as the unique institution of self-perpetuation. Although food satisfaction, play, and humor, along with periodic sex indulgence, were means of self-gratification, it remains a fact that the evolving mores have failed to build any distinct institution of self-gratification. And it is due to this failure to evolve specialized techniques of pleasurable enjoyment that all human institutions are so completely shot through with this pleasure pursuit. Property accumulation is becoming an instrument for augmenting all forms of self-gratification, while marriage is often viewed only as a means of pleasure. And this overindulgence, this widely spread pleasure mania, now constitutes the greatest threat that has ever been leveled at the social evolutionary institution of family life, the home.
The violet race introduced a new and only imperfectly realized characteristic into the experience of humankind—the play instinct coupled with the sense of humor. It was there in measure in the Sangiks and Andonites, but the Adamic strain elevated this primitive propensity into the potential of pleasure, a new and glorified form of self-gratification. The basic type of self-gratification, aside from appeasing hunger, is sex gratification, and this form of sensual pleasure was enormously heightened by the blending of the Sangiks and the Andites.
There is real danger in the combination of restlessness, curiosity, adventure, and pleasure-abandon characteristic of the post-Andite races. The hunger of the soul cannot be satisfied with physical pleasures; the love of home and children is not augmented by the unwise pursuit of pleasure. Though you exhaust the resources of art, color, sound, rhythm, music, and adornment of person, you cannot hope thereby to elevate the soul or to nourish the spirit. Vanity and fashion cannot minister to home building and child culture; pride and rivalry are powerless to enhance the survival qualities of succeeding generations.
Advancing celestial beings all enjoy rest and the ministry of the reversion directors. All efforts to obtain wholesome diversion and to engage in uplifting play are sound; refreshing sleep, rest, recreation, and all pastimes which prevent the boredom of monotony are worth while. Competitive games, storytelling, and even the taste of good food may serve as forms of self-gratification. (When you use salt to savor food, pause to consider that, for almost a million years, man could obtain salt only by dipping his food in ashes.)
Let man enjoy himself; let the human race find pleasure in a thousand and one ways; let evolutionary mankind explore all forms of legitimate self-gratification, the fruits of the long upward biologic struggle. Man has well earned some of his present-day joys and pleasures. But look you well to the goal of destiny! Pleasures are indeed suicidal if they succeed in destroying property, which has become the institution of self-maintenance; and self-gratifications have indeed cost a fatal price if they bring about the collapse of marriage, the decadence of family life, and the destruction of the home—man’s supreme evolutionary acquirement and civilization’s only hope of survival."
The Chief of Seraphim stationed on our planet (Urantia), the Urantia Book, conclusion of paper 84
Bridge
George Rogers City Park, Lake Oswego, OR
April 28, 2013 - Worldwide Pinhole Photography Day
7 exposures
ADOX MCP 312 B/W RC paper, variable contrast, matte - used as paper negative.
Exposure: 8 seconds
Shot with custom large format pinhole camera designed and built in collaboration with master camera maker Kurt Mottweiler.
I needed a little dolly instant gratification, I had somehow completely forgotten that Pullipstyle was a Luts dealer and they had a small selection of Tiny Delfs in stock so this happened ^^;
Runnymede is a water-meadow alongside the River Thames in the English county of Surrey, and just over 20 miles (32 km) west of central London. It is notable for its association with the sealing of Magna Carta, and as a consequence is, with its adjoining hillside, the site of memorials. Runnymede Borough is named after the area, Runnymede being at its northernmost point.
Topography
The name Runnymede refers to land in public and National Trust ownership in the Thames flood plain south-west of the river between Old Windsor and Egham. The area includes (to the west of A308 road) the Long Mede and Runnymede, which together with Coopers Hill Slopes is managed by the National Trust. There is also a narrower strip of land, east of the road and west of the river, known as the Yard Mede. Slightly further downstream from the area shown on the map are (inter alia): a recreational area with a car park; a number of private homes; a large distribution centre; and an hotel.
The landscape of Runnymede is characterised as "Thames Basin Lowland", urban fringe. It is a gently undulating vale of small fields interspersed by woods, shaws, ponds, meadows, and heath. The National Trust area is a Site of Nature Conservation Interest (SNCI) which contains a Site of Special Scientific Interest. Both sites are overseen by Runnymede Borough Council.
The National Trust holding includes:
188 acres (0.76 km2) donated in 1929 set behind a narrow riverside park with occasional benches on the southern river bank, with car and coach parking;
110 acres (0.45 km2) of broadleaved woodland on Coopers Hill Slopes, given in 1963 by the former Egham Urban District Council.
Long Mede is a meadow north of the ancient "mede" (meadow) of Runnymede towards Old Windsor and has been used for centuries to provide good-quality hay from the alluvial pasture. Runnymede itself lies towards Egham. It is likely that Runnymede proper was the site of the sealing of Magna Carta, although the Magna Carta Memorial (see below) stands on Long Mede, and the event is also popularly associated with Magna Carta Island, on the opposite bank of the Thames.
Near the Island, on the north-east flood plain, in parkland on the eastern bank of the river, are Ankerwycke and the ruins of the 12th century Priory of St Mary's. The Thames has changed course here occasionally, and these areas may once have been an integral part of Runnymede. Both were acquired by the National Trust in 1998.
History
Runnymede's historical significance has been heavily influenced by its proximity to the Roman Road river crossing at nearby Staines-upon-Thames.
The name Runnymede may be derived from the Anglo-Saxon runieg (regular meeting) and mede (mead or meadow), describing a place in the meadows used to hold regular meetings. The Witan, Witenagemot or Council of the Anglo-Saxon Kings of the 7th to 11th centuries was held from time to time at Runnymede during the reign of Alfred the Great. The Council met usually in the open air. This political organ was transformed in succeeding years, influencing the creation of England's 13th century parliament.
The water-meadow at Runnymede is the most likely location at which, in 1215, King John sealed Magna Carta. The charter indicates Runnymede by name as "Ronimed. inter Windlesoram et Stanes" (between Windsor and Staines). Magna Carta had an impact on common and constitutional law as well as political representation also affecting the development of parliament.
Runnymede's association with ideals of democracy, limitation of power, equality and freedom under law has attracted placement there of monuments and commemorative symbols.
The last fatal duel in England took place in 1852, on Priest Hill, a continuation of Cooper's Hill by Windsor Great Park.
The National Trust land was donated in 1929 by Cara Rogers Broughton and her two sons. The American-born widow of Urban Hanlon Broughton, she was permitted by letter from George V to join her son's new peerage in tribute to her husband and this gift and be officially styled Lady Fairhaven. The gift was given in memory of Urban Broughton. At the time the New Bedford Standard-Times commented "It must be a source of gratification to all Americans, and especially to us here and in Fairhaven, that the presentation of this historic spot as public ground has been brought about by an American woman, an appropriate enough circumstance considering that the great charter underlies the USA's conception of government and human rights."
Features
Urban H. Broughton Memorials
After the death of Urban Broughton in 1929, Sir Edwin Lutyens was commissioned to design a set of twin memorials consisting of large kiosks and posts or "piers" with stone blocks crowned with laurel wreaths and formalised urns at the Egham end and with lodges and piers at the Windsor end. Lutyens also designed a low wide arch bridge to carry the main road over the Thames to the north, integrating the road layout and bridge design into his plans for the memorials. The southern kiosks were moved to their present location when the M25 motorway was constructed.
There are two octagonal kiosks with piers facing each other across the A308 towards Egham. These piers are a shorter version of those adjacent to the lodges either side of the same road towards Old Windsor in the Long Mede. The lodges show typical Lutyens design features with steeply angled roofs, large false chimneys and no rainwater gutters at the eaves.
The piers carry similar inscriptions. On one face is the inscription:
“ In these Meads on 15th June 1215 King John at the instance of Deputies from the whole community of the Realm granted the Great Charter the earliest of constitutional documents whereunder ancient and cherished customs were confirmed abuses redressed and the administration of justice facilitated new provisions formulated for the preservation of peace and every individual perpetually secured in the free enjoyment of his life and property. ”
and on the other the words:-
“ In perpetual memory of Urban Hanlon Broughton 1857 – 1929 of Park Close Englefield Green in the county of Surrey Sometime Member of Parliament These meadows of historic interest on 18th December 1929 were gladly offered to the Nation by his widow Cara Lady Fairhaven and his sons Huttleston Lord Fairhaven and Henry Broughton ”
The memorials were opened in 1932 by the Prince of Wales (Edward VIII) and are Grade II listed buildings.
Langham Pond SSSI
Langham Pond was created when the meandering River Thames formed an oxbow lake. Its status as a wetland Site of Special Scientific Interest (SSSI) was first notified in 1975 and later reviewed under Section 28 of the Wildlife and Countryside Act 1981 when the protected area was extended to 64 acres (260,000 m2) within Runnymede as managed by the National Trust.
The pond and associated meadow form a habitat considered unique in Southern England and of international importance for nature conservation. The flora and fauna include nationally scarce plants and insects including a species of fly unrecorded elsewhere in the United Kingdom.
Air Forces Memorial
The Air Forces Memorial commemorates the men and women of the Allied Air Forces who died during the Second World War and records the names of the 20,456 airmen who have no known grave.
From the top of the tower visitors can see long views over Windsor, the surrounding counties and aircraft taking off and landing at Heathrow. On a good day visitors can see as far as the Wembley Arch and even the Gherkin in the City of London. The memorial was designed by Sir Edward Maufe, architect of Guildford Cathedral.
John F. Kennedy Memorial
The British memorial for U.S. President John F. Kennedy was jointly dedicated in May 1965, by Queen Elizabeth II and Jacqueline Kennedy, prior to a reception for the Kennedy family at Windsor Castle. The memorial consists of a garden and Portland stone memorial tablet inscribed with the famous quote from his Inaugural Address:
“ Let every Nation know, whether it wishes us well or ill, that we shall pay any price, bear any burden, meet any hardship, support any friend or oppose any foe, in order to assure the survival and success of liberty. ”
Visitors reach the memorial by treading a steep path of irregular granite steps, intended to symbolise a pilgrimage. There are 50 steps in total. Each step is different from all others, with the entire flight made from 60,000 hand-cut granite setts.[10] Landscape architect Geoffrey Jellicoe designed the garden; sculptor Alan Collins designed and carved the stone inscription. The area of ground on which the memorial is situated was given as a gift to the United States of America by the people of Britain. (Though property ownership was transferred to the federal government of the United States, the area remains under the sovereignty of the United Kingdom.) It is maintained by the Kennedy Memorial Trust, which also sponsors educational scholarships for British students to attend university in the United States.
In 1968 the 7-ton stone was damaged by a bomb during a time of anti-Vietnam war demonstrations; it was later repaired by the sculptor.
Magna Carta Memorial
Situated in a grassed enclosure. on the lower slopes of Cooper's Hill, this memorial is of a domed classical style monopteros, containing a pillar of English granite on which is inscribed "To commemorate Magna Carta, symbol of Freedom Under Law". The memorial was created by the American Bar Association (ABA) to a design by Sir Edward Maufe R.A., and was unveiled on 18 July 1957 at a ceremony attended by American and English lawyers.
Since 1957 representatives of the ABA have visited and rededicated the Memorial, renewing pledges to the Great Charter. In 1971 and 1985 commemorative stones were placed on the Memorial plinth. In July 2000 the ABA came:
“ to celebrate Magna Carta, foundation of the rule of law for ages past and for the new millennium. ”
In 2007, on its 50th anniversary, the ABA again visited Runnymede. During its convention it installed as President Charles Rhyne, who devised Law Day, which in the USA represents an annual reaffirmation of faith in the forces of law for peace.
In 2008 floodlights were installed to light the memorial at night.
In 2015, in anticipation of the 800th anniversary of the sealing of Magna Carta, the two wooden benches at the memorial were replaced by stone benches. On 15 June, the anniversary day, the ABA, accompanied by US Attorney General Loretta Lynch, rededicated the memorial in a ceremony led by HRH The Princess Royal in the presence of Her Majesty the Queen and other members of the Royal family.
The Magna Carta Memorial is administered by the Magna Carta Trust, which is chaired by the Master of the Rolls.
Ceremonial Tree Plantings
The Duke of Kent together with David K. Diebold, a Minister-Counselor at the US Embassy in London, planted an oak tree adjacent to the Magna Carta Memorial in 1987, as did P. V. Narismha Rao, Prime Minister of the Republic of India. The Prime Minister left a plaque reading:
“ As a tribute to the historic Magna Carta, a source of inspiration throughout the world, and as an affirmation of the values of Freedom, Democracy and the Rule of Law which the People of India cherish and have enshrined in their Constitution. March 16, 1994 ”
In 1987 two further oak trees were planted near the Memorial. One, planted by Her Majesty Queen Elizabeth II, marked National Tree Week. Another, planted by John O. Marsh, Secretary of the Army of the USA, has a plaque which reads:
“ This oak tree, planted with soil from Jamestown, Virginia, the first permanent English settlement in the New World, commemorates the bicentenary of the Constitution of the United States of America. It stands in acknowledgement that the ideals of liberty and justice embodied in the Constitution trace their lineage through institutions of English law to the Magna Carta, sealed at Runnymede on June 15th, 1215. ”
The Jurors
The Jurors artwork was commissioned by Surrey County Council and the National Trust to mark the 800th anniversary of the sealing of Magna Carta. The sculptor Hew Locke created 12 bronze chairs each of which is decorated with symbols of past and present struggles for freedom, equality and the rule of law. The artist / sculptor invites participants to sit, reflect upon and discuss the themes represented. In the image the back of the chair nearest the viewer is a representation of Nelson Mandela's prison cell on Robben Island, South Africa. The portrait seen of the further chair is of Lillie Lenton wearing insignia related to the imprisonment and activism of suffragettes.
The installation was inaugurated at Runnymede by Prince William during the Magna Carta 800th Anniversary celebrations.
Cooper's Hill House
A large house on Cooper's Hill, overlooking Runnymede and the River Thames, has played a number of roles – as the Royal Indian Engineering College; wartime Post Office headquarters; storage for the Statue of Eros during World War II; an emergency teacher training college; Shoreditch College – a centre for craft and handiwork education – and most recently, Brunel University's design school (has removed to Uxbridge Main Campus).
Ankerwycke Yew
The revered +1,400 year old Ankerwycke Yew, on the left bank of the river, is also a possible site where Magna Carta may have been sealed. The sacred tree could have been the location of the Witan council and influenced the founding of St Mary's Priory there. This religious site may well have been the preferred neutral meeting place of King John and the barons.
Land development proposals threatening the yew led to action resulting in the tree and surrounding estate passing into the protection of the National Trust in 1998.
Henry VIII is said to have met Anne Boleyn under the tree in the 1530s.
In 1992, botanist and environmental campaigner David Bellamy led a dedication at the yew, stating:
“ We the free people of the islands of Great Britain on the 777th anniversary of the signing of Magna Carta do:
Look back and give thanks for the benefits that the signings, sealing and swearing of oaths on that document handed down to us. Look forward to a new age of freedom through sustainability by granting the following rights to all the sons of plants and animals with which we share our islands and our planet.
”
There followed ten pledges to sustain all life forms.
Location and access
Runnymede is 20 miles (32 km) west by southwest of the centre of London. It is owned by the National Trust and is open 24 hours, seven days a week, at no charge.
Runnymede is accessed via the road or river towpath on foot or by bicycle, or by motor vehicle via the A308 road near Egham about 4 miles (6.4 km) southeast of Windsor. Two car parks (on the A308) adjoin the Windsor entrance (these may be closed in winter due to flooding etc.). Runnymede is also along the Thames Path National Trail. The nearest railway station is Egham. One of the Lutyens lodges at the Windsor entrance to the meadow houses a popular tea room.
The Anckerwycke area on the other bank of the river is accessible from the B376 between Wraysbury and Staines (nearest station Wraysbury).
I went shopping at this Asian market in Cherry Hill, NJ. Very clean and had a great selection of Korean, Thai, Vietnamese, Japanese, Indonesian and Chinese items.
[Corner of 20th and Market]
Postcard Caption: "To the Members, Second Presbyterian Church, Greeting: Church work will be fully resumed next Sabbath morning. It will prove a blessing to the Church and be a gratification to me to have every member present at that service. A full attendance will give momentum to our work at once. The sermon will be appropriate and it is hoped will sound the keynote for the year. Sincerely, your pastor, Charles M. McDonald. Sept. 3d, 1908."
Second Presbyterian Church in Wheeling was named a West Virginia endangered property in 2013 by the WV Preservation Alliance: "Constructed in 1850, the church reflects a checkered past for antebellum Virginia and the complexity of Wheeling’s population. The church founders included secessionists from both the First Presbyterian Church and the United States. One of the church’s founders, Mr. John Goshorn, was a slave-owner. As the church congregation grew, a tide favoring Abolitionism was evident. The church sexton, Mr. John Gaunt, was a free black man, and the Second Presbyterian Church was the site of the Freedmen’s Association meeting in 1865."
The Near Earth Object Foundation (NEO) purchased the church in 2007 and had been working toward restoring the building as an adaptive re-use project to create an urban observatory, educational facility, and performing arts center. At 4:32 am on the morning of February 29th, 2016, it was reported that the back wall of the church collapsed, causing catastrophic damage to the building. The 166 year old building was razed shortly afterward in March 2016.
-image from the Postcard Collection of the Ohio County Public Library Archives. Donated by Erin Rothenbuehler.
[Postcard info: No publisher listed | no production number | postmark date SEP 4, 1908 | divided back ]
➤ Learn more about Second Presbyterian Church in Wheeling
➤ Visit the Library's Wheeling History website
The photos on the Ohio County Public Library's Flickr site may be freely used by non-commercial entities for educational and/or research purposes as long as credit is given to the "Ohio County Public Library Archives, Wheeling WV." These photos may not be reproduced in any format for profit or other presentation without the permission of the Ohio County Public Library.
➤ Contact the Ohio County Public Library to request permission for use or publication of materials.
In memory of
Annie Maria
The beloved wife of
Noah WOOD
Who died April….
Aged 45 years
Also
Noah WOOD
Beloved husband of the above
Died 11th Sept. 1920
Aged 80 years
“A good name rather to be …
Than great riches…
According to Auckland Council libraries site, Annie died 4 April 1890 and is buried here also with her sons George Herbert WOOD died 23 December 1870 aged 11 months and Harold Shanott [sic] WOOD died 6 January 1874 aged 10 months
Other information on the grave physically is also mentioned.[4]
Noah arrived in Auckland 1 December 1863 on board The Green Jacket [24]
Married Annie Maria SHARROTT c1865 [5]
Daily Southern Cross, Volume XXI, Issue 2557, 28 September 1865, Page 4
On September 26, by the Rev A. Macdonald, at Mr Jeffcoat’s, Clyde street, Noah, second son of Mr Thomas WOOD of Grendon, to Annie Maria, youngest daughter of Mr Joseph SHARROTT, of Polesworth, both of Warwickshire, England – Home papers please copy [23]
They had issue:
Charlotte Annie bc1867
Married c1891 to Herbert Frames KNIGHT [see family info below]
George Herbert bc1869 died 1879
Auckland Star, Volume I, Issue 299, 24 December 1870, Page 2
WOOD on 23rd December, George Herbert, son of Noah WOOD, aged 14 months[8]
The funeral will take place on Friday, 28th inst., at 2 p.m.[1]
Mary Ethel bc1871
Married John Houghton GARLICK December 18 1895 at her fathers house “Grendon”, Mt Albert.[27]
Percy Hindostan bc1875
Born after their return to NZ. Died aged 13 months. His middle name after the boat his parents left NZ on earlier. He would have been conceived around the time they left NZ, approximately April 1874].
Daily Southern Cross, Volume XXXI, Issue 5541, 27 May 1875, Page 2
WOOD on May 26, at Ponsonby, Percy Hindostan, only son of Noah Wood; aged 13 months.
Albert Henry bc1877
Frederick bc1879
Thomas Joseph bc1881
Lawrence Edwin bc1884
Violet Nora bc1887
Noah married secondly Laura CAPPER c1894 [6]
A newspaper articles states he was Superintendent of Congregational Sabbath School, Newton from March 1866[3] however another newspaper reports this as Enoch WOOD but also mentions Noah Wood in other capacities [7]
1872 article states Noah is Secretary of the Newton Congregational School [10]
Occupation December 1865: Clerk in Messrs. Thornton, Smith and Firth[2]
Occupation June 1876: Butcher [19]
Occupation March 1877: Butcher [20] Was this occupation for years.
Daily Southern Cross, Volume XXVII, Issue 4180, 6 January 1871, Page 7
The Domain on January 2 was the scene of a most pleasant gathering, no less than 1,200 children, attenders at the various Sabbath schools, having assembled within its precincts to spend the day in amusement. Swings, French tig [sic], buns, milk, tea, lollies, merry-go-round, &c., afforded endless sources of gratification…. Newton School (Independent), 140 scholars, Mr. Noah Wood, manager for the day. [9]
1871 Noah and Enoch WOOD mentioned in the drinking reform issues
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
New Zealand Herald, Volume X, Issue 2868, 8 April 1873, Page 2
“A musical and literary entertainment, in connection with the Newton Band of Hope was held in the Newton Congregational School-room last evening. The room was comfortably filled by an attentive and appreciative audience. The Rev. G. H. Turner presided. The first portion of the musical entertainment was sacred the second secular. Mr. Noah Wood gave an original reading entitled, "Auckland in 1883," in which he showed what a great amount of good the passing of the Permissive Bill had done for this province after it had been in operation for five years. At the conclusion of the reading Mr. Wood was greeted with continued applause.” (I wonder how close to the truth his vision of the effects of drink on society in 1883 were?!) [11]
Noah decided to leave NZ and return to England as an advert appears for the whole of his household furniture for sale at his residence, Collingwood Street on 31 March 1874 [12]
Auckland Star, Volume V, Issue 1292, 28 March 1874, Page 2
We observe that Mr Noah Wood and family will be among the passengers homeward bound by the good ship Hindostan, commanded by Captain Robert Peek. Mr Wood leaves on account of ill health, thinking that the colder climate of his native land may possibly improve his physical constitution. It is due to Mr Noah Wood to say that he has been most assiduous while in Auckland in his endeavours to advance the public good by advocating the principles of sobriety and imparting religious instruction in Sunday schools. It is meet, therefore, that his friends should publicly recognise his labours previous to his departure from these shores.[13]
Auckland Star, Volume V, Issue 1293, 30 March 1874, Page 2
We understand that yesterday afternoon the teachers and children of the Newton Congregational Sunday School presented Mr Noah Wood (who is leaving for England) with a beautiful and valuable collection of New Zealand ferns in a handsomely carved case of mottled kauri, as a token of their respect, and as a recognition of his services in connection with the school, and more especially for the part he took in the erection of their present comfortable schoolroom in Edinburgh-street. The young men's class also presented him with an album bound in morocco, and containing their portraits. Mr Wood has for many years past been secretary of the school, and also teacher of the Young Men's class. We are sure Mr Wood must feel an inward satisfaction that his past efforts have been successful in no small degree. He carries with him not only any special tokens of appreciation, but from everyone who has come in contact with him, expressed or unexpressed regret at his removal. Not only has the church in Newton lost an eminent worker, but in many other matters in the city, which bore in a christian direction in which he was specially useful, must lose considerably. He leaves in a few days for England, and we hope the result of his labours in Auckland will bear much fruit.[14]
Also sold “a superior riding mare 12 years old, bred by R. Gaham, Esq. She is very quiet, ad broken to carry a Lady.[15]
New Zealand Herald, Volume XI, Issue 3866, 3 April 1874, Page 2
Shipping
Weather, April 2: Fine
Wind, April 2: Calm
Hindostan passenger list…Mr and Mrs Noah Wood, Charlotte and Ethel Wood. [16]
Noted as leaving on 4 April and travelling in the second cabin [17]
He was obviously back in to airing his views on the abolition of alcohol. He is mentioned in this article as a rate payer of Auckland:
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
Auckland Star, Volume VI, Issue 1803, 25 November 1875, Page 3
PONSONBY FAMILY MEAT DEPOT
In thanking my customers, and the residents of Ponsonby and neighbourhood generally, for the encouragement given me during the past six months, beg to assure them that, in the future, no effort will be spared to make my establishment second to none in Auckland, for quality, cleanliness, attention, and cheapness.
The quality hitherto supplied will be continued.
New residents on leaving their orders, will receive prompt attention.
NOAH WOOD
November 25, 1875 [18]
(This indicates that Noah and family were back in NZ at least by May 1875, therefore only out of NZ for approximately a year). He further places an advert in April 1877 stating he had been in business in Ponsonby for 2 years [21]
March 1878 signed a public notice along with others, agreeing to use a slaughterhouse contemplated to erect on a Western Springs property provided accommodation afforded is sufficient and the fees to be charged do not exceed any that are current.[22]
Noah wood and the Newton Band of Hope:
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
and a long letter to the Editor, 1872
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
1896 Noah built a house on what is now 20 Alexis Avenue, Mt Eden[25]
Noah’s probate is available. He is described as a retired tradesman:
archway.archives.govt.nz/ViewFullItem.do?code=21457089
Family information:
Knight, Herbert Frames, Dental Surgeon, Bank of New Zealand Buildings, Queen Street, Auckland. Telephone 1038. Mr. Knight was born at Tewkesbury, England, in 1864. He arrived in Auckland with his parents in 1881, when he commenced to study for his profession, and, having passed the necessary examinations, he was registered on the 30th of October, 1890. Mr. Knight practised in New Plymouth till 1897, when he left on a tour of the American and English colleges for further study and information in the arts of dentistry. He returned about the end of 1898, and established his present practice. As a Freemason he is attached to Lodge Ara, No. 1. Mr. Knight is a brother of Dr. Knight, of Auckland. He was married, in 1891, to a daughter of Mr. Noah Wood, of Mount Albert, and has one son and one daughter.
SOURCES:
[1]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[2]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[3]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[4]
www.aucklandcity.govt.nz/dbtw-wpd/exec/dbtwpub.dll?AC=QBE...
[5]
NZ Dept Internal Affairs Historic BDM Indexes: marriage registration 1865/3962
[6]
NZ Dept Internal Affairs Historic BDM Indexes: marriage registration 1894/1285
[7]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[8]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[9]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[10]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[11]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[12]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[13]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[14]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[15]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[16]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[17]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[18]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[19]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[20]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[21]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[22]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[23]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[24]
nzetc.victoria.ac.nz/tm/scholarly/tei-Bre01Whit-t1-body-d...
[25]
mtalberthistoricalsociety.org.nz/media/MAHS%20Newsletter%...
[26]
nzetc.victoria.ac.nz/tm/scholarly/tei-Cyc02Cycl-t1-body1-...
[27]
White Lotus 5th anniversary party, Cocoon Club, Frankfurt am Main, Germany
Both pictures of Alicia Whitten here on my photostream have been merely posted to prove that sex sells much better than anything else, even if it is artificially inflated and looks as if she was having a headache.
I expect these two pictures to get much more attention than the rest of the stream. That may be human nature, but it is quite sad to see how much stronger the urge for instant, fleeting gratification is compared to the appreciation of thoughtful art.
by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
[Puri, India: August 7, 2004]
Come with me to the bank of the Godavari River, where Sri Raya Ramananda and Sri Caitanya Mahaprabhu are about to have their confidential discussion.
Yesterday I explained that on his way to Godavari, Sri Caitanya Mahaprabhu instructed everyone He met to chant the names of Lord Krsna and to follow the teachings of Bhagavad-gita. Mahaprabhu gradually came to the temple of Jiyada-nrsimha and offered prayers:
sri nrsimha, jaya nrsimha, jaya jaya nrsimha
prahladesa jaya padma-mukha-padma-bhrnga
[“All glories to Nrsimhadeva! All glories to Nrsimhadeva, who is the Lord of Prahläda Maharaja and, like a honeybee, is always engaged in beholding the lotuslike face of the goddess of fortune.” (Caitanya-caritamrta Madhya-lila 8.5)]
ugro ’py anugra evayam
sva-bhaktanam nr-kesari
kesariva sva-potanam
anyesam ugra-vikramah
[“Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to nondevotees like Hiranyakasipu, Lord Nrsimhadeva is very, very soft and kind to devotees like Prahlada Maharaja. (Caitanya-caritamrta 8.6)”]
He prayed, “Although you are very ferocious, you are very kind. You are ferocious towards those who give problems to your devotees, but you are very kind to your devotees. In that way, you are like a lioness.” A lioness is very affectionate to her cubs, and if anyone tries to harm them, she becomes like death personified. In the same way, Lord Nrsimhadeva cannot tolerate any disturbance to His devotees. When Hiranyakasipu was perpetrating atrocities against other people, Lord Nrsimhadeva did not appear. However, when he tried to torture Prahlada Maharaja, the Lord appeared and killed him – and Prahlada Maharaja prayed for his father’s deliverance.
Lord Nrsimhadeva protects anyone who will take shelter of Him. Sudarsana-cakra protects the devotees, and this cakra is Sri Nrsimhadeva himself. Therefore, worship of the cakra is performed by offering the prayers of Lord Nrsinghadeva. This is why we worship Lord Nrsimhadeva – because He gives protection to the devotees.
In Sri Caitanya-caritamrta, Srila Krsna dasa Kaviraja describes that the pujari of Jiyada-nrsimha temple gave the maha-prasada garland of Lord Nrsimhadeva to Sri Caitanya Mahaprabhu, and then Mahaprabhu continued on His way. While traveling, Sriman Mahaprabhu did not accept alms from just anyone, because many people ate meat, fish, eggs, onions and garlic, and therefore they were not pure. He would only eat at the homes of those whose behavior was appropriate for pure Vaisnavas.
Nowadays, many persons who are born in brahmana families do not follow the rules and regulations meant for brahmanas and pure Vaisnavas. By accepting foodstuff from such persons, many obstacles will appear in our attempt to perform bhajana, and we will not be able to make advancement. Sri Caitanya Mahaprabhu would accept prasadam only from qualified persons – those who had properly prepared and offered the foodstuffs to their Deities. By His personal behavior and example, He taught many Vaisnava principles to those under His guidance.
Before leaving any place, Sri Caitanya Mahaprabhu would tell the people there:
yare dekha, tare kaha ‘krsna’-upadesa
amara ajnaya guru hana tara’ ei desa
[“Instruct everyone to follow the orders of Lord Sri Krsna as they are given in the Bhagavad-gita and Srimad-Bhagavatam. In this way become a spiritual master and try to liberate everyone in this land.” (Caitanya-caritamrta Madya-lila 7.128)]
Mahaprabhu instructed, “Tell whomever you meet the instructions of Krsna. On my order, become guru and deliver everyone you meet.” If anyone said, “I am not qualified”, Sri Caitanya Mahaprabhu replied, “No; ‘amara ajnaya’. On My order, if you follow My instructions, I will give you power and inspiration. You will not fall down into the waves of sense gratification.”
Continuing on His journey, Sri Caitanya Mahaprabhu came to the banks of the Godavari – absorbed in transcendental emotion. As stated in Sri Caitanya-caritamrta (Madya-lila 17.55-56):
vana dekhi’ bhrama haya ei – ‘vrndavana’
saila dekhi’ mane haya – ei ‘govardhana’
yahan nadi dekhe tahan manaye –‘kalindi’
maha-premavese nace prabhu pade kandi’
[“When Sri Caitanya Mahaprabhu passed through the Jharikhanda forest, He took it for granted that it was Vrndavana. When He passed over the hills, He took it for granted that they were Govardhana. Similarly, whenever Sri Caitanya Mahaprabhu saw a river, He immediately accepted it as the river Yamuna. Thus while in the forest He was filled with great ecstatic love, and He danced and fell down crying.”]
Traveling here and there, whenever Sri Caitanya Mahaprabhu saw a forest He would think, “This is Vrndavana.” When He would see a hill, He would actually experience, “This is Giriraja Govardhana.” If He saw a river like Godavari, he thought, “This is Yamuna.” In this way He was absorbed in maha-prema. This was also true when He was in Jagannatha Puri. There, when He saw Cataka Parvat, He thought it to be Giriraja Govardhana. Of course it was not Giriraja Govardhana, but He would see it in that way – by His mood. Everywhere He would look, at any hill, river or forest, they would remind Him of the pastime places of Lord Krsna like Vamsi-vata and Yamuna.
Sri Caitanya Mahaprabhu sees Cataka Parvata as Govardhana
Also, thinking Himself to be Radha and the singer to be another gopi, He once went forward to embrace a devi-dasi who was singing “Mangalam-gitam”, and was stopped by His servant Govinda:
srita kamalakuca mandala! dhrta kundala! e
kalita-lalita-vanamala! Jaya jaya deva! hare
[“O You who take shelter at the breasts of sarva-laksmi-mayi Srimati Radhika! O You who wear fish-shaped earrings and a charming garland of forest flowers! Deva! Hare! All glories to You! (Sri Mangala-Gitam, verse 1)]
This behavior of Sri Caitanya Mahaprabhu cannot be imitated. When Sri Caitanya Mahaprabhu would do parikrama, He would have a direct vision of the pastimes of Srimati Radhika and Sri Krsna. So we cannot imitate Him. This stage will come naturally if we follow the process of bhakti. Do not try to jump over the stages in the progressive development of bhakti – sraddha, bhajana kriya, anartha nivritti, nista, ruci, asakti and bhava. In this way some realization will begin to come.
When Sri Caitanya Mahaprabhu went to Vraja Mandala for parikrama and He saw Giriraja Govardhana, He saw the pastimes of Sri Sri Radha-Krsna.
pramada-madana-lilah kandare kandare te
racayati nava-yunor dvandvam asminn amandam
iti kila kalanartham lagnakas tad-dvayor me
nija nikata-nivasam dehi govardhana! tvam
[“O Govardhana, please grant me a dwelling near your side so that I can easily witness and serve the youthful lovers Sri Sri Radha-Krsna as They perform newer and newer secret, amorous lilas within your many caves where They become completely maddened from drinking prema. You are present and making everything possible.” (Sri Govardhana-Vasa-Prarthana-Dasakam, verse 2)]
He saw that Krsna was playing with His friends in all Govardhana’s caves and kunjas. He especially saw how Krsna would meet with Srimati Radhika. He saw all the pastimes described in the Srimad Bhagavatam, and many confidential pastimes that have not been disclosed by Srila Sukadeva Gosvami. All of our Gosvamis, including Srila Raghunatha dasa Gosvami, Srila Rupa Gosvami, Srila Sanatana Gosvami and others – especially Srila Kavi Karnapura, in his book Ananda Vrndavana Campu and Srila Jiva Gosvami in his Sri Gopal Campu – have revealed many confidential pastimes that Srila Sukadeva Gosvami only hinted at.
Don’t waste your time trying to learn Sanskrit, because by associating with the bona fide guru and Vaisnavas, hearing and chanting under their guidance, all knowledge of Sanskrit and all the confidential meanings of the verses of Srimad Bhagavatam – which can never be understood by any amount of scholarship – will awaken automatically and naturally.
Those who follow the path of scholarship will think, “I have not completed my study. So I will have to study more.” And then later they will think, “I have still not completed my study – I will have to study more.” In this way, until they are old and their teeth are falling out, until their life is fully wasted without performing bhajana, they will go on studying. We should not be derailed by the allurement of maya (the illusory material energy), chasing after scholarship.
Sri Caitanya Mahaprabhu finally arrived at the ghat (bathing place), at the Godavari River, where many devotees were taking bath. He took His bath, sat down on the bank of the river, and began to chant.
Sometimes He was absorbed in the song “Sri Harinama-sankirtana”:
hari haraye namah krsna yadavaya namah
yadavaya madhavaya kesavaya namah
[“Krsna is Himself Hari and He is also Yadava. He is in the dynasty of both Nanda Baba and of Vasudeva; all are Yadavas, the dynasty of Yadu. So my dandavat-pranama to the lotus feet of svayam Hari who is Yadava-Krsna. Namah means giving up all kinds of worldly relations and offering our everything to the lotus feet of Krsna.” (Nama-Sankirtana, verse 1)]
gopala govinda rama sri madhusudana
giridhari gopinath madana-mohana
Sometimes He chanted:
krsna krsna krsna krsna krsna krsna krsna he
krsna krsna krsna krsna krsna krsna krsna he
krsna krsna krsna krsna krsna krsna raksa mam
krsna krsna krsna krsna krsna krsna pahi mam
rama raghava rama raghava rama raghava raksa mam
krsna kesava krsna kesava krsna kesava pahi mam
O Krsna! O Kesava! O Rama! Please protect me; please nourish me.”
Superior to this, and superior to all other mantras, is the maha-mantra: “Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.” Uttering Sri Krsna’s names, Sri Caitanya Mahaprabhu became completely absorbed in transcendental emotion. He was not absorbed in the mood as being Paramatma or God, the supreme omniscient controller, for He was performing laukika-lila, human-like pastimes.
Sri Raya Ramananda arrived there at that time. He was employed as a governor of Vidyanagara in the government of Sri Prataparudra Maharaja. He was not an ordinary person. He was coming to take bath, riding on a palanquin that was carried by many servants. He was also accompanied by numerous brahmanas, who were uttering the mantras of the Vedas, such as Purusa-sukta, Sri Sukta and others. He was also surrounded by many ministers, guards, soldiers and musicians. He was very powerful. Everyone would see him like a king, and he had the power of a king, to chastise and punish anyone.
When he arrived at the Godavari River, Ramananda Raya followed all the rules and regulations for visiting and bathing at a holy tirtha. The sastras enjoin that when one comes to a holy place (tirtha), one should shave his head, fast, bring a mala, wear pure cloth and take darsana of Thakurji (the Deities). After that one can take some maha-prasadam. When we come to a holy tirtha, we fill our belly, and then we go and have darsana of the Deities in the same clothes we were wearing the previous night. Sri Ramananda Raya, on the other hand, followed all the Vedic rules and regulations.
After bathing, Ramananda Raya distributed charity to the brahmanas, and then he noticed that a sannyasi was sitting and chanting on the bank of the river – as effulgent as the sun. That beautiful sannyasi was dressed in saffron cloth, and His body had all the symptoms of a maha-purusa or an incarnation of God.
ajanu-lambita-bhujau kanakavadatau
sankirtanaika-pitarau kamalayataksau
visvambharau dvija-varau yuga-dharma-palau
vande jagat-priya-karau karunavatarau
[“I worship the incarnations of mercy, Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu, whose arms extend to Their knees, whose complexions are a resplendent yellow and very enchanting like the hue of gold, who inaugurated the sankirtana movement, whose eyes are large like lotus petals, who nourish the entire universe, who appeared in the families of exalted brahmanas, who protect the yuga-dharma, and who bestow the highest auspiciousness upon the residents of the material world.” (Sri Caitanya-bhagavata)
The sannyasi’s arms were very long, reaching down to his knees, His eyes were very broad like lotus flowers, and He measured three and half times the length of How lower arm. These are called nyagrodha- parimandala, the symptoms of a maha-purusa or an incarnation of God.
When Srila Raya Ramananda saw Sri Caitanya Mahaprabhu, he was thoroughly astonished by the Lord’s beauty. Approaching Him, he thought, “I’ve never seen anyone so attractive in my entire life.” When he arrived at His side, he very humbly offered obeisances to Him, following the regulations of Vedic culture. In Vedic tradition one must offer obeisances, even to one’s mother and father, and what to speak of a qualified person in the renounced order? Seeing Raya Ramananda offering obeisances, Mahaprabhu lifted him up and asked, “Are you Raya Ramananda?” Raya Ramananda replied, “I am simply your servant. I am a sudra. My intelligence and mind are dull. I am a despicable, fallen person.”
Sri Caitanya Mahaprabhu humbly inquired about Ramananda Raya’s identity, and Raya Ramananda very humbly replied. Pure Vaisnavas consider themselves to be most insignificant. When they meet together, their meeting is very sweet, like this.
Sri Caitanya Mahaprabhu then embraced Raya Ramananda, at which time all sattvika-bhavas – such as trembling, tears flowing from the eyes, perspiration, faltering of the voice and fading of the bodily complexion manifested on their bodies – and they both fainted.
This is called svabhavika-prema, natural love. Raya Ramananda is Visakha sakhi and Sri Caitanya Mahaprabhu is Sri Krsna Himself. In this pastime they are meeting for the first time, but they are naturally overwhelmed with love. Natural love refers to that love which is coming out from ones heart due to ones constitutional position. Constitutionally, Raya Ramananda is the most beloved of Sri Krsna, and therefore their love naturally flowed. All other love is artificial.
When the brahmanas present saw Mahaprabhu and Raya Ramananda embrace and become overwhelmed, they were astonished. Sri Caitanya Mahaprabhu was a sannyasi, who was meant to be very grave, and Ramananda Raya was naturally also very grave, and very learned in all sastras. Raya Ramananda was by caste a sudra, and this sannyasi was a brahmana. The brahmanas thought, “How is it that this sannyasi is embracing a sudra? And how is it that this sudra, who is very grave, is becoming overwhelmed with so many emotions?” Because the brahmanas were not pure Vaisnavas, they could not understand the appearance of sattvika-bhavas. They were not very close to Mahaprabhu and Raya Ramananda, and they had a somewhat unfavorable mood.
When Sri Caitanya Mahaprabhu composed Himself and His emotions subsided, He said, “I’ve come here just to meet with you; not for anything else.” He explained that He was sent by Sarvabhauma Bhattacarya, who had praised Raya Ramananda, and to that Raya Ramananda replied, “Sarvabhauma Bhattacarya considers me his servant. Therefore, in all ways, directly or indirectly, he always acts to bring about my welfare. He has sent You to meet with me for my welfare.”
If one has sadhu-sanga – if one is under the guidance of a sadhu – he will have some realization of krsna-bhakti and his life is successful. On the other hand, without having qualified association and guidance, one lives like an animal. He will also die like an animal, and in his next life he will become an animal, like a dog or a hog. His life is completely wasted. We should try to take shelter of a self-realized guru and harinama-sankirtana and gradually progress through the stages of sraddha (faith), anartha nivrtti (freedom from unwanted habits, nistha (steadiness), ruci (taste in bhajana), asakti (attachment to Krsna), bhava and prema, and thus make our lives successful.
Outwardly one may be situated in his social position and perform his many external duties, but the rest of the time he should be strongly engaged in doing bhajana, and gradually his life will become successful.
Raya Ramananda said, “I understand that Sarvabhauma Bhattacarya is so merciful to me, that he has sent You and You have embraced me.” He then uttered a verse from Srimad Bhagavatam:
mahad vicalanam nrnam
grhinam dina cetasam
nihsreyasya bhagavan
kalpate nanyatha kvacit
[“O my lord, O great devotee, persons like you move from one place to another not for their own interests but for the sake of poor-hearted grhasthas [householders]. Otherwise they have no interest in going from one place to another.” (Srimad Bhagavatam 10.8.4)]
This verse was previously told by Nanda Maharaja, soon after Lord Krsna was born. Vasudeva Maharaja had secretly sent Gargacarya from Mathura to Gokula, to perform the nama-samskara, (name giving ceremony) of Lord Krsna and Lord Balarama. At that time Nanda Maharaja met with Gargacarya, a great Vaisnava, and addressed him with this verse. He told him, “You are mahat”.
Krsna is the greatest of the great and the smallest of the small. He is greatest in all respects. Those who are the servants of that great personality are also mahat (great). Those great personalities wander here and there for the benefit of those who are attached to their household life and would otherwise have no opportunity to meet with a sadhu.
Nanda Baba is not an ordinary person. He is Lord Krsna’s father birth after birth – the eternal father of Krsna – yet he honored Gargacarya by these words. Such great personalities come to meet with those whose consciousness is very low, due to their being attached to temporary household life. Pure devotees go to their homes to meet with them. They have no desire for self-gain. They don’t come for any other purpose than to help the householders.
I have one request for all of you. Today, Lord Jagannatha and Bimala Devi (Lord Jagannatha’s consort) have sent very delicious prasadam – rice, sweet dahl, dahlma, malpura, kichori and many other preparations. So today, if you do not honor that prasadam, you are most unfortunate. You should all take prasadam here. After evening arati you can immediately sit here, and prasadam will be served.
Gaura Premanande!
Editorial advisors: Sripad Madhava Maharaja and Sripad Brajanatha dasa
Transcriber: Ranga devi dasi
Typist and proofreader: Vasanti dasi
Editor: Syamarani dasi
HTML: Bhutabhavana dasa
In memory of
Annie Maria
The beloved wife of
Noah WOOD
Who died April….
Aged 45 years
Also
Noah WOOD
Beloved husband of the above
Died 11th Sept. 1920
Aged 80 years
“A good name rather to be …
Than great riches…
According to Auckland Council libraries site, Annie died 4 April 1890 and is buried here also with her sons George Herbert WOOD died 23 December 1870 aged 11 months and Harold Shanott [sic] WOOD died 6 January 1874 aged 10 months
Other information on the grave physically is also mentioned.[4]
Noah arrived in Auckland 1 December 1863 on board The Green Jacket [24]
Married Annie Maria SHARROTT c1865 [5]
Daily Southern Cross, Volume XXI, Issue 2557, 28 September 1865, Page 4
On September 26, by the Rev A. Macdonald, at Mr Jeffcoat’s, Clyde street, Noah, second son of Mr Thomas WOOD of Grendon, to Annie Maria, youngest daughter of Mr Joseph SHARROTT, of Polesworth, both of Warwickshire, England – Home papers please copy [23]
They had issue:
Charlotte Annie bc1867
Married c1891 to Herbert Frames KNIGHT [see family info below]
George Herbert bc1869 died 1879
Auckland Star, Volume I, Issue 299, 24 December 1870, Page 2
WOOD on 23rd December, George Herbert, son of Noah WOOD, aged 14 months[8]
The funeral will take place on Friday, 28th inst., at 2 p.m.[1]
Mary Ethel bc1871
Married John Houghton GARLICK December 18 1895 at her fathers house “Grendon”, Mt Albert.[27]
Percy Hindostan bc1875
Born after their return to NZ. Died aged 13 months. His middle name after the boat his parents left NZ on earlier. He would have been conceived around the time they left NZ, approximately April 1874].
Daily Southern Cross, Volume XXXI, Issue 5541, 27 May 1875, Page 2
WOOD on May 26, at Ponsonby, Percy Hindostan, only son of Noah Wood; aged 13 months.
Albert Henry bc1877
Frederick bc1879
Thomas Joseph bc1881
Lawrence Edwin bc1884
Violet Nora bc1887
Noah married secondly Laura CAPPER c1894 [6]
A newspaper articles states he was Superintendent of Congregational Sabbath School, Newton from March 1866[3] however another newspaper reports this as Enoch WOOD but also mentions Noah Wood in other capacities [7]
1872 article states Noah is Secretary of the Newton Congregational School [10]
Occupation December 1865: Clerk in Messrs. Thornton, Smith and Firth[2]
Occupation June 1876: Butcher [19]
Occupation March 1877: Butcher [20] Was this occupation for years.
Daily Southern Cross, Volume XXVII, Issue 4180, 6 January 1871, Page 7
The Domain on January 2 was the scene of a most pleasant gathering, no less than 1,200 children, attenders at the various Sabbath schools, having assembled within its precincts to spend the day in amusement. Swings, French tig [sic], buns, milk, tea, lollies, merry-go-round, &c., afforded endless sources of gratification…. Newton School (Independent), 140 scholars, Mr. Noah Wood, manager for the day. [9]
1871 Noah and Enoch WOOD mentioned in the drinking reform issues
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
New Zealand Herald, Volume X, Issue 2868, 8 April 1873, Page 2
“A musical and literary entertainment, in connection with the Newton Band of Hope was held in the Newton Congregational School-room last evening. The room was comfortably filled by an attentive and appreciative audience. The Rev. G. H. Turner presided. The first portion of the musical entertainment was sacred the second secular. Mr. Noah Wood gave an original reading entitled, "Auckland in 1883," in which he showed what a great amount of good the passing of the Permissive Bill had done for this province after it had been in operation for five years. At the conclusion of the reading Mr. Wood was greeted with continued applause.” (I wonder how close to the truth his vision of the effects of drink on society in 1883 were?!) [11]
Noah decided to leave NZ and return to England as an advert appears for the whole of his household furniture for sale at his residence, Collingwood Street on 31 March 1874 [12]
Auckland Star, Volume V, Issue 1292, 28 March 1874, Page 2
We observe that Mr Noah Wood and family will be among the passengers homeward bound by the good ship Hindostan, commanded by Captain Robert Peek. Mr Wood leaves on account of ill health, thinking that the colder climate of his native land may possibly improve his physical constitution. It is due to Mr Noah Wood to say that he has been most assiduous while in Auckland in his endeavours to advance the public good by advocating the principles of sobriety and imparting religious instruction in Sunday schools. It is meet, therefore, that his friends should publicly recognise his labours previous to his departure from these shores.[13]
Auckland Star, Volume V, Issue 1293, 30 March 1874, Page 2
We understand that yesterday afternoon the teachers and children of the Newton Congregational Sunday School presented Mr Noah Wood (who is leaving for England) with a beautiful and valuable collection of New Zealand ferns in a handsomely carved case of mottled kauri, as a token of their respect, and as a recognition of his services in connection with the school, and more especially for the part he took in the erection of their present comfortable schoolroom in Edinburgh-street. The young men's class also presented him with an album bound in morocco, and containing their portraits. Mr Wood has for many years past been secretary of the school, and also teacher of the Young Men's class. We are sure Mr Wood must feel an inward satisfaction that his past efforts have been successful in no small degree. He carries with him not only any special tokens of appreciation, but from everyone who has come in contact with him, expressed or unexpressed regret at his removal. Not only has the church in Newton lost an eminent worker, but in many other matters in the city, which bore in a christian direction in which he was specially useful, must lose considerably. He leaves in a few days for England, and we hope the result of his labours in Auckland will bear much fruit.[14]
Also sold “a superior riding mare 12 years old, bred by R. Gaham, Esq. She is very quiet, ad broken to carry a Lady.[15]
New Zealand Herald, Volume XI, Issue 3866, 3 April 1874, Page 2
Shipping
Weather, April 2: Fine
Wind, April 2: Calm
Hindostan passenger list…Mr and Mrs Noah Wood, Charlotte and Ethel Wood. [16]
Noted as leaving on 4 April and travelling in the second cabin [17]
He was obviously back in to airing his views on the abolition of alcohol. He is mentioned in this article as a rate payer of Auckland:
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
Auckland Star, Volume VI, Issue 1803, 25 November 1875, Page 3
PONSONBY FAMILY MEAT DEPOT
In thanking my customers, and the residents of Ponsonby and neighbourhood generally, for the encouragement given me during the past six months, beg to assure them that, in the future, no effort will be spared to make my establishment second to none in Auckland, for quality, cleanliness, attention, and cheapness.
The quality hitherto supplied will be continued.
New residents on leaving their orders, will receive prompt attention.
NOAH WOOD
November 25, 1875 [18]
(This indicates that Noah and family were back in NZ at least by May 1875, therefore only out of NZ for approximately a year). He further places an advert in April 1877 stating he had been in business in Ponsonby for 2 years [21]
March 1878 signed a public notice along with others, agreeing to use a slaughterhouse contemplated to erect on a Western Springs property provided accommodation afforded is sufficient and the fees to be charged do not exceed any that are current.[22]
Noah wood and the Newton Band of Hope:
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
and a long letter to the Editor, 1872
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
1896 Noah built a house on what is now 20 Alexis Avenue, Mt Eden[25]
Noah’s probate is available. He is described as a retired tradesman:
archway.archives.govt.nz/ViewFullItem.do?code=21457089
Family information:
Knight, Herbert Frames, Dental Surgeon, Bank of New Zealand Buildings, Queen Street, Auckland. Telephone 1038. Mr. Knight was born at Tewkesbury, England, in 1864. He arrived in Auckland with his parents in 1881, when he commenced to study for his profession, and, having passed the necessary examinations, he was registered on the 30th of October, 1890. Mr. Knight practised in New Plymouth till 1897, when he left on a tour of the American and English colleges for further study and information in the arts of dentistry. He returned about the end of 1898, and established his present practice. As a Freemason he is attached to Lodge Ara, No. 1. Mr. Knight is a brother of Dr. Knight, of Auckland. He was married, in 1891, to a daughter of Mr. Noah Wood, of Mount Albert, and has one son and one daughter.
SOURCES:
[1]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[2]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[3]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[4]
www.aucklandcity.govt.nz/dbtw-wpd/exec/dbtwpub.dll?AC=QBE...
[5]
NZ Dept Internal Affairs Historic BDM Indexes: marriage registration 1865/3962
[6]
NZ Dept Internal Affairs Historic BDM Indexes: marriage registration 1894/1285
[7]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[8]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[9]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[10]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[11]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[12]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[13]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[14]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[15]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[16]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[17]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[18]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[19]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[20]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[21]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[22]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[23]
paperspast.natlib.govt.nz/cgi-bin/paperspast?a=d&cl=s...
[24]
nzetc.victoria.ac.nz/tm/scholarly/tei-Bre01Whit-t1-body-d...
[25]
mtalberthistoricalsociety.org.nz/media/MAHS%20Newsletter%...
[26]
nzetc.victoria.ac.nz/tm/scholarly/tei-Cyc02Cycl-t1-body1-...
[27]
weightless, like human beings in space.
Like oxygen, life, and wings take flight
The hurricane and wind force stronger than any natural disaster
scorched earth lighting struck
stuck
watching paint and plaster dry
All who consume are willing to die for it
obsessed by thoughts of you...like money, the need is happiness, self gratification, forgetting, and shame.
Taste salty like blood
sticks & stones
soul in the mud.
While she greets you as your honor... I beseech thee to kill the pain inside brains- veins better than oxycontin
It's haunting non-stopping
tick-tockin.
The interfaces that lead us into cyberspace prove that one cannot detach technology from desire. Digital technologies promise to transcend familiar reality and to connect us to the paradise that reality has taken from us. Down with the detours and delays of reality: let us have instant gratification! What we cannot have in reality, we can have via the fantasy screen. As a “consensual hallucination” cyberspace would be the utopic, new ideal world.
Interface Fantasy: A Lananian Cyborg Ontology – Andre Nusselder
In the virtual world of Second Life, where status is often accrued by having the best collection of sexually appealing avatars, desire and its ultimate physical endpoint, sex (or in this case cybersex), prevails. Cybersex is “more than role play it is the creation of a shared fantasy.” Avatars are hollow – avatars are pure, avatars are clean, avatars have no orifices. They do not leak, shit, sweat, rot – there is no inconvenience to their bodies. And if an avatar has no orifices then sex in Second Life is safer than in real life – the user is “freed from the burden of the body.” Many criticisms have been levelled at Second Life for its high number of sex, porn and exotic dance Sims. Contemporary art critic and curator Domenico Quaranta said of in world existence, “life revolves around the banal repetition of real-life rituals (having sex, going dancing, and attending parties, openings and conferences) and the same principles: private property, wealth and consumption.” As the promotional video for dedicated cybersex virtual world “The Red Light Center” attests, “Be who you want to be…without the hassle”. Cybersex or ‘getting off online’, in Second Life is a form of immersive role play – a mixed reality happening in that it more often than not, one could imagine, elicits physical action in its users offline.
Whilst filming the “sex-scene” for this work my mind flickered between the ridiculousness of two digital bodies’ glitching against each other and the surreal feeling that behind that bunch of pixels a real person is operating and text chatting or, somewhat disturbingly, perhaps even masturbating. In the end I created two avatars – one my own and one an idealised male – and operated them both simultaneously using two computers to create the desired film output for projection. It was quite fitting as in the end, playing dolls, are we not just virtually fucking ourselves anyway? Can we really create intimacy in these new manufactured spaces?
Search Engine Masturbation = Google Search + Live Search + Yahoo Search + RSS
Concept
Instead of daily vanity/ego search, create a Yahoo Pipe to search simultaneously using Google, Live and Yahoo and turn them into an RSS feed. In other words, instead of turning yourself into a bot to monitor the bots' activities, spend your time to create relevant content be indexed instead!
3. SML Flickr: SEM: Run Pipe: See-ming Lee
SML Pro Blog: Yahoo Pipes: Search Engine Masturbation
Related SML Universe
SML GYM = SML + Google + Yahoo + MSN
SML Pro Blog: Domain names = My one-line poetry
SML Pro Blog: SML SEO = See-ming Lee + Search Engine Optimization
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Copyright 2007 See-ming Lee 李思明 SML / Search Engine Masturbation.
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Scored a couple of boxes of Polaroid 669 that expired in 2008 for $5/box! Definitely can't find it at those prices on "the Bay"! So naturally, I loaded them up and threw the packs through my handy-dandy Polaroid Land 420 camera for some early afternoon shooting. Since the film was expired and originally a slower 75 ASA, much exposure compensation was needed to retain some detail in the highlights and yellow channel.
Expired Polaroid 669 unknown storage
Polaroid Land 420
Dial +3 lighten
Bulb exposure for 5 sec.
Playing around just before Xmas, I borrowed a snazzy little Polaroid Spectra Close-Up kit from Mr. Michael Raso of the Film Photography Podcast. WARNING: This closeup kit + Impossible Project film needs A LOT of light! But when you can nail down the "pull string" focusing, you'll be rewarded with great shots.
Polaroid Spectra SE
Closeup Attachment w/ "pull string"
Impossible PZ 680
Thank you, Zappos, for the instant gratification of these things that I loved as a child. I feel better already. And a certain someone for the poodle socks!
Mingle Media TV and our Red Carpet Report team were invited to cover the Celebrity Connected Honoring The Emmys Luxury Gifting Suite at the Great Room of the W Hotel Hollywood.
What Celebs Found at this Awesome Gift Suite
From Little Tipsy (spiked) Cakes to sweet potato apple chips by Seneca, Shut Your Pie Hole pie in a jar and the vegan and gluten free Yoga.urt were a good place to start but then we stopped at The Curious Creamery and we learned how to make our own ice cream without a machine needed. Then there was the Blast Ice Cream, LA's first liquid nitrogen ice cream mobile food truck, can you say instant gratification?
There were more gourmet food products from Corine's Cuisine with some amazing sauces and recipes. And of course you need some kitchen accessories to make those amazing recipes, right? There were green friendly vendors, from reusable food wraps by Nil, reusable cake and loaf liners by Unstick which we love. Mora Wines poured their Cabernet Franc and Valpo, and gifted hand painted bottles.
Wearable items made a statement: ‘I care about Fair Trade and the planet.’ The Casery had protective gear for the Iphone 7. Japanese designer Akiko Shinto had their retro-chic and modern Asian edge Vivon eyewear collection. Uashmama, had a line of cross body bags and home accessories made from high-grade paper that looks and wears like leather.
Jafra was there with their unforgettable royal jelly lipsticks, along with other wellness products like Theramu’s restorative cream and sublingual pain remedies to Haiku Organics’ soaps, DeP’s two-month face mask treatments (with reusable chic leopard print mask), Elyptol hand sanitizers, the UK’s PureSkin by Vanessa Blake, French company Bioderma, and Washdolly’s reusable make-up remover towels.
There were also natural products from social good Toronto-based the Pink House, founded by sisters Tracy Olesen and Karen Sjöberg. Sjöberg had been diagnosed with breast cancer and realized there was a need for simple but luxurious beauty products crafted without hazardous chemicals.
Get the Story from the Red Carpet Report Team, follow us on Twitter and Facebook at:
• www.facebook.com/RedCarpetReportTV
• www.youtube.com/MingleMediaTVNetwork
About Celebrity Connected
Celebrity Connected helps create the best marketing strategy for your business by utilizing the power of celebrity to elevate the visibility and popularity of your brand. With a Celebrity Connected gifting lounge or gifting suite, attendees should expect an occasion where celebrities freely mingle with various brands, the spaces are large enough for elaborate displays, photographers and videographers capture a massive range of content, and about 50 brands from a variety of industries all around the world show their best. For more info please visit: www.celebrityconnected.net. www.facebook.com/celebrityconnected
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Extrait de "Motivation, plaisir et gratification" : www.francoisguite.com/2005/05/motivation-plaisir-et-grati...
by Srila Bhaktivedanta Narayan Gosvami Maharaja
hawaii_sbvnm.jpg - 14922 Bytes[A lecture given at the home of Vrndavana dasa in Oahu, Hawaii on May 11, 2002
Every day, Srila Maharaja is usually surrounded by hundreds of devotees in the West, and hundreds or thousands every day in India. From mid-April to mid-May, however, he was externally almost alone in Hawaii, accompanied only by a few assistants, so that he could concentrate on his translation of Sri Rupa Gosvami's Sri Ujjvala-nilamani and his translation of our acaryas' commentaries of that literature. He only gave one public class, and the transcription of that class is presented herein.]
Srila Swami Maharaja inspired me to go to Western and Eastern countries to preach the same mission that he preached, and I am happy that by the combined mercy of Srila Swami Maharaja and my diksa-guru, Srila Bhaktiprajnana Kesava Gosvami Maharaja, I am doing so. Srila Swami Maharaja preached everywhere by his books.
The words we speak in classes may disappear into the sky, but what is written as a document, in books like Sri Caitanya-caritamrta, Srimad-Bhagavatam, and the books of the Gosvamis will remain forever and help for millions of years.
Srila Swami Maharaja used to come to this island to write, for it is very favorable here, and I am also doing a great deal of writing here. I have been totally absorbed in that for the last three weeks, and I have not been giving classes during that time. Do you know why? I am concentrating on my translation work so that I can give document writings to the world...
On this island I am totally absorbed in writing about the very elevated moods of Srila Rupa Gosvami; moods that were inspired in him by Sri Caitanya Mahaprabhu Himself. Mahaprabhu ordered Srila Rupa Gosvami to write about the deep moods of the gopis, as well as the process by which we can achieve similar moods.
Most of you are not qualified to hear or read about this, what to speak of follow, and yet we are writing. Otherwise, if we do not do so, these moods will be lost to the world. We must record this for future generations. These moods of the gopis have not been clearly written about even in the Srimad-Bhagavatam, except in a hidden way, but Srila Rupa Gosvami has given definitions of each of them in Sri Ujjvala-nilamani.
We see that in this world, those who have lust, anger, and other bad qualities cannot advance in sadhana-bhajana, what to speak of entering the transcendental realm. If a person cannot remove all the anarthas delineated in first sloka of Upadesamrta, like vaco vegam manasah krodha-vegam, jihva-vegam udaropastha-vegam, he cannot advance in bhakti.
On the other hand, we see that there is quarreling in Goloka Vrndavana. Srimati Radhika has a somewhat jealous mood towards Candravali, and Candravali has the same mood towards Radhika.
It seems that they also quarrel. Why is this so in that sphere? Actually, the gopis are transcendental, Krsna is transcendental, their love and affection is transcendental, and their quarreling is also transcendental. You should know that their quarreling is not worldly. Rather, it is an expression of love and affection, to increase the pleasure of Krsna.
If the above-mentioned moods were not present in their pure forms in the transcendental world they could not exist in this world, and Srila Rupa Gosvami has written about all the gopis' moods for our benefit. He has explained why they are sulky and so on, and I am giving you a very slight taste of their moods in my translation and writing.
Jealous of Candravali, Srimati Radhika told Lalita, Visakha, and all Her sakhis, "Candravali does not know even the ABC's of love and affection. Since she has no real mana (transcendental loving anger due to jealousy), no sulky mood, how can she please Krsna? She will never be able to please Him." The prema of Candravali is called grta-sneha. Grta means ghee. It has the quality of being very soft and smooth, but it is not sweet. The prema of Radha is called madhu-sneha. Madhu means honey, which is both soft and smooth, and also sweet. Even if Radhika abuses Krsna, or even if she is in maan, Her mood is very attactive and wonderful. All become happy to see Her activities, and their love becomes more intense. Therefore, in all situations, Her madhu-sneha prema can be called "soft and sweet." Radhika continued, "Candravali is very soft in her dealings with Krsna. Even if she sees that Krsna has committed an offense to her lotus feet and, in front of her, He is meeting with other gopis, she will generally not become sulky. She may sometimes do so, but not often. Without this sulky anger, no one can serve Krsna, or please Him. She does not have a trace of love and affection, so I don't even want to hear her name. Never mention her name in My assembly."
Candravali likewise told her sakhis, "I don't want to hear the name of Radhika. I don't even want to hear the name of the star constellation called anuradha. Why not? Neither the experts on the subject of love, nor the great sages and munis, appreciate the mood of Radhika; nor do the yogis and rsis meditate on the mood of Radhika, nor do they appreciate Her name. Those rsis who always meditate upon Krsna's lotus feet never attract Radha to their hearts. Those who want to peacefully meditate on the lotus feet of Krsna become disturbed if they think about the moods of Srimati Radhika. In fact, Her name alone makes then tremble and become disturbed. That very same Krsna fell at the feet of Radhika, and still She rejected Him and said, 'I don't want You here. O black Krsna, get out of My kunja.' So don't utter Her name, and don't even utter the word anuradha."
Radhika and Candravali both speak in this way, but Radhika's love and affection is superior. The highest truths of Radhika's madhu-sneha prema have been described, in minute detail, in Srila Rupa Gosvami's Ujjvala Nilamani. They have not been disclosed in Srimad Bhagavatam, or in the books of Sri Jayadeva Gosvami, or by previous acaryas. Only Srila Rupa Gosvami has revealed these intimate moods, in Vidagda-Madhava, Lalita-Madhava, and here in Ujjvala Nilamani.
Except for works like these, there are no other descriptions of these moods, and my mind and activities are absorbed in writing here in Vrndavana dasa's house in Hawaii. The topics in Ujjvala Nilamani are very elevated subject matters, which you would never be able to imagine even in thousands of births. I am translating this most valuable literature for the future, and those who will be qualified will experience a new life by reading it. Although I have little formal education, I am so fortunate that by the mercy of my guru-parampara, this ability to translate and write commentary is coming automatically.
[Sripad Madhava Maharaja: (Madhava Maharaja is engaged as the editor of Srila Narayana Maharaja's translation and commentary of Sri Ujjvala-nilamani, and now he is requested by Srila Maharaja to give some hint about the subject matter therein.)]You have heard from Srila Gurudeva why he came to Hawaii and what he is doing here. He is now translating the commentaries of Srila Jiva Gosvami and Srila Visvanatha Cakravarti Thakura on Ujjvala Nilamani, and on his previous tour he completed the writing of his own commentary.
Once, a sakhi of Srimati Radhika asked Her, "O Radhike, why are you jealous of Candravali? What is the fault that Candravali has the same desire? You want to make Krsna happy and Candravali has the same desire. So what is the harm if She takes some of your workload? Let her do so." Radhika replied, "Yes, you are speaking the truth, but Candravali does not know at all what will please Krsna and make Him more and more happy. I'm bound to be jealous of her and in competition; otherwise Krsna will never be happy."
Once Krsna wanted to enjoy with Radhika and the other gopis who were on the bank of Manasi Ganga. Whoever has been on Vraja Mandala Parikrama in Govardhana has seen Manasi Ganga. there was a boat there, called vilasa-taraa, and Krsna wanted to have fun on that boat with the help of the gopis. Krsna invited Radhika, "O Srimati Radhike, tarani uttistha; please come and sit in this boat." According to Sanskrit grammar, tarani is the seventh case ending and it has more then one meaning.
Taruni means "on the tree," and it also means "on the boat." Krsna was inviting Radhika to be seated inside the boat, but Radhika replied, "Oh, I am unable to climb the tree." Krsna meant one thing and Radhika replied with another meaning. Then Krsna told Her, "O Radhike, you are quite ignorant! You could not understand what I wanted to tell You. I am saying boat and You are hearing tree.
Why? Oh, I think you must be very clever." He then again said, "Taruni uttistha." Taruni means "boat" and also "the Sun-god." This time Radhika replied, "I have no love for the Sun-god; I have love for You. Why are You asking Me to love the Sun-god? I don't like this."
Krsna was defeated by Radhika, but He did not want to accept defeat. He said, "You think You are the most clever person in the entire world. Now I am telling You, "Naukam uttistha. Naukam means boat. This word does not have two meanings. What will You say now?" Radhika replied, "Oh, according to the rules of Sanskrit grammar, nau is the sixth case ending of the root word asmad. Nau means the dialogue between You and Me for meeting.
There was no dialogue between You and Myself for meeting. I never proposed to meet with You, so why are You saying, 'Naukam uttistha'? I'm not satisfied with Your words." Thus, Krsna was defeated again by Radhika, and He began to smile.
Srila Rupa Gosvamipada has explained how Radhika and Krsna joke with each other, and how Krsna is always defeated by Radhika.
When Srila Dasa Gosvamipada was absorbed in an inner mood, he saw this pastime in trance and wrote the verse: "Vak yukta keli katu kejit. When will that day come for me that I will be able to see the debate between Radha and Krsna in which Krsna is defeated by Radhika, all the sakhis rejoice and clap, and Radhika's lotus face looks very happy? When will I be able to see all this?"
We pray to Srila Gurudeva that although we are very unqualified to even discuss such topics, the day will come by his causeless mercy that we will be able to serve the Divine Couple.
[Srila Narayana Maharaja:] In his Bhajana Rahasya, Srila Bhaktivinoda Thakura has explained how to do bhajana for attaining these moods, and to that end he quoted Srila Rupa Gosvami's Sri Upadesamrta:
utsahan niscayad
dhairyat tat-tat-karma-pravartanat
sanga-tyagat sato vrtteh
sadbhir bhakti prasidhyati.
["There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as sravanam, kirtanam, visnu smaranam [SB 7.5.23] – hearing, chanting and remembering Krsna], (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous acaryas. These six principles undoubtedly assure the complete success of pure devotional service."]
Before this, Srila Bhaktivinoda Thakura had written that if you really want to have bhakti and be a guru, you must follow this instruction of Srila Rupa Gosvami:
vaco vegan manasah krodha-vegan
jihva-vegam udaropastha-vegam
etan vegan yo visaheta dhirat
sarvamapiman prthivit sa sisyat
You should try to control your mind, tongue, speech, belly, and the other urges. Otherwise, you cannot do bhajana. The guru is one who has controlled all six urges, and without such control one is bound to fall down. It is for this reason that so many sannyasis have fallen down.
The second sloka of Sri Upadesamrta states:
atyaharah prayasas ca
prajalpo niyamagrahah
jana-sangah ca laulyam ca
sadbhir bhaktir vinasyati.
["One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) Practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Krsna consciousness; and (6) being greedy for mundane achievements."]
I have explained all these principles to you before, and they are all important, but now I wish to discuss the particular sloka beginning "Utsahan niscayad dhairyat," with consideration of Srila Bhaktivinoda Thakura's the explanation.
From past births' impressions, you are somehow or other coming in touch with pure devotees like Srila Swami Maharaja, who traveled everywhere to help so many. By this, sraddha comes, and one somehow takes the shelter of a guru. However, if one is chanting, remembering Krsna, and hearing hari-katha, but he has not yet come to the stage of ruci, taste in these devotional practices and taste in serving guru, Vaisnavas, and Krsna, he will certainly be weak. This is the case with those who have fallen down. This stage is very critical, and I think most of you are in this stage.
We know very well, intellectually, that by chanting and remembering Krsna we will be happy. We will realize Krsna and then we will be happy. Still we have anarthas, however, and if they are not removed, they are very dangerous to our devotional life. We know we should not have lust, but lust is there, and we cannot remove these material desires by our efforts alone. We must have the mercy of Krsna and His devotees, but we must also try to follow the orders of our gurudeva and try to control our senses.
Srila Thakura Bhaktivinoda is thus explaining in his Bhajana Rahasya the instructions of Srila Rupa Gosvami. Utsahan means enthusiasm. We think that we should work 24 hours a day for worldly things, to make money and have a position, and we labor very hard at our jobs. But do we have the taste to work for Krsna 24 hours, seven hours, one hour, or even one minute? If taste will come, we will automatically serve Krsna. Srila Bhaktivinoda Thakura is telling us that as long as we are in this world we will have to maintain our life, but we will also have to practice our bhakti-yoga.
Do you understand what I have said? If not, then I am speaking to the sky. Not all of you are hearing attentively, so why am I speaking? If you cannot pay attention in class, it would be better for you to go out and perform nagara-sankirtana. But since you have come, then please give two or three minutes to me. Don't let your mind wander here and there, to your children and everywhere else. You have enough time to look after your children and all other things at other times.
If you are in this world and you want to have bhakti, then both are necessary. First, you will have to somehow maintain your life, otherwise you cannot do bhakti. At your present stage of development, maintenance of your lives is the first priority.
However, when you advance, bhakti will be the priority and life's maintenance will be secondary. In fact, the effort for it will be very insignificant at that time. Life's maintenance will be done automatically.
Prahlada Maharaja has also said, tat-prayaso na kartavyo yata ayur-vyayah param: ["Endeavors merely for sense gratification or material happiness through economic development are not to be performed, for they result only in a loss of time and energy, with no actual profit." (Srimad-Bhagavatam 7.6.4] "Why are you wasting your time in maintaining your life? Even if you render a little devotional service, Krsna will arrange everything; your maintenance will come automatically." This is the case with me. I never engage in any activity for life's maintenance, but so many devotees are engaged in bringing me whatever I require.
Some are giving fruits, some vegetables, some rice, some dahl, and some anything else; and some give their houses and other very costly possessions. I think that living in Hawaii, and especially in Honolulu, is more costly than living on the mainland of America. Nonetheless, along with my companions, I am living here without any cost. We have a free house, a free garden and free vegetables, and so many things like Govinda's juices. Everything is free. Also, my daughters bring many jack-fruits and other vegetables.
I am not doing anything for maintenance. Rather, I am totally absorbed in Krsna consciousness, and I will not worry about maintenance for the rest of my life. If no maintenance comes, then Krsna is bound to carry what I need on His head.
Similarly, if you have ruci, your bhajana will develop and you will be happy forever. You should note down this very important principle in your heart and keep this precious understanding in your pocket. Don't concentrate on your maintenance. Srila Rupa Gosvami and Srila Bhaktivinoda Thakura tell us that both are necessary, and that in your stage there is a prominence of endeavor for maintenance of your life, but at the same time you should try to follow the principles of bhakti: sravanam kirtanam visnoh smaranam pada sevanam arcanam vandanam dasyam sakhyam atma-nivedanam.
Especially, try to follow the five most important items of bhakti: sadhu-sanga, nama-kirtana, bhagavat-sravana, mathura-vasa, and sri murtira sraddhaya sevana. ["One should associate with devotees, chant the holy name of the Lord, hear Srimad-Bhagavatam, reside at Mathura and worship the Deity with faith and veneration." (Caitanya-caritamrta Madhya-lila 22.128)] [sakala-sadhana-srestha ei panca anga, krsna-prema janmaya ei pancera alpa sanga. "These five limbs of devotional service are the best of all. Even a slight performance of these five awakens love for Krsna." (Caitanya-caritamrta Madya-lila 22.129)]
These five are very powerful; they can give you krsna-prema at once. So try to give some time for this; otherwise you will be weak. Try to remember all these truths. Maintenance is not so important. You can see for yourselves: Don't do anything for seven days, simply chant Hare Krsna, and you will see whether or not your maintenance is coming. Even if you sit idle, still your maintenance will come. A python does not do anything, but his maintenance automatically comes; so try to be like that. Be somehow engaged in bhakti. Be very strong and tolerant.
Editorial advisors: Pujyapad Madhava Maharaja and Sripad Brajanatha dasa
Transcriber: Yasoda-gopi dasi
Editor: Syamarani dasi and Krsna Bhamini dasi
Typist: Premavati dasi
HTML: Bhutabhavana dasa
www.bvml.net/SBNM/lectures/20020511agosun.html
Sri Ujjvala-Nilamani
by Srila Rupa Gosvami
We all expect instant gratification - but that's not the case when you take a hard drive to have someone attempt a recovery. First a diagnosis - well, first pass at that failed (and I already had done those steps so I knew it was coming but we all hope for a miracle). So now it's with technical where I'll get a quote for how much my carelessness will cost me. Just like with my cat, there's a $ mark where I say forget it - just put it out of its misery. So I'm waiting to see if like the cat, the drive knew just how far to push the limit. Yes, the cat's worth far more to me than the USB drive, after all he's family, but I've realized from experience that prolonging the suffering of a four-legged friend becomes abuse.
I will say, if you're in the Houston area and need computer or drive work then you should think first of Northrock Computer. Very nice people and they're not out to rob you of your home and grandkids. They got Small Business of the year for NW Houston Area and I can easily see why!
Take my advice or ignore it. The risk is yours. I've already bought one drive and I'll decide on a second. I need to make up my mind how to set up a backup. I'm leaning toward a small 2 T portable USB for my new photos and using the 3 T USB drive I bought for backup.
Sex is deeper than few inches of deeper penetration, it is a mental and emotional activity that combines two souls. Everyone enjoys that moment when your body floats in emotion around each other and provides maximum gratification is the ultimate goal. But what now, is your growing age coming in the middle of your sexual healthy life? Are you continuously suffering from frequent erectile dysfunction, premature ejaculation, and low libido? If the answer is yes, then I would suggest you to use Supercharge Male Enhancement from today only to get rid of all these problems. These problems are very stubborn and deteriorate your sexual health more and more with each leading days.
Visit here: www.wellnessfact.org/supercharge-male-enhancement/
The Courier Mail
Sat 27 Nov 1937
Old Town Hall a Link With Early Days
The old Town Hall was completed in 1865 at a cost of £25,000, and the civic fathers of that distant day had every reason for self-gratification.
Every to-day the old building is regarding as one of the finest examples of Italian Renaissance architecture to be seen in Australia. For more than 70 years it classic facade has looked out upon an ever-changing scene in Queen-street. Through the decades demolition and reconstruction attended the relentless march of time.
When the freestone for its construction was excavated from the old Breakfast Creek quarry, the long low front of the convict barracks was still standing on the present site of Allan and Stark's premises. The adjoining site to the south was occupied by a shingle shanty, used as Brisbane's one and only Post Office.
The construction of what was an ambitious building for those times envinced the courage of the civic pioneers and the faith they possessed in the future of the old city. When the old Town Hall was built the municipal council had an income less than £60,000 a year.
At this time Parliament was engaged in railway construction and in preparing a home for itself on the present site at the foot of George Street. The municipality of Brisbane had been constituted just before Separation by a proclamation which the Governor of New South Wales had issued in compliance with a petition signed by 420 householders. The first election of a mayor and aldermen took place in October 1859, immediately before the establishment of Queensland as a colony.
Queensland State Archives Item ID 436348, Photographic material
ANAL PLAY – ARE YOU READY?
Anal sex is a very sensitive subject (pun intended!). Some love anal play, some are dying to try it. It is like the "last frontier"; the mountain you never climbed. And for some, the mountain you never plan to climb!
But for...
Got a pack of slightly expired Polaroid Sepia 1500 from The Impossible Project NYC space and wanted to test it out. And since shooting 3000 has been so difficult for me with my Polaroid Land 420 camera, I just threw the film through the Hasselblad 500C where precise metering and exposure could take place. LOVING the results!! ^__^
P.S. If you're interested in purchasing any of this awesome film, hurry up and do it ASAP! This film was supposed to be completely sold out, but TIP may have a few boxes lying around.
shop.the-impossible-project.com/shop/film/type100/fi_100_...
Hasselblad 500C + 80mm f/2.8 T*
1/30th @ f/8 w/ closeup filter attached
Polaroid Sepia 1500
Finally the rest of the Polaroids from my show at Aperture: A Photography and Variety Store in Cleveland, OH have started making their way onto Flickr!
Next up continuing my mini-series of artists on Polaroid is a professional photographer and videographer by day, and analog photographer by night, Timothy Logan. Though digital is all the rage, and his studio work is beautiful, whenever he gets the chance, you can find Tim shooting an SX-70 or his brand new Crown Graphic! Check out more of his work at:
www.flickr.com/photos/13181641@N00//
Polaroid SLR 680
Polaroid 779 film, Expired 03/09
Exposure Dial set to +1 (lighten)
Flash Disabled
memorial to William Wilson by J. Waddilove Jnr of London. Erected by his son, William Wilson, Esq. with the following inscription:
"To the Memory of WILLIAM WILSON, ESQ. He derived his DESCENT from a respectable FAMILY; AFFLUENCE and CREDIT from his VIRTUES and ABILITIES, How fully these were displayed With what GALLANTRY and JUDGEMENT they were exerted The THANKS which he received on different OCCASIONS From the COURT of DIRECTORS of the Honourable the EAST INDIA COMPANY Were ample TESTIMONIES. Retiring from an active Scene, He passed the remainder of his Life in this Village, Where, during TWENTY-SIX Years, PHILANTHROPY and strict INTEGRITY actuated his Conduct as a MAGISTRATE; Exemplary PIETY as a CHRISTIAN. On this Tablet Affection with Truth must record, That, in every Situation deservedly esteemed, He possessed all the amiable and social Qualities Which must endear the HUSBAND, the PARENT, and the FRIEND. THE ALMIGHTY, Whose gracious Protection he often experienced And on whom alone he had ever relied, Was pleased to remove him from this Life On the 5th June, 1795. Aged 80."
From John Graves' History of Cleveland
" WE have been favoured with the following brief memorials of the late William Wilson, Esq. of Ayton, which we here present to our readers, as a tribute of respect to the memory of departed merit. It may, perhaps, be objected by some, that as the subject of this biographical sketch was not a native of Cleveland, he cannot, with propriety, claim a place in the history of that district: but, when it is considered that, after the active part of life spent in the services of the first commercial company in Europe, in which he wad eminently distinguished for his worth and talents, he chose Ayton for his retirement, where, during the evening of his days,
his virtues shone forth in the milder lustre of private life, we trust we shall be excused, if we annex to the history of this parish, the following brief particulars of his life and character.
CAPT. WILSON was descended from a very respectable Yorkshire family; his father was an inhabitant of London, and proprietor of considerable glass-works there; but, from some embarrassment in his affairs, left this, his third and only surviving son at an early age, to promote his own interest; and to form himself for the future service of his country in the school of adversity, which gradually established his character, and afterwards enabled him to meet the most trying circumstances with heroic fortitude.
HE was born in the year 1715; and after an education that peculiarly qualified him for the profession of a sailor, he entered at the early age of 14, from his own choice into the sea-service of the Hon. East India Company. After having,
in the course of 15 years, passed though the different gradations of rank, with great credit to himself, principally under Capt. Westcot, of the Scarborough, and Capt. Crompton, of the Duke of Loraine, he was advanced in the year 1744, to the command of the Great Britain, a private ship of war, of 30 guns, 12 and 18 pounders, 250 men, and three Lieutenants; the gentlemen, who accompanied Capt. Wilson in this capacity, were Messrs. Norway*, Hutton, and Curlet, all belonging to the service of the East-India Company.
----------------------------------------
*MR. NORWAY was afterwards the commander of the Britannia, East Indiaman.
He sailed in the Great Britain, from the Downs on the 10th November; and on the 17th fell in with a Spanish frigate, of superior force, which he obliged to steer off, and would probably have captured her, had not the disabled state of his ship’s rigging put it out of his power to prevent her escape.
ON the 22nd December following, he took a Spanish sloop of war, carrying dispatches, and with ten thousand pounds of specie, on board. He, soon after this, fell in with and engaged three French West Indiamen, furnished with letters of marquee, and mounting from 20 to 24 guns each; two of which he captured, after sustaining considerable damage in his ship’s rigging, &c.
ON relinquishing the command of the Great Britain, in the beginning of the year 1746, Captain Wilson re-entered the service of the East India Company; and in the year following was sworn into the command of the Suffolk, East Indiaman. For some years after Capt. Wilson’s appointment to this command, nothing remarkable seems to have occurred, till, in his last voyage in this ship, in the year 1756, he was overtaken, in his outward passage, of the Macclesfield Shoals, by one of those dangerous and tremendous storms, known by the name of tuffons or tyfongs. Capt. Wilson, in describing the astonishing violence of this hurricane, has been heard to say, that “the fury of the elements was far beyond conception, and that a faint idea only in their rage could be conveyed perhaps by saying, that it seemed as if heaven and earth were coming together.”
DURING his stay at China in the year 1757, there being every reason to conclude that a war with France had already broken out, Capt,. Wilson, having taken care to have his ship furnished with the best means of defence, was ordered to proceed to England, as commanding officer, with the ships, then ready to sail. Nothing remarkable occurred, till he reached the latitude of 35.4” fourth, and 6.30” to the eastward of the Cape of Good Hope; when on the 9th March, being supported by the Hon. Capt. Walpole of the Houghton, and Capt. Hutchinson of the Godolphin, the only ships then in the company: Capt. Wilson had the courage to encounter, and the skill, conduct, and good fortune, to beat off the Compte de Provence, a French ship of the line of 74 guns, commanded by Monsieur de la Chaise, together with the Sylphide frigate of 36 guns.
IN the month of June following, the Suffolk, Houghton, and Godolphin, arrived safe at Leith; and soon afterwards sailed for the river, with his Majesty’s ship, the Southampton. While at Leith, Capt. Wilson received the following letter from Mr. Cleveland, Secretary of the Admiralty:
“Admiralty-Office, 4th June, 1757.
SIR,
I HAVE received and read to my Lords Commissioners of the Admiralty, your letter of the 24th past, giving an account of your having in company with the Houghton and Godolphin, Indiamen, engaged two French men of war, in your passage home from the Cape of Good Hope; and I am to acquaint you, that your behaviour with that of the other officers, has given the Lords very great satisfaction.
I am, Sir, your very humble servant,
J. CLEVELAND.”
ON this occasion Capt. Wilson also received the thanks of the Court of Directors of the East-India Company, who presented him with a gold-medal, of one hundred guineas value, in testimony of the sense the members of that Court entertained of his gallant conduct.
WHEN Capt. Wilson accepted the command of the Great Britain, to which he was appointed in the year 1744, he had, at the same time, an officer of a ship in the East-India service; but, he made choice of the former, as being a situation which would afford him opportunity of devoting a greater portion of his time to the acquisition of professional knowledge. The period was now arrived, when he was called upon to fill a situation, which would allow scope for the display of that ability, which, from motives the most laudable, he had fought and acquitred with no inconsiderable share of peril and fatigue. It being judged expedient by the Court of Directors of the East-India Company, for the better protection of their trade to fit out a ship of war, Capt. Wilson was solicited to accept the command, as being an officer highly qualified for such an appointment.
ALTHOUGH the fortune he had acquired, amounted only to a very moderate competency, yet, as it was, in some measure equal to the moderation of his desires, he had now begun to turn his thoughts towards the gratification of a wish ha had long cherished, of passing the remainder of his life in retirement, and in the bosom of his friends. But, the amor patriæ which glowed within his breast, and the wish he gratefully entertained of justifying the deference paid to himself, as being the person, best qualified to discharge the duties of so arduous a trust, determined him to relinquish every private consideration, and to accept the appointment;* and being constituted (by a special commission bearing date 23rd December, 1757) commodore and commander of all ships and vessels in the service of the English East-India Company, he took his departure the year following, in the Pitt,**, a ship of war of 54 guns and 250 men; and having received on board Colonel Sir William Draper, and Major Brereton, with some troops under their command, he sailed from St. Helen’s on the 7th of March, in company with his Majesty’s ship, the Grafton of 74, and the Sunderland of 60 guns, having seven East-Indiamen under convoy. After landing these officers and troops at Fort St. George, he sailed from thence to China by a route till then unknown; and returning by the same tract, proved this passage to be practicable at all seasons of the year.
THE straits, through which he passed from the Indian seas, into the pacific Ocean, the islands which form them, together with some of their capes and headlands, retain, to this day, the names they received from him.
FOR this important discovery, and the facility, which the successful exertion of his bold and enterprising spirit thus obtained to eastern commerce and navigation, Commodore Wilson, was on his return to England, again unanimously voted the thanks of the Hon. Court of Directors; and was also presented with a gold-medal, commemorative of his meritorious services.
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*As a proof that the conduct of Commodore Wilson did ample credit to the judgment with which this honourable and important commission was bestowed, it is recorded that “on his arrival in the East-Indies he volunteered his ship, and his services to Admiral Sir George Pococke; in the Bay of Bengal he chased, and brought to action a French ship of the line, greatly superior to his own, in rate and force; and at Batavaria he vindicated the rights of his country against the Dutch, and by his firmness and spirit compelled the Governour-General to acknowledge, that the English had a right to navigate, wherever it had pleased God to send water.” See the Naval Chronical for August 1805.
**THE Pitt was originally a French ship of 64 guns, called the Pondicherry; and received this new name from Commodore Wilson, as a testimony of respect to the illustrious Earl of Chatham; under whose auspices the whole naval department had prospered, and become gloriously formidable.
HAVING achieved what no other officer in the service had ever dared to undertake, Commodore Wilson, resigned his commission in the year 1762; and uninfluenced by vain ambition, or the desire of courting empty popularity ( having in the year 1755, married Rachael, third daughter of George Jackson, Esq. of Hill-House, Richmond, Yorkshire), he retired to the village of Ayton; where, practicing those virtues, which come within the reach of general imitation, he gave dignity to the walk of private life, y the pursuits of genius, the exertions of philanthropy, and the example of integrity
SUCH was Commodore Wilson; who, (having inculcated both by precept and example, that our country’s interest is the noblest impulse of the truly brave) departed this life on the 5th day of June, in the year 1795, and in the 80th year of his age.- He was buried within the parish church of Ayton, where a marble monument of elegant workmanship has been lately erected by his son, William Wilson, Esq. with the following inscription:
To the Memory of
WILLIAM WILSON, ESQ.
He derived his DESCENT from a respectable FAMILY;
AFFLUENCE and CREDIT from his VIRTUES and ABILITIES,
How fully these were displayed
With what GALLANTRY and JUDGEMENT they were exerted
The THANKS which he received on different OCCASIONS
From the COURT of DIRECTORS of the Honourable the EAST INDIA COMPANY
Were ample TESTIMONIES.
Retiring from an active Scene,
He passed the remainder of his Life in this Village, Where, during TWENTY-SIX Years,
PHILANTHROPY and strict INTEGRITY actuated his Conduct as a MAGISTRATE;
Exemplary PIETY as a CHRISTIAN.
On this Tablet
Affection with Truth must record,
That, in every Situation deservedly esteemed,
He possessed all the amiable and social Qualities
Which must endear the HUSBAND, the PARENT, and the FRIEND.
THE ALMIGHTY,
Whose gracious Protection he often experienced
And on whom alone he had ever relied,
Was pleased to remove him from this Life
On the 5th June, 1795.
Aged 80.
From Genuki
"In the church is a monument of elegant workmanship, to the memory of William Wilson, Esq. formerly commodore and commander-in-chief of the marine force of the English East India Company, in which situation "he displayed one continued series of acts of disinterested patriotism and distinguished services."
William Wilson was in the service of the East India Company in the 1750s and 1760s. He was Captain of the "Pitt" which sailed from Madras to Canton in 1758-9.
5/6/1764
Died at Ayton age 80, Cpt William WILSON. A commodore and commander-in-chief of the marine force of the East India Company, he performed various distinguished services, for which he was presented by the directors with a gold medal, commemorative of the same.
Christopher Barrow on genforum writes
"Commodore William Wilson (born 1715, died 1795). He was born in London the son of a glass manufacture also called William(?). Commodore Wilson married Rachel Jackson in 1755 and they had 9 children:
Henry, born 1756
Hannah, born 1758 married William Blackburn
Rachel, born 1758
Esther, born 1761
George, born 1764 married Juliet Chitty
William, born 1772
3 children were still born
He went to sea with the East India Company in 1729 aged 14, became a captain by 1744 and was promoted to Commodore 1758. He retired to Great Ayton, Yorkshire."
Edited from Wikipedia
"The Pitt was a 775 burthen ton convict ship dispatched in 1792 from England to Australia. She was built in 1780 on the River Thames for George Mackenzie Macauley.
She was employed for the services of the East India Company on various occasions between 1786 and 1798. Under the command of Edward Manning, she sailed from Yarmouth Roads, England on 17 July 1791, with 352 male and 58 female convicts and arrived at Port Jackson, New South Wales on 14 February 1792. Twenty male and nine female convicts died during the voyage. Five male convicts escaped during the voyage. She departed Port Jackson in March 1792 for England."
From Ords History of Cleveland
"The late Captain Wilson, of Ayton, sprang from a respectable Yorkshire family; but owing to embarrassment in his father’s affairs, commenced life with very slender means. At the age of 14, he entered the East India Company’s service; and having passed through the usual gradations of rank, was appointed, in 1744, to the command of the Great Britain, of 30 guns, and 250 men. In sailing from the Downs, he fell in with a Spanish frigate, of superior force, which he obliged to sheer off; and a month afterwards he captured a Spanish sloop of war, with £10,000, in specie on board. He afterwards engaged three French West Indiamen, and took two of them. Returning from China (1746), in the Suffolk East Indiaman, he fell in with a French ship of the line, Compte de Provence, 74 guns, and the Sylphide, 36 guns, and beat them off; for which heroic action he received the thanks of the Lords of the Admiralty, and the Court of Directors, who presented him with a gold medal, worth 100 guineas. In the same year, he was appointed by the directors to the Pitt ship of war, of 54 guns, and 250 men, and constituted “commodore and commander of all the ships and vessels in the Company’s service.” In the Bay of Bengal, he brought to action a French ship, greatly superior to his own in rate and force; and at Batavia, compelled the Dutch governor to acknowledge, that “the English had a right to navigate wherever it had pleased God to send water.”.
"Port Jackson was named after George Jackson, one of the secretaries within the Admiralty. The Jackson family came from North Yorkshire and Captain Cook encountered them several times during his career. One of George Jackson's sisters was Rachel, who married Commodore William Wilson of the Honourable East India Company. When Wilson retired from the HEIC they moved north to live at Great Ayton in Yorkshire. At the end of the Endeavour voyage, when Cook visited Great Ayton to see his elderly father, he and Mrs Cook stayed at Ayton Hall as guests of William and Rachel Wilson." Cliff Thornton
My latest album takes its name from the side of the car featured in the second picture in the album.
I had spotted French's/The Auto Clinic on my inward journey to Yucca Valley and planned to photograph the three Beetles I had seen outside on the way back. I stopped to ask for permission and was greeted warmly by a member of staff and the beautiful dog, Diesel. To my enormous surprise and gratification, I was given access to the yard which is an enthusiasts delight, a VW graveyard where old cars give up their parts to keep others on the road. The philosophy of the business is to repair with genuine parts.
There was so much to see that the pictures in this album will have to speak for themselves without detailed text.
Thank you to the staff for allowing me access to your property.
200_2_P1140311CM
The interfaces that lead us into cyberspace prove that one cannot detach technology from desire. Digital technologies promise to transcend familiar reality and to connect us to the paradise that reality has taken from us. Down with the detours and delays of reality: let us have instant gratification! What we cannot have in reality, we can have via the fantasy screen. As a “consensual hallucination” cyberspace would be the utopic, new ideal world.
Interface Fantasy: A Lananian Cyborg Ontology – Andre Nusselder
In the virtual world of Second Life, where status is often accrued by having the best collection of sexually appealing avatars, desire and its ultimate physical endpoint, sex (or in this case cybersex), prevails. Cybersex is “more than role play it is the creation of a shared fantasy.” Avatars are hollow – avatars are pure, avatars are clean, avatars have no orifices. They do not leak, shit, sweat, rot – there is no inconvenience to their bodies. And if an avatar has no orifices then sex in Second Life is safer than in real life – the user is “freed from the burden of the body.” Many criticisms have been levelled at Second Life for its high number of sex, porn and exotic dance Sims. Contemporary art critic and curator Domenico Quaranta said of in world existence, “life revolves around the banal repetition of real-life rituals (having sex, going dancing, and attending parties, openings and conferences) and the same principles: private property, wealth and consumption.” As the promotional video for dedicated cybersex virtual world “The Red Light Center” attests, “Be who you want to be…without the hassle”. Cybersex or ‘getting off online’, in Second Life is a form of immersive role play – a mixed reality happening in that it more often than not, one could imagine, elicits physical action in its users offline.
Whilst filming the “sex-scene” for this work my mind flickered between the ridiculousness of two digital bodies’ glitching against each other and the surreal feeling that behind that bunch of pixels a real person is operating and text chatting or, somewhat disturbingly, perhaps even masturbating. In the end I created two avatars – one my own and one an idealised male – and operated them both simultaneously using two computers to create the desired film output for projection. It was quite fitting as in the end, playing dolls, are we not just virtually fucking ourselves anyway? Can we really create intimacy in these new manufactured spaces?
"Until we challenge the entrenched values of capitalism – that the economy must always keep growing, that consumer wants must always be satisfied, that immediate gratification is imperative – we’re not going able to fix the gigantic psycho-financial-eco crisis of our times.
The journey towards a sane sustainable future begins with a single step. It could all start with a personal challenge, such as this: make a vow to yourself to participate in Buy Nothing Day this year. This November 23rd, go cold turkey on consumption for 24 hours … see what happens … you just might have an unexpected, emancipatory epiphany!
Buy Nothing Day is legendary for instigating this type of personal transformation … as you suddenly remember what real living is all about … you sense an upsurge of radical empowerment and feel a strange magic creeping back into your life.
Join millions of us in over 60 countries on November 23/24 and see what it feels like. Then, after Buy Nothing Day, take the next step … for generations, Christmas has been hijacked by commercial forces … this year, let's take it back.
And why not get playful while you're at it!? … Put up posters, organize a credit card cut up, pull off a Whirl–mart, or a Christmas Zombie walk through your local mall."
from ADbusters
sweet gratification! like a lizards scales and old skin... the exo-skeleton! except Elmer's Glue in solid form!
For many throughout this country, and also in northern Europe, it is the start of a new grilling season. Official kickoff is only a couple of weeks away.
Being in Miami - South Florida, we have been enjoying our grilling season with fabulous weather for a few month already. And since I'm the chef in that department, I show off some fantastic grilled chicken dinner from yesterday night. It just occurred to me to experiment with a few shots as I patiently cooked. Just for fun! Dinner turned out as good as it looked - and also had the seal of approval of my beloved wife. That's the best gratification!
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