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This spectacular sign over the PLANTERS PEANUT STORE on Broadway, New York City, contains 15,000 brilliantly lighted bulbs and an animated Mr. Peanut, 20 feet high, who magically brings various Planters Products into the magic ball. The Giant "PLANTERS PEANUTS" in neon flashes on and off and famous "PLANTERS PEANUTS" flow from the 5 cent bag at bottom of sign. 1560 Broadway, NEW YORK
When in New York, visit
THE PEANUT STORE the HOME of MR. PEANUT, where world-famous PLANTERS PEANUTS are sold. See PLANTERS PEANUTS roasted right before your eyes and mail them to your friends back home. See the beautiful and instructive scenes which show the progress of PLANTERS PEANUTS from the time they are planted until they reach you at your favorite store.
C.T. Art-Colortone by Curt Teich
7B-H746
CAPA-016399
Fun / instructive to compare this with the axial view from SW Moody in first comment below. More locations and tips for photographing the bridge. NB39145
LAB is a coffee & drink shop in Athens. Its owners being originally electricians and carpenters have transformed the space with DIY decorations and gadgets. The menu reflects the environment of the space using DIY instructive illustrations from vintage greek educational manuals.
The dog was plastinated according to the method invented by Gunther von Hagens. The exhibition gives many insight into anatomy and is therefore extremely interesting and instructive.
Masonic references: Square and Compasses on a Holy Book, the All Seeing Eye and possibly one other revealed to Master Masons.
Link: en.m.wikipedia.org/wiki/The_Imaginarium_of_Doctor_Parnassus
Square and Compasses:
Source: Mackey's Encyclopedia of Freemasonry
These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.
So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.
If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.
It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).
In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:
Yet I this forme of formelesse Deity,
Drewe by the Squire and Compasse of our Creed.
In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.
Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.
The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."
Square and Compass
Source: The Builder October 1916
By Bro. B. C. Ward, Iowa
Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.
As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.
Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.
The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."
Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,
"You should not in the valley stay
While the great horizons stretch away
The very cliffs that wall you round
Are ladders up to higher ground.
And Heaven draws near as you ascend,
The Breeze invites, the Stars befriend.
All things are beckoning to the Best,
Then climb toward God and find sweet Rest."
A gondola seen from below leaving the Itararé cable car station. In favelas, the mix of communication and electricity cables can sometimes be messy.
"It is going to be a beautiful World Cup, but it won't be the World cup of the Brazilian people, because they won't be able to afford tickets. The richer will attend the games, will see nice modern stadiums ... but the whole people will pay the bill."
Those words of Romario, now a member of federal parliament resonate as the 2014 World Cup is about to start. I decided to release a few pictures I shot in 2013 in one of Rio's biggest favela. This set will take you to the "Complexo do Alemao", literally the "Complex of the German" (en.wikipedia.org/wiki/Complexo_do_Alem%C3%A3o). It is an aggregate of several favelas on a few hills and the home of about 70000 people in the northern area of Rio de Janeiro.
The Complex used to host some drug trafficking gangs until it was pacified by the military police and the Brazilian army back in 2010. The pacification process unfortunately did not occur without civilian losses and if security improved since then, the nature of the danger for its inhabitants changed.
The Complex is famous for many reasons among which is the recently built cable car. After the pacification, the police built police stations within the favela for military police units which mission consists in maintaining the "pacified order". Their presence and action are sometimes source of some scandals such as the disappearance of Amarildo in 2013 in the favela of Rocinha (www.bbc.com/news/world-latin-america-24362311). Along with the police stations came an usual infrastructure supposed to improve the daily life of local inhabitants : a cable car linking the top of the hills to the nearest suburban train station. As an member of the residents association said, the cable car was a not negotiable project for the authorities. Despite its very expensive construction and maintenance prices and the fact that most of the favela did not benefit from basic infrastructures such as basic sanitation. If the cable car now enable some people to save time on their daily journeys, it remains used by a mere 12% of the residents although they are given free tickets (ultimosegundo.ig.com.br/brasil/rj/construido-por-r-210-mi...). The presence of this infrastructure thus raises questions about its relevancy.
Unfortunately, this very ambitious project must feel very lonely in Rio's metropolitan area. Indeed, most of the public transportation projects once set for the 2014 World Cup and the 2016 Olympics were purely abandoned in the last years. It is again instructive to dig into Romario's outspoken words : "FIFA got what it came for: money," he told the New York Times. "Things like transportation that affect the public after the tournament is over? They don’t care. They don’t care about what is going to be left behind. They found a way to get rich on the World Cup and they robbed the people instead. This is the real shame."
There was never any doubt I would go to Rob's funeral. Rob was born just two weeks before me, and in our many meetings, we found we had so much in common.
A drive to Ipswich should be something like only two and a half hours, but with the Dartford Crossing that could balloon to four or more.
My choice was to leave early, soon after Jools left for work, or wait to near nine once rush hour was over. If I was up early, I'd leave early, I said.
Which is what happened.
So, after coffee and Jools leaving, I loaded my camera stuff in the car, not bothering to program in a destination, as I knew the route to Suffolk so well.
Checking the internet I found the M2 was closed, so that meant taking the M20, which I like as it runs beside HS2, although over the years, vegetation growth now hides most of it, and with Eurostar cutting services due to Brexit, you're lucky to see a train on the line now.
I had a phone loaded with podcasts, so time flew by, even if travelling through the endless roadworks at 50mph seemed to take forever.
Dartford was jammed. But we inched forward, until as the bridge came in sight, traffic moved smoothly, and I followed the traffic down into the east bore of the tunnel.
Another glorious morning for travel, the sun shone from a clear blue sky, even if traffic was heavy, but I had time, so not pressing on like I usually do, making the drive a pleasant one.
Up through Essex, where most other traffic turned off at Stanstead, then up to the A11 junction, with it being not yet nine, I had several hours to fill before the ceremony.
I stopped at Cambridge services for breakfast, then programmed the first church in: Gazeley, which is just in Suffolk on the border with Cambridgeshire.
I took the next junction off, took two further turnings brought be to the village, which is divided by one of the widest village streets I have ever seen.
It was five past nine: would the church be open?
I parked on the opposite side of the road, grabbed my bag and camera, limped over, passing a warden putting new notices in the parish notice board. We exchange good mornings, and I walk to the porch.
The inner door was unlocked, and the heavy door swung after turning the metal ring handle.
I had made a list of four churches from Simon's list of the top 60 Suffolk churches, picking those on or near my route to Ipswich and which piqued my interest.
Here, it was the reset mediaeval glass.
Needless to say, I had the church to myself, the centuries hanging heavy inside as sunlight flooded in filling the Chancel with warm golden light.
Windows had several devotional dials carved in the surrounding stone, and a huge and "stunningly beautiful piscina, and beside it are sedilia that end in an arm rest carved in the shape of a beast" which caught my eye.
A display in the Chancel was of the decoration of the wooden roof above where panels contained carved beats, some actual and some mythical.
I photographed them all.
I programmed in the next church, a 45 minute drive away just on the outskirts of Ipswich, or so I thought.
The A14 was plagued by roadworks, then most trunk roads and motorways are this time of year, but it was a fine summer morning, I was eating a chocolate bar as I drove, and I wasn't in a hurry.
I turned off at Claydon, and soon lost in a maze of narrow lanes, which brought be to a dog leg in the road, with St Mary nestling in a clearing.
I pulled up, got out and found the air full of birdsong, and was greeted by a friendly spaniel being taken for a walk from the hamlet which the church serves.
There was never any doubt that this would be open, so I went through the fine brick porch, pushed another heavy wooden door and entered the coolness of the church.
I decided to come here for the font, which as you can read below has quite the story: wounded by enemy action no less!
There seems to be a hagioscope (squint) in a window of the south wall, makes one think or an anchorite, but of this there is little evidence.
Samuel and Thomasina Sayer now reside high on the north wall of the Chancel, a stone skull between them, moved here too because of bomb damage in the last war.
I drove a few miles to the next church: Flowton.
Not so much a village as a house on a crossroads. And the church.
Nothing so grand as a formal board outside, just a handwritten sign say "welcome to Flowton church". Again, I had little doubt it would be open.
And it was.
The lychgate still stands, but a fence around the churchyard is good, so serves little practical purpose, other than to be there and hold the signs for the church and forthcoming services.
Inside it is simple: octagonal font with the floor being of brick, so as rustic as can be.
I did read Simon's account (below) when back outside, so went back in to record the tomb of Captain William Boggas and his family, even if part of the stone is hidden by pews now.
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The landscape to the west of Ipswich rises to hills above the gentle valley of what will become the Belstead Brook before it empties itself into the River Orwell. The large villages of Somersham and Offton nestle below, but in the lonely lanes above are small, isolated settlements, and Flowton is one of them. I often cycle out this way from Ipswich through busy Bramford and then leave the modern world behind at Little Blakenham, up towards Nettlestead on a narrow and steep lane, down into Somersham and back up the other side to Flowton. It is unusual to pass a vehicle, or even see another human being, except in the valley bottom. In summer the only sound is of birdsong, the hedgerows alive in the deep heat. In winter the fields are dead, the crows in possession.
A hundred years ago these lanes were full of people, for in those days the villagers were enslaved to the land. But a farm that might support fifty workers then needs barely two now, and the countryside has emptied, villages reduced to half their size. Most of rural Suffolk is quieter now than at any time since before the Saxons arrived, and nature is returning to it.
In the early spring of 1644, a solemn procession came this way. The body of Captain William Boggas was brought back from the Midlands, where he had been killed in some skirmish or other, possibly in connection with the siege of Newark. The cart stumbled over the ruts and mud hollows, and it is easy to imagine the watching farmworkers pausing in a solemn gesture, standing upright for a brief moment, perhaps removing a hat, as it passed them by. But no sign of the cross, for this was Puritan Suffolk. Even the Church of England had been suppressed, and the local Priest replaced by a Minister chosen by, and possibly from within, the congregation.
William Boggas was laid to rest in the nave of the church, beside the body of his infant daughter who had died a year earlier. His heavily pregnant widow would have stood by on the cold brick floor, and the little church would have been full, for he was a landowner, and a Captain too.
The antiquarian David Davy came this way in a bad mood in May 1829, with his friend John Darby on their way to record the memorials and inscriptions of the church: ...we ascended a rather steep hill, on which we travelled thro' very indifferent roads to Flowton; here the kind of country I had anticipated for the whole of the present day's excursion was completely realised. A more flat, wet, unpleasant soil and country I have not often passed over, & we found some difficulty in getting along with safety & comfort.
But today it would be hard to arrive in Flowton in spring today and not be pleased to be there. By May, the trees in the hedgerows gather, and the early leaves send shadows dappling across the lane, for of course the roads have changed here since Darby and Davy came this way, but perhaps Flowton church hasn't much. James Bettley, revising the Buildings of England volumes for Suffolk, observed that it is a church with individuality in various details, which is about right. Much of what we see is of the early 14th Century, but there was money being spent here right on the eve of the Reformation. Peter Northeast and Simon Cotton transcribed a bequest of 1510 which pleasingly tells us the medieval dedication of the church, for Alice Plome asked that my body to be buried in the churchyard of the nativitie of our lady in fflowton. The same year, John Rever left a noble to painting the candlebeam, which is to say the beam which ran across the top of the rood loft and screen on which candles were placed. This is interesting because, as James Bettley points out, the large early 16th Century window on the south side of the nave was clearly intended to light the rood, and so was probably part of the same campaign. The candlebeam has not survived, and nor has any part of the rood screen. In 1526 John Rever (perhaps the son of the earlier man of the same name) left two nobles toward the making of a new rouff in the said church of ffloweton. The idiosyncratic tower top came in the 18th Century, and the weather vane with its elephants is of the early 21st Century, remembering a travelling circus that used to overwinter in the fields nearby.
The west face of the tower still has its niches, which once contained the images of the saints who watched over the travellers passing by. Another thing curious about the tower is that it has no west doorway. Instead, the doorway is set into the south side of the tower. There must be a reason for this, for it exists nowhere else in Suffolk. Perhaps there was once another building to the west of the tower. Several churches in this area have towers to the south of their naves, and the entrance through a south doorway into a porch formed beneath the tower, but it is hard to see how that could have been the intention here.
The Victorians were kind to Flowton church. It has a delicious atmosphere, that of an archetypal English country church. The narrow green sleeve of the graveyard enfolds it, leading eastwards to a moat-like ditch. The south porch is simple, and you step through it into a sweetly ancient space. The brick floor is uneven but lovely, lending an organic quality to the font, a Purbeck marble survival of the late 13th Century which seems to grow out of it. The bricks spread eastwards, past Munro Cautley's pulpit of the 1920s, and up beyond the chancel arch into the chancel itself. On the south side of the sanctuary the piscina that formerly served the altar here still retains its original wooden credence shelf. On the opposite wall is a corbel of what is perhaps a green man, or merely a madly grinning devil.
But to reach all these you must step across the ledger stone of Captain William Boggas, a pool of dark slate in the soft sea of bricks. It reads Here lyes waiting for the second coming of Jesus Christ the body of William Boggas gent, deere to his Countrey, by whoes free choyce he was called to be Captayne of their vountaries raysed for their defence: pious towards God, meeke & juste towards men & being about 40 yeeres of age departed this life March 18: 1643. To the north of it lie two smaller ledgers, the easterly one to his young daughter, which records the date of her birth and her death in the next ensuing month. To the west of that is one to William, his son, who was born on April 11th 1644.
At first sight it might seem odd that his son could have been born in April 1644 if William senior had died in March 1643, but in those days of course the New Year was counted not from January 1st, but from March 25th, a quarter day usually referred to as Lady Day, in an echoing memory of the pre-Reformation Feast of the Annunciation. So William Boggas died one month before his son was born, not thirteen. It would be nice to think that William Junior would have led a similarly exciting and possibly even longer life than his father. But this was not to be, for he died at the age of just two years old in 1645. As he was given his father's name, we may assume that he was his father's first and only son.
A further point of interest is that both Williams' stones have space ready for further names. But there are none. There would be no more children for him, for how could there be? But William's wife does not appear to be buried or even remembered here. Did she move away? Did she marry again, and does she lie in some other similarly remote English graveyard? Actually, it is possible that she doesn't. Boggas's wife was probably Flowton girl Mary Branston, and she had been married before, to Robert Woodward of Dedham in Essex. Between the time of William Boggas's death in 1644 and the 1647 accounting of the Colony, Mary's daughter and nephews by her first marriage had been transported to the Virginia Colony in the modern United States. Is it possible that Mary went to join them?
And finally, one last visitor. Four months after the birth of the younger William, when the cement on his father's ledger stone was barely dry, the Puritan iconoclast William Dowsing visited this remote place. It was 22 August 1644. The day had been a busy one for Dowsing, for Flowton was one of seven churches he visited that day, and he would likely have already known them well, because he had a house at nearby Baylham. There was little for him to take issue with apart from the piscina in the chancel which was probably filled in and then restored by the Victorians two hundred years later.
Dowsing had arrived here in the late afternoon on what was probably a fine summer's day, since the travelling was so easy. I imagined the graveyard that day, full of dense greenery. He came on horseback, and he was not alone.With him came, as an assistant, a man called Jacob Caley. Caley, a Portman of Ipswich, was well-known to the people of Flowton. He was the government's official collector of taxes for this part of Suffolk. Probably, he was not a popular man. What the villagers couldn't know was that Caley was actually hiding away a goodly proportion of the money he collected. In 1662, two years after the Commonwealth ended, he was found guilty of the theft of three thousand pounds, about a million pounds in today's money. He had collected one hundred and eighteen pounds of this from the people of Flowton alone, and the late John Blatchly writing in Trevor Cooper's edition of the Dowsing Journals thought that the amount he was found guilty of stealing was probably understated, although of course we will never know.
I revisit this church every few months, and it always feels welcoming and well cared for, with fresh flowers on display, tidy ranks of books for sale, and a feeling that there is always someone popping in, every day. The signs by the lychgate say Welcome to Flowton Church, and on my most recent visit in November 2021 a car stopped behind me while I was taking a photograph of the elephants at the top of the tower. "Do go inside, the church is open", the driver urged cheerily, "we've even got a toilet!" As with Nettlestead across the valley, the church tried to stay open throughout the Church of England's Covid panic of 2020 and 2021, whatever much of the rest of the Church might have been doing. And there was no absurd cordoning off of areas or imposition of the one-way systems beloved by busybodies in many other English churches. Instead, a simple reminder to ask you to be careful, and when I came this way in the late summer of 2020 there were, at the back of the church, tall vases of rosemary, myrtle, thyme and other fragrant herbs. Beside them was a notice, which read Covid-19 causes anosmia (losing sense of smell). Here are some herbs to smell! which I thought was not only useful and instructive, but rather lovely.
Simon Knott, November 2021
Punch and Judy is a traditional, popular puppet show featuring the characters of Mr. Punch and his wife, Judy. The performance consists of a sequence of short scenes, each depicting an interaction between two characters, most typically the anarchic Punch and one other character.
The show is performed by a single puppeteer inside the booth, known since Victorian times as a "Professor" and assisted sometimes by a "Bottler", who corrals the audience outside the booth, introduces the performance and collects the money ("the bottle"). The Bottler might also play accompanying music or sound effects on a drum or guitar and engage in back chat with the puppets. In Victorian times the drum and pan pipes were the instruments of choice. Today, the audience is also encouraged to participate, calling out to the characters on the stage to warn them of danger, or clue them into what is going on behind their backs. Also nowadays most Professors work solo since the need for a bottler became less important when busking with the show gave way to paid engagements at private parties or public events.
The Punch and Judy show has roots in the 16th-century Italian commedia dell'arte. The figure of Punch derives from the Neapolitan stock character of Pulcinella, which was anglicised to Punchinello. He is a manifestation of the Lord of Misrule and Trickster figures of deep-rooted mythologies. Punch's wife was originally called "Joan."
The figure who later became Mr. Punch made his first recorded appearance in England in May 9, 1662, which is traditionally reckoned as Punch's UK birthday. The diarist Samuel Pepys observed a marionette show featuring an early version of the Punch character in Covent Garden in London. It was performed by an Italian puppet showman, Pietro Gimonde, a.k.a. "Signor Bologna." Pepys described the event in his diary as "an Italian puppet play, that is within the rails there, which is very pretty."
In the British Punch and Judy show, Punch wears a brightly colored jester's motley and sugarloaf hat with a tassel. He is a hunchback whose hooked nose almost meets his curved, jutting chin. He carries a stick as large as himself, which he freely uses upon most of the other characters in the show. He speaks in a distinctive squawking voice, produced by a contrivance known as a swazzle or swatchel which the professor holds in his mouth, transmitting his gleeful cackle. So important is Punch's signature sound that it is a matter of some controversy within Punch and Judy circles as to whether a "non-swazzled" show can be considered a true Punch and Judy Show.
Many regional variants of Pulcinella were developed as the character spread across Europe, first as a stringed marionette, then as a glove puppet. In Germany, Punch is called Kasperle or Kaspar, while Judy is "Grete". In the Netherlands, he is Jan Klaassen (and Judy is Katrijn); in Denmark Mester Jackel; in Russia Petrushka; in Romania Vasilache; and in France he has been called Polichinelle since the mid 17th century. A specific version appeared in Lyons in the early 19th century under the name "Guignol"; it soon became a conservatory of Lyons popular language.
In the early 18th century, the marionette theatre starring Punch was at its height, with showman Martin Powell attracting sizable crowds at both Covent Garden and Bath, Somerset. In 1721, a puppet theater that would run for decades opened in Dublin. The cross-dressing actress Charlotte Charke ran the successful but short-lived Punch's Theatre in the Old Tennis Court at St. James's, Westminster, presenting adaptations of Shakespeare as well as plays by herself, her father Colley Cibber, and her friend Henry Fielding. Fielding eventually ran his own puppet theater under the pseudonym Madame de la Nash to avoid the censorship concomitant with the Theater Licensing Act of 1737.
Punch was extremely popular in Paris, and, by the end of the 18th century, he was also playing in Britain's American colonies, where even George Washington bought tickets for a show. However, marionette productions presented in empty halls, the back rooms of taverns, or within large tents at England's yearly agricultural events at Bartholomew Fair and Mayfair were expensive and cumbersome to mount and transport. In the latter half of the 18th century, marionette companies began to give way to glove-puppet shows, performed from within a narrow, lightweight booth by one puppeteer, usually with an assistant, or "bottler," to gather a crowd and collect money. These shows might travel through country towns or move from corner to corner along busy London streets, giving many performances in a single day. The character of Punch adapted to the new format, going from a stringed comedian who might say outrageous things to a more aggressive glove-puppet who could do outrageous—and often violent—things to the other characters. About this time, Punch's wife name changed from "Joan" to "Judy."
The mobile puppet booth of the late 18th- and early 19th-century Punch and Judy glove-puppet show was originally covered in checked bed ticking or whatever inexpensive cloth might come to hand. Later Victorian booths, particularly those used for Christmas parties and other indoor performances, were gaudier affairs. In the 20th century, however, red-and-white-striped puppet booths became iconic features on the beaches of many English seaside and summer holiday resorts. Such striped cloth is the most common covering today, wherever the show might be performed.
A more substantial change came over time to the show's target audience. Originally intended for adults, the show evolved into primarily a children's entertainment in the late Victorian era. Ancient members of the show's cast, like the Devil and Punch's mistress "Pretty Polly," ceased to be included when they came to be seen as inappropriate for young audiences. The term "pleased as Punch" is derived from Punch and Judy; specifically, Mr. Punch's characteristic sense of gleeful self-satisfaction.
The story changes, but some phrases remain the same for decades or even centuries: for example, Punch, after dispatching his foes each in turn, still squeaks his famous catchphrase: "That's the way to do it!!" Modern British performances of Punch and Judy are no longer exclusively the traditional seaside children's entertainments they had become. They can now be seen at carnivals, festivals, birthday parties, and other celebratory occasions.
Characters
The characters in a Punch and Judy show are not fixed as in a Shakespeare play, for instance. They are similar to the cast of a soap opera or a folk tale like Robin Hood. While the principal characters must appear, the lesser characters are included at the discretion of the performer. New characters may be added as the tradition evolves, and older characters dropped.
Along with Punch and Judy, the cast of characters usually includes their baby, a hungry crocodile, a clown, an officious policeman, and a prop string of sausages.[1] The devil and the generic hangman Jack Ketch may still make their appearances but, if so, Punch will always get the better of them. The cast of a typical Punch and Judy show today will include:
Mr. Punch
Judy
The Baby
The Constable
Joey the Clown
The Crocodile
The Ghost
The Doctor
Characters once regular but now occasional include:
Toby the Dog
Hector the Horse
Pretty Polly
The Hangman (a.k.a. Jack Ketch)
The Devil
Characters only seen in a historical re-enactment performance include:
The Beadle
Mr. Scaramouche (Toby's owner)
The Servant (or "The Minstrel")
The Blind Man
Other characters included Boxers, Chinese Plate Spinners, topical figures, a trick puppet with an extending neck (the "Courtier") and a monkey. A live Dog Toby which sat on the playboard and performed 'with' the puppets was once a regular featured novelty routine.
Story
There is no one definitive "story" of Punch and Judy. As expressed by Peter Fraser in Punch & Judy (1970), "the drama developed as a succession of incidents which the audience could join or leave at any time, and much of the show was impromptu." This was elaborated by George Speaight in his Punch & Judy: A History (1970), who explained that the plotline "is like a story compiled in a parlour game of Consequences ... the show should, indeed, not be regarded as a story at all but a succession of encounters." The most recent academic work, Punch & Judy: History, Tradition and Meaning by Robert Leach (1985), makes it clear that "the story is a conceptual entity, not a set text: the means of telling it, therefore, are always variable."
Much emphasis is often placed on the first printed script of Punch and Judy (1828). Based on a show by traveling performer Giovanni Piccini, it was illustrated by George Cruikshank and written by John Payne Collier. Collier, however, in the words of Speaight, is someone of whom "the full list of his forgeries has not yet been reckoned, and the myths he propagated are still being repeated. (His) 'Punch and Judy' is to be warmly welcomed as the first history of puppets in England, but it is also sadly to be examined as the first experiment of a literary criminal."
The tale of Punch and Judy, as previously with Punchinello and Joan, varies from puppeteer to puppeteer and has changed over time. Nonetheless, the skeletal outline is often recognizable. It typically involves Punch behaving outrageously, struggling with his wife Judy and the Baby, and then triumphing in a series of encounters with the forces of law and order (and often the supernatural), interspersed with jokes and songs.
As performed currently in the UK a typical show will start with the arrival of Mr. Punch followed by the introduction of Judy. They may well kiss and dance before Judy requests Mr. Punch to look after the baby. Punch will fail to carry this task out appropriately. It is rare for Punch to hit his baby these days, but he may well sit on it in a failed attempt to "babysit", or drop it, or even let it go through a sausage machine. In any event Judy will return, will be outraged, will fetch a stick and the knockabout will commence. A policeman will arrive in response to the mayhem and will himself be felled by Punch's slapstick. All this is carried out at breakneck farcical speed with much involvement from a gleefully shouting audience. From here on anything goes. Joey the Clown might appear and suggest it's dinner time. This will lead to the production of a string of sausages, which Mr. Punch must look after, although the audience will know this really signals the arrival of a crocodile whom Mr. Punch might not see until the audience shouts out and lets him know. Punch's subsequent comic struggle with the crocodile might then leave him in need of a Doctor who will arrive and attempt to treat Punch by walloping him with a stick until Punch turns the tables on him. Punch may next pause to count his "victims" by laying puppets on the stage only for Joey the Clown to move them about behind his back in order to frustrate him. A ghost might then appear and give Mr. Punch a fright before it too is chased off with a slapstick. In less squeamish times a hangman would arrive to punish Mr. Punch, only to himself be tricked into sticking his head in the noose. "Do you do the hanging?" is a question often asked of performers. Some will include it where circumstances warrant (such as for an adult audience) but most do not. Some will choose to include it whatever the circumstances and will face down any critics. Finally the show will often end with the Devil arriving for Mr. Punch (and possibly to threaten his audience as well). Punch — in his final gleefully triumphant moment — will win his fight with the Devil and bring the show to a rousing conclusion and earn a round of applause.
While Punch and Judy, as with the tale of Robin Hood, might follow no one fixed storyline, there are nevertheless episodes common to many recorded versions. It is these set piece encounters or "routines" which are used by performers to construct their own Punch and Judy shows. A visit to a Punch and Judy Festival at Punch's "birthplace" in London's Covent Garden will reveal a whole variety of changes that are wrung by puppeteers from this basic material and although scripts have been published at different times since the early 19th century none can be claimed as being the definitive traditional script of Punch and Judy. Each printed script reflects the era in which it was performed and the circumstances under which it was printed.
The various episodes of the show are performed in the spirit of outrageous comedy—often provoking shocked laughter—and are dominated by the anarchic clowning of Mr. Punch. While the Victorian version of the show drew on the morality of its day, the Punch & Judy College of Professors considers that the 20th- and 21st-century versions of the tale have evolved into something more akin to a primitive version of The Simpsons, in which a bizarre family is used as vehicle for grotesque visual comedy and a sideways look at contemporary society.
“
In my opinion the street Punch is one of those extravagant reliefs from the realities of life which would lose its hold upon the people if it were made moral and instructive. I regard it as quite harmless in its influence, and as an outrageous joke which no one in existence would think of regarding as an incentive to any kind of action or as a model for any kind of conduct. It is possible, I think, that one secret source of pleasure very generally derived from this performance… is the satisfaction the spectator feels in the circumstances that likenesses of men and women can be so knocked about without any pain or suffering ...
”
—Charles Dickens, The Letters of Charles Dickens Vol V, 1847 - 1849
While censorious political correctness threatened Punch and Judy performances in the UK and other English speaking countries for a time,[2] the show is having one of its cyclical recurrences[3] and can now be seen not only in England, Wales, and Ireland, but also in Canada, the United States (including Puerto Rico), Australia, New Zealand and South Africa. In 2001, the characters were honoured in the UK with a set of commemorative postage stamps, issued by the Post Office.
Published scripts
In 1828, the critic John Payne Collier published a Punch and Judy script under the title The Tragical Comedy or Comical Tragedy of Punch and Judy.[5] The script was illustrated by the well-known caricaturist George Cruikshank. Collier said his script was based on the version performed by the "professor" Giovanni Piccini in the early 19th century, and Piccini himself had begun performing in the streets of London in the late 18th century. The Collier/Cruickshank Punch has been republished in facsimile several times. Collier's later career as a literary forger has cast some doubt on the authenticity of the script, which is rather literary in style and may well have been tidied up from the rough-and-tumble street-theatre original. Punch is primarily an oral tradition, adapted by a succession of exponents from live performances rather than authentic scripts, and in constant evolution. A transcript of a typical Punch and Judy show in London of the 1840s can be found in Henry Mayhew's London Labour and the London Poor.
Allusions in other media
The Tragical Comedy or Comical Tragedy of Mr. Punch: in 1994 DC Vertigo published a graphic novel adaptation by Neil Gaiman with painted and photo art by Dave McKean with the original story and recounting a personal encounter with a puppeteer.
Punch, the former British humour magazine, was named after Mr. Punch.
In the Marx Brothers' 1931 comedy Monkey Business, Harpo joins a live Punch & Judy show (performed by an uncredited Al Flosso, a famous American Punchman) while trying to avoid capture by the crew members of the ship he has stowed away on.
Riddley Walker, a 1980 novel by Russell Hoban, utilizes Punch and Judy characters as quasi-political symbols.
The Old Curiosity Shop, an 1841 novel by Charles Dickens, features the Punch and Judy performing partners Mr. Codlin and Short Trotters.
Red Harvest, a 1929 novel by Dashiell Hammett, of the so-called "hard-boiled" genre, wherein the investigator protagonist, seeking information, uses the esoteric phrase "Hang the Punch and Judy on me." This is in reference to a freshly committed shooting murder, and seems akin to him wanting the "lowdown" or "skinny".
Punch and Judy inspired an opera of the same name by Harrison Birtwistle in 1967.
A Child Again, a short-story collection by Robert Coover, includes a story entitled Punch.
The Tragical Comedy or Comical Tragedy of Mr. Punch, a 1995 graphic novel by writer Neil Gaiman and artist Dave McKean, explores a boy's memories triggered by a Punch and Judy show.
Jasper Fforde's fantasy novel The Fourth Bear utilizes Punch and Judy, and other traditional fictitious characters.
Czech filmmaker Jan Švankmajer produced a short film, Punch and Judy (1966), on a violent theme.
Shinichiro Watanabe's Cowboy Bebop has two characters named Punch and Judy, who host the unsuccessful bounty hunter-oriented TV show "Big Shot" on a recurring basis throughout the series.
The band Marillion had a #29 hit in the UK in 1984 with a song entitled "Punch and Judy".
The band Lightning Seeds' album Jollification features a song called "Punch and Judy", that deals with issues of domestic violence.
The band Coldplay used Punch and Judy in their video "Life in Technicolor II".
Elliott Smith wrote the song "Punch and Judy", comparing the violent relationship of a friend and the puppet characters.
In the Walt Disney film The Little Mermaid, the heroine Ariel accidentally pulls a puppet off the hand of a performer uttering the words "Oh, Judy!", only to find that it is not real.
In the film Time Bandits, a Punch and Judy show is seen when the characters are transported back in time.
The Punch cigar brand was named after Mr. Punch, and features him on the label.
Ronni Ancona made a sketch about the making of Punch, the Movie starring actor Robert De Niro.
In the film Charade, Cary Grant meets Audrey Hepburn at a Punch & Judy performance.
The puppet characters appear in the Jeeves and Wooster episode, "Kidnapped!"
In the cartoon series The Batman, Punch and Judy are the names of the Joker's henchmen.
The 1963 Ingmar Bergman film The Silence (or Tystnaden) features a boy, Johan, who plays with Punch and Judy dolls.
The University of Melbourne student union's women's-oriented magazine is called Judy's Punch.
The 1987 horror film Dolls by director Stuart Gordon features a young girl named Judy, who is gifted with a Punch doll that comes to life and protects her.
In The Anubis Gates by Tim Powers, the clown-magician Horrabin is introduced performing a morbid version of the Punch story.
In the Explorers on the Moon comic featuring the eponymous character Tintin, Captain Haddock alludes to the Thompson Twins as being perfect for a Punch and Judy show near the Sea of Nectar (on the moon).
In the 1996 Disney film "The Hunchback of Notre Dame (1996 film)." During the song "Topsy Turvy," Hugo and Quasimodo appear in a Punch and Judy style booth, and Hugo hits Quasimodo over the head with a puppet resembling Judge Frollo.
In the 2011 Super Bowl Episode of Glee, one of the football plays is called a "Punch and Judy".
The DC Comics villains Punch and Jewellee, wearing greasepaint and harlequin clothing styled after Punch and Judy puppets, appeared regularly in the pages of Suicide Squad.
In the computer-set cartoon, ReBoot, in the episode, "The Crimson Binome", s puppet show is performed called "Punchcard and Qwandy", a reference to "Punch and Judy".
In the film The Santa Clause, when Tim Allen is changing and removing his trousers, Mr. Punch and Judy puppets laugh and comment.
In the Comic series Girl Genius, the main character's foster parents are named Punch and Judy.
In the 1983 Doctor Who serial Snakedance, a Punch & Judy performance is seen that ends with Punch being eaten by a snake puppet representing the Mara, the antagonist of the serial.
In Mrs. Miniver, by Jan Struther, the chapter "On Hampstead Heath" includes a Punch and Judy show attended by Mrs. Miniver and her family.
In Midnight Riot by Ben Aaronovitch the main antagonist is the ghost of Mr. Punch and murders in a style that mirrors the Punch and Judy story.[6]
Game designer John Tynes created a role-playing game called Puppetland based on the Punch and Judy shows and stories.
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Portrait workshop with Oliver Gietl and model Julia. This was really fun and instructive - a great recommendation (cmp. www.phototraining.de/ ) . We started out with only one light (a beauty dish) and one reflector and ended up with five lights and two reflectors and a fan.
My camera and my life long love of people have led me to make the acquaintance of some really fascinating individuals.
If you ask any street photographer, they will tell you that the pictures they most remember are the ones they didn't take...
the photograph that they 'saw' but 'missed.'
The one that got away.
That's how I met a man named George Anastaplo.
I saw him walking down the street while I was on the way to a very special dinner that I was already late in getting to.
As I passed him up on the sidewalk there I resisted with everything that I had the urge to stop and photograph him.
I wanted to impress the woman that I was with with the fact that indeed I possessed a modicum of self control and that I didn't have to 'pop' every interesting looking person that I encountered in life.
After we arrived at the dinner I thought about the man that had just looked so fascinating to me out there on the street.
The man whose picture I didn't take.
The shot I missed.
Then fate did a funny thing just then.
That man sat down at the table right next to me.
Fate has given me so many second chances to capture 'his soul' in a photograph.
I swore to myself that day that one day I'd get 'the shot that I missed.'
The 'soul portrait.'
Fate is a funny thing indeed.
And she has always been good to me.
I am going to get that photograph.
Someone sent me a link to this article today... I've cut and pasted the entire thing and a link to the original article... It's not my work and if doing that isn't cool somebody let me know...
"One door closes"
An article written by Richard Mertens in 'The University of Chicago Magazine.'
You can find the original article here: mag.uchicago.edu/law-policy-society/one-door-closes
“Are you a member of the Communist Party?” George Anastaplo, AB’48, JD’51, PhD’64, refused to answer that question, a refusal that shaped his life.
Justice Hugo Black once called George Anastaplo, AB’48, JD’51, PhD’64, “too stubborn for his own good.” Sixty-some years later, Anastaplo sits in a basement room in the Gleacher Center, in downtown Chicago, surrounded by a dozen adult-education students, the picture of cheerful amiability. At 86 years old, Anastaplo has taught in the University of Chicago’s Basic Program of Liberal Education for Adults for 55 years. A small man with white hair and clear gray eyes, wearing running shoes and an old tweed jacket, Anastaplo is lively and relaxed. A photocopy of Emerson’s essay “Friendship” lies on the table in front of him.
“I was appalled by how elitist Emerson was in his view of friendship,” says one student, a middle-aged woman.
Anastaplo’s eyes light up. He leans forward, and a smile tugs at the corners of his mouth. “You were appalled?” he says. She reads from a passage in which Emerson writes, “‘I do then with my friends as I do with my books. I would have them where I can find them, but I seldom use them.’ Give me a break!” she exclaims, rolling her eyes. Delighted, Anastaplo swivels his head around the room. “Any reactions?”
This was not the life Anastaplo envisioned. On the morning of November 10, 1950, three days after his 25th birthday, he put on a coat and tie and headed downtown to the offices of the Chicago Bar Association, on LaSalle Street, for what he assumed would be the last step to launching a legal career in Illinois. The son of Greek immigrants from downstate Carterville, Anastaplo was a World War II veteran—he had navigated B-17 and B-29 bombers—and a top student at the University of Chicago Law School.
He had already passed the bar exam. He had begun talking to firms in the city. All that remained was a routine interview with two members of the Illinois Bar Association’s Committee on Character and Fitness. Anastaplo expected 15 minutes of pleasantries. Other applicants were waiting outside.
But the interview took an unexpected turn. After a few harmless questions, one of the lawyers asked Anastaplo if a member of the Communist Party should be eligible to practice law in Illinois. Anastaplo was surprised. “I should think so,” he said. But didn’t Communists believe in overthrowing the government? the lawyer asked. In the long colloquy that followed, Anastaplo, invoking George Washington and American political tradition, insisted that the right to revolt was “one of the most fundamental rights any people have.” The committee members were unconvinced. Finally the second one asked, “Are you a member of the Communist Party?”
Although this question was much in the air in the 1950s—earlier that year in West Virginia, Senator Joe McCarthy had brandished a list of Communists he claimed had infiltrated the State Department—no one seriously thought that Anastaplo was a Communist. Nor did anyone doubt his intellect, character, or patriotism. “If the mothers in Carterville have their way, all their boys will be like George,” Fred K. Lingle, one of his high-school teachers, had told the committee in a written statement. And yet Anastaplo had determined that, as a matter of principle, the committee had no right to ask about his political beliefs or affiliations. “I think it is an illegitimate question,” he replied.
Thus began a decade-long confrontation pitting an unknown but determined young Army reservist and Law School graduate against the Illinois Bar Association and the climate of fear and suspicion that then pervaded public life in the United States. Anastaplo never did become a lawyer. But the case made him famous as an example of resistance to communist witch-hunting and launched him on a long and prolific career as a scholar, law professor, and teacher of great books, a good-natured contrarian, gadfly, and independent thinker.
In the months and years that followed his first interview with the Committee on Character and Fitness, Anastaplo had many chances to change his mind and answer the question. He had plenty of encouragement to do so, including a warning from his Law School dean, Edward H. Levi, U-High’28, PhB’32, JD’35, that he was making a big mistake. But he refused—and kept on refusing. He declined, as one writer put it, “to follow the line of least resistance.” For its part, the Illinois Bar was no less intractable: it simply refused to admit him. Anastaplo sued. The two sides fought back and forth through ten years of hearings and rehearings, rulings and appeals, until the case landed before the Supreme Court in 1960.
By then Anastaplo had spent a decade practicing law, all on his own behalf. He made the oral argument himself. On April 24, 1961, the court ruled against him, upholding the Illinois Bar five to four. In a lengthy petition for rehearing that he had little hope would succeed, Anastaplo wrote, “It is highly probable that upon disposition of this Petition for Rehearing, petitioner will have practiced all the law he is ever going to.”
With that valedictory flourish, Anastaplo moved on. But although he had lost, neither he nor the case was forgotten, thanks primarily to Justice Black, whose dissent raised Anastaplo to something more than a legal footnote. Black had not taken Anastaplo seriously at first. Of his lawsuit, Black had confided to Chief Justice William Brennan, “This whole thing is a little silly on his part.” But recent cases had left Black worried about the fate of the First Amendment and of what he later called “that great heritage of freedom.” In Anastaplo he found freedom’s champion. “The very most that can fairly be said against Anastaplo’s position in this entire matter is that he took too much of the responsibility of preserving [this country’s] freedom upon himself,” Black wrote. He compared Anastaplo to great lawyers like Clarence Darrow and then, taking measure of the nation’s ills, decried “the present trend, not only in the legal profession but in almost every walk of life” in which “too many men are being driven to become government-fearing and time-serving because the Government is being permitted to strike out at those who are fearless enough to think as they please and say what they think.” He concluded with an exhortation that still resonates: “We must not be afraid to be free.” Black liked this dissent so much that he had parts of it read at his funeral in 1971. When Brennan, who voted with Black, read it, he told him, “You’ve immortalized Anastaplo.”
Anastaplo has been called many things, some worse than stubborn. Sidney Hook, the leftist New York intellectual turned anticommunist crusader, described him as “a very much confused young man—both philosophically and politically—with a large bump of self righteousness.” On the other hand, Leon Despres, PhB’27, JD’29, a Hyde Park alderman and one of Anastaplo’s most fervent admirers, dubbed him the “Socrates of Chicago.”
But Studs Terkel, PhB’32, JD’34, who interviewed Anastaplo twice on Chicago’s WFMT, may have hit closest to the truth when he described him simply as “one of those rare individuals who belongs to himself.” Anastaplo remains an unconventional figure, a lecturer in the Graham School’s Basic Program, a law professor at Loyola University of Chicago since 1981, and a writer of unusual range and productivity, with articles and books on subjects as diverse as the US Constitution, the Bhagavad Gita, and the lights at Wrigley Field. Shut out of the law, Anastaplo poured his energies into new channels, where, his friends say, he has proven himself as much his own man as he was before the Committee on Character and Fitness.
“To use a cliché, George really marches to his own drummer,” says Stanley Katz, an old friend and a professor at Princeton’s Woodrow Wilson School of Public and International Affairs. “I don’t know anybody of whom that is truer.”
Anastaplo inspires strong feelings. To a dwindling number of old friends and admirers—he has outlived not only his antagonists but also most of his old supporters—he is a heroic figure who stood up for liberty and decency at a dark moment in American history. At its 40th reunion, his Law School class gave him a bronze plaque that read “In admiration of a life devoted to high principle.” He has been nominated for a Nobel Peace Prize.
Later generations know Anastaplo mainly as a gifted teacher and writer who delights in expressing unpopular or idiosyncratic positions. His first book, a close reading of the First Amendment, holds that the amendment does not apply to the states, in contrast to the views of almost every other constitutional scholar. Once, at a ceremony honoring him for his defense of civil liberties, Anastaplo surprised the audience by arguing for the abolition of television. On a talk show, he defended Richard Nixon against Gore Vidal, asserting that Nixon’s Watergate transgressions were minor compared to the actions of some other presidents, such as Harry Truman.
“He has always behaved as some kind of gadfly,” Laurence Berns, AB’50, PhD’57, an old friend, said in a 1986 Chicago magazine article written by Andrew Patner, X’81. “When the conventional opinion goes overboard in one direction, he tends to move in the other.”
But Anastaplo is more than a gadfly. He is an intellectual omnivore, a generalist who respects few intellectual boundaries. In lectures, essays, and op-ed pieces, he often returns to favorite subjects, including the Constitution, the Greek classics, Shakespeare, and Lincoln. He comments frequently on contemporary issues involving questions of rights and liberties. Recently, for instance, he criticized the use of drones against terror suspects.
In fact Anastaplo writes about whatever interests him. He has published about 20 books, a dozen book-length law-review articles, and hundreds of essays. Many of his books treat aspects of the Constitution (including one on Lincoln and the Constitution), but they also explore literature (The Artist as Thinker: From Shakespeare to Joyce, Swallow Press, 1982), non-Western ideas (But Not Philosophy: Seven Introductions to Non-Western Thought, Lexington Books, 2002), religion (The Bible: Respectful Readings, Lexington Books, 2008), and other subjects far from his training in law and Western political philosophy. This variety is in part a consequence of teaching in the Basic Program, where, during a typical week last fall, he led discussions of Emerson, Plutarch, and Newton’s Principia, and where, he notes with a kind of pride, “I teach whatever other people don’t want to.”
It is also an expression of a lively curiosity and the freedom to follow it. Anastaplo frequently attends University lectures, panels, and colloquia—the Franke Institute for Wednesday lunch, a Physics colloquium on Thursdays—where, he laments, he is often the only layman in the room. As his friend Stanley Katz suggests, Anastaplo exemplifies an older intellectual ideal, one envisioned by Robert Hutchins’s university and Mortimer Adler’s Great Books of the Western World.
Friends have long marveled at his capacity for work. His eldest daughter, Helen Newlin, U-High’67, JD’75, CER’02, says that in winter he would rise and begin working as soon as the family’s modest wood frame house had cooled sufficiently to wake him. John Murley, a professor at the Rochester Institute of Technology in whose house Anastaplo stayed while a guest lecturer in the 1980s, remembers that his typewriter began clattering away at 5 a.m.
“I have always had the overwhelming feeling, when I’m with him, that I should get much more serious about my work,” says Murley.
In person Anastaplo is mild, courteous, and funny. He is a classicist at heart, with a deep faith in reason, moderation, and human goodness, and devoted to the search for enduring values. He is skeptical of modernity. He dislikes what he calls “value-free social sciences.” He is fascinated by the physical sciences but thinks their influence has been bad, chiding scientists for their “abandonment” of “common sense.” His 1961 petition to the Supreme Court included his own exhortation: “We must try to take seriously again the concern and conditions for virtue, nobility, and the life most fitting for man.”
“He’s a person who is profoundly conservative, with a small ‘c,’ ” says Katz. “He’s deeply committed to traditional values … that for him are more than intellectual. … The bar-admissions case was about that. This is simply a man for whom principle is everything.”
The bar case was not his only clash with authorities. In 1960 the Anastaplo family drove a Volkswagen microbus across Europe, one of many summer trips the family made. On a public square in Moscow, Anastaplo approached a group of British tourists handing out copies of an American magazine, attracting a crowd. He meant only to warn them they could get in trouble, but when the police showed up, he says, someone pointed him out, and he was arrested along with the others. The next day he was expelled. In 1968 Greece’s military rulers threw him out of the country for criticizing their regime. C. Hermann Pritchard later quipped, “Any man who is kicked out of Russia, Greece, and the Illinois Bar can’t be all bad.”
As a teacher, Anastaplo has a talent for inducing thoughtfulness, says Laurence Nee, a tutor at St. John’s College in Sante Fe and a former student of Anastaplo. Once, Nee recalls, Anastaplo gave a talk on Constitution Day at the University of Dallas, a conservative Catholic institution where he taught for many years, flying down regularly from Chicago. Flag burning was in the news, and Anastaplo began by handing out photocopies of a canceled stamp bearing the image of a flag—in effect, a mutilated flag.
“His first motion isn’t to argue for or against a position,” says Nee, then a graduate student in Dallas. “It’s, ‘Have we thought about this?’”
Students like his obvious love of learning. He often scribbles notes in class, and he tries to approach each work afresh, using a clean text whenever he can. “He has a kind of boyishness to him still,” Nee says. “I think that’s part of his appeal. He enjoys learning. You can see the pleasure he takes in it.”
Monday and Tuesday mornings this past fall, Anastaplo taught at the Gleacher Center, then walked briskly up Michigan Avenue, a canvas tote in each hand, to teach jurisprudence and constitutional law at Loyola. He uses public transportation (or his feet) whenever possible, and until a few years ago he biked to classes downtown, pedaling an old three-speed up the lakeshore path.
Anastaplo’s freewheeling and often philosophical approach to the law is a welcome contrast to the “nuts and bolts” fare of other courses, says Rebecca Blabolil, a recent Loyola graduate who took Anastaplo’s class last fall. “His classes are an opportunity to think and exercise a part of your brain that has been dormant for the three years you’ve been here,” Blabolil says. During one week, for example, he discussed the Emancipation Proclamation, a new Supreme Court ruling concerning images on cigarette packs, and Civil War songs, which he described as a neglected window into sectional differences.
Anastaplo’s Law School classmates remember him as brilliant and witty, although quiet, even solitary. He was clearly not a typical law student. “He had his own ideas about how to spend his time,” says Abner Mikva, JD’51, who went on to become a congressman, federal judge, and adviser to President Clinton. Instead of joining the Law Review, a sure path to advancement, Anastaplo audited other courses at the University. When Dean Levi decreed that students wear coats and ties to class, Anastaplo continued to show up in jeans. When a lecture bored him, he would pull out a newspaper and read.
Few of his classmates, then, were surprised when Anastaplo defied the Committee on Character and Fitness, says Alexander Polikoff, AB’48, AM’50, JD’53, who later helped write a friend-of-the-court brief for him. “He was strong willed and stubborn when it came to constitutional principles.”
At the hearings Anastaplo was polite but confident. Transcripts suggest he was more than an intellectual match for his questioners. But he seems to have misjudged them. He arrived as if armed for a graduate seminar, laden with books, citing Jefferson, Locke, and English parliamentary rules, expecting to engage in real debate. To the lawyers on the committee, however, his arguments seem to have been mostly beside the point. The anxieties over communism in America, fanned by far right, anti–New Deal Republicans, were real, if misguided, and the lawyers could not easily discount them. In Chicago schoolteachers had been forced to take loyalty oaths. An Illinois legislative committee had been investigating communist sympathies among the faculties of Illinois universities, including the University of Chicago. Anastaplo’s talk about revolution was alarming.
“I had a feeling that George was not a communist in any shape or form,” said the late Edmund A. Stephan, who presided over a rehearing of Anastaplo’s case in 1958, in the Chicago magazine article. “But at that time, ‘communist’ meant somebody who would overthrow the government. It wasn’t something to be trifled with.”
A bigger issue for the lawyers—and a decisive one for the Supreme Court—was whether Anastaplo could get away with refusing to answer questions. His manner, as much as his arguments, exasperated some committee members. One told Patner he was “a smart aleck.”
“The big mistake, if it was a mistake, was in assuming that other people in other institutions had sense and good will, and they didn’t,” concludes Lawrence Friedman, AB’48, JD’51, LLM’53, a former classmate and today a professor of law at Stanford University. “It was an age of intolerance and moral panic. He was asking for trouble, and he got it. You don’t argue with George—‘Why are you doing this?’ It won’t do any good. I think it was admirable. He stood up for his principle. And he took the consequences.”
At the Law School, sentiment ran heavily against him. Students seem to have respected his principles but doubted the wisdom of his position.
“I think the majority felt that it was impractical,” says Ramsey Clark, AM’50, JD’51, a classmate and a former US attorney general. “It was kind of a quixotic gesture that might hurt the Law School a little bit. And I think some, and I shared this, felt some pain for what you might call a self-inflicted injury. But I admired him.”
A few Law School professors defended Anastaplo, but most did not. Several wrote a proposal, likely never adopted, to discourage other students from following his example. Levi, who went on to serve as University president and US attorney general, urged Anastaplo to reconsider.
“I thought Anastaplo’s position was ill-timed,” Levi told the New York Times in a 1975 profile published after he became attorney general. “I thought the big problem was the teacher-oath cases. I thought to raise the non-Communist oath issue with the Character and Fitness Committee was the wrong way to do it, and because of the timing of the thing he would lose and hurt himself, and he did. We were all trying to help him, whether he knows it or not.”
Indeed, Anastaplo felt betrayed. To this day he believes that if the Law School had stood up for him, the Illinois Bar would have backed down. For all his abilities, he says, Levi, then in his first year as dean, “was a timid man.” The faculty, too, “were fearful.” In his view, he was standing up to “hazing, harassment, whatever you want to call it.” His years as a flying officer in the Army Air Corps had helped to give him confidence. “I wasn’t going to be bullied.”
While the bar-admissions case was under way, Anastaplo worked at different jobs, including, briefly, driving a taxi. He also studied political philosophy in the Committee on Social Thought under Leo Strauss. He taught, first in the Basic Program and then, after earning his PhD, at Rosary College, the University of Dallas, and eventually, Loyola, often holding two or three positions at a time.
His relationship with the University has been complicated and a source of disappointment. With three degrees, Anastaplo is as much a creature of the institution as anybody. But he remains marginal. For a long time he hoped to secure a regular faculty position, and each time was rebuffed. In April 1975, after Levi had departed for Washington, Anastaplo loaded a shopping cart with manila envelopes and pushed it the mile from his house on Harper Avenue to the Faculty Exchange mail office. The envelopes contained samples of his writing, a bibliography listing some 300 publications, and a letter making “a quiet … appeal to the good sense of the University faculty.” They were addressed to acting president John T. Wilson, the provost, and the heads of schools, divisions, departments, and committees. He received a few replies but no offers. He never tried again.
Anastaplo did teach once at the Law School, in a not-for-credit course organized by Patner, then a law student. For many years he also met informally with graduate students in the University library. He recounts a separate occasion several decades ago when he was offered a course in the College and actually taught the first class—on the Declaration of Independence—only to have the offer withdrawn without explanation.
Anastaplo and his supporters say he was blacklisted because of the bar-admissions case and the opposition of his old dean, Edward Levi. He was too much of a troublemaker. Others offer different explanations. James Redfield, U-High’50, AB’54, PhD’61, a professor of classics and former master of the New Collegiate Division, recalls that he and Levi talked “more than once” about Anastaplo and that some professors recommended him. But Anastaplo lacked broad faculty support. The reason, Redfield suggests, was neither Levi nor the bar case but Anastaplo’s link to Leo Strauss. “There was generally a hostility toward Leo Strauss on the humanities faculty,” he says.
Katz believes that Anastaplo’s scholarship was simply too unconventional. “He has not respected any of the norms of academic discourse,” he says. “He’s turned that into a virtue, but he never would have gotten tenure at the University of Chicago like that.”
Still, Anastaplo has thrived in the academic hinterland, finding appreciative audiences at lesser known and often conservative institutions like the University of Dallas and publishing in obscure journals like the Oklahoma City University Law Review and the South Dakota Law Review. “The main thing is to write it the way I want it,” he says. “That’s what I’ve been able to do.”
Anastaplo has taken care that his writings do not languish in obscurity. “My model in self-advertisement is Don Quixote, who seems to have reckoned that if he (as an artist of knight-errantry) went to the trouble of doing useful things, others should benefit from learning about them,” he writes in an essay footnote. He collects many of his essays into books. In recent years friends have posted his writings on the Internet (at anastaplo.wordpress.com). And for most of his adult life Anastaplo has regularly sent packets of his writings to large numbers of friends and acquaintances. His children received packets when they were at college. So, in the last ten years of his life, did Hugo Black, who responded that he enjoyed them. “I have long thought and still believe that you have the capacity to make a highly useful citizen of this country,” he wrote in 1969.
Anastaplo’s work has attracted critical notice and often praise, but no large following. “George is prolific, original,” says Geoffrey Stone, JD’71, an expert on constitutional law and a Law School professor since 1973. “But in the world of legal scholars, he isn’t widely recognized.” An exasperated Dean Alfange Jr., now a professor emeritus at the University of Massachusetts, noted in a 1974 review that Anastaplo would not extend First Amendment protection to artistic or literary expression: “Professor Anastaplo states that he knows of no one who agrees with his position on the First Amendment. It is unlikely that he will have to change that assessment as the result of this book.” Another writer praised Anastaplo’s “fervent and selfless moral vision, rooted in the classics of Western thought,” and called him a “rare intellectual: thought and learning are not for him the meaning of life, inducing a withdrawal into books, ideas, and ideological posturings; they give meaning to life, enabling one to live it actively and as perfectly as possible.”
At 86, Anastaplo maintains a busy schedule of teaching and writing. “That’s how you stay alive,” he says. He is in the middle of a projected ten-volume series called Reflections, each volume a collection of essays, or “constitutional sonnets,” as he calls them, on various topics. In the third volume, for example, titled Reflections on Life, Death, and the Constitution (University Press of Kentucky, 2009), he takes up Pericles’s funeral oration, assisted suicide, obliteration bombing, and “The Unseemly Fearfulness of Our Time.” In the meantime he is trying to publish a collection of essays on the aftermath of 9/11, as well as a book-length series of interviews he conducted a decade ago with a Holocaust survivor. He would like to write a book about Roma people and about Sophocles’s Oedipus Tyrannus, a work he considers “the greatest of our plays.”
Despite his full life, Anastaplo remains aggrieved by the bar-admissions case. He finds it ironic when people tell him they admire what he did. Last year, on the 50th anniversary of the Supreme Court decision, he wrote, “If such people had expressed their admiration publicly in the 1950s, the Character Committee would probably have backed away from demands that were being made only of me.”
After anticommunist fervor cooled in the United States, friends and supporters tried several times to get Anastaplo finally admitted to the Illinois Bar. The Committee on Character and Fitness itself had a change of heart: in 1978 it voted 13 to 4 to certify him. But Anastaplo refused to reapply, and without his cooperation these efforts died. “George doesn’t want to let them off the hook,” says Katz.
Indeed, Anastaplo has done his part to keep the case alive. He has spoken about it occasionally and has chronicled it in immense detail, publishing not only most of the essential documents but also much correspondence and commentary about it afterward. “Frankly, I felt, and still do, that staying out on the terms I did was more instructive,” Anastaplo says. “I figured that, all in all, it was better to stay out.”
Was he too stubborn for his own good? Certainly Anastaplo sacrificed what might have been a lucrative law career. As a graduate of a leading law school, he might have found other opportunities open up to him as well. Many of his fellow students, including Mikva, Clark, Friedman, and Robert Bork, AB’48, JD’53, went on to distinguished careers in government and academia. From a practical point of view, says Clark, Anastaplo’s actions in 1950 were “catastrophic.”
But the practical point of view never was Anastaplo’s. In the end, he says, his case proved “liberating and even empowering.” It made him a symbol of principled resistance and set him on what he calls “my career as a naysayer.” More than that, losing the case gave him the freedom to “do what I want to do and publish what I want to.” Those who know him say they cannot imagine him doing anything differently.
“George is always at peace, as far as I can tell,” Clark says. “He was confident. The consequences, which he fully understood, were not a concern. He was determined to live a life of principle as far as he understood it. ... And that’s the type of life he’s lived.”
Richard Mertens 'The University of Chicago Magazine' March-April 2012
mag.uchicago.edu/law-policy-society/one-door-closes
.
-- Page 18
"Yoko Ono performs her work CUT PIECE
at Carnegie Hall
Concept-art, where you can be an Artist, goes
further and involves with the audience as in Ono's CUT
PIECE, where each member of the audience is asked
to come up on the stage one at a time and remove the
performer's clothing with a large pair of tailor's
shears. The performer sits motionless through the
whole operation in a kneeling position until all the
clothing has been removed or everybody has had a
chance to cut, usually about an hour. In contrast to
the rest of the ceoncert which is usually filled with
restlessness in the audience, this piece always takes
place in complete silence, with periods of several
minutes elapsing before the next performer (member
of the audience) gets enough courage to come up on the
stage. Usually only one third of the audience performs
while the rest apparently consider the prospect."
-- Page 17
"Ono leads in a direction that might be called Concept-Art
INSTRUCTIVE AUTO-DESTRUCTION
THE FULL MOON hangs over the Lower East Side, its light
shines on paper-littered streets. In the daytime 2nd Avenue
is jammed with traffic and it's possible to look up through
the dust and heat at the sky and imagine what those few
seconds would be like before it came if eternity were to fit.
What an EVENT!
What is an Event and what does it have to do with Art?
Circa 1950: Yoko Ono is sitting around some-place
striking matches. She is observing the significance of a
natural act. Many matches later she finds that by lighting
a match and watching til it has gone out she is making
something that has a shorter existence than herself, and
by comparison is making her life longer.
When people are asked to observe the passage of time
they may feel ill at ease. Is this why we have a term like
auto-destruction? One of Yoko Ono's first events is
called LIGHTING PIECE: 'Light a match and watch
till it goes out.'
1961: her first one-man show in New York, in which
fifteen works were what she calls INSTRUCTUER;
'Something that emerged from instruction and yet not
quite emerged - not quite structured - never quite struc-
tured --- like an unfinished church with a sky ceiling.'
One of these works which was described by a critic as 'a
grimy unstrung canvas with a hole in it' is SMOKE
PAINTING: 'Light canvas or any finished painting with
a cigarettes at any time for any length of time. See the smoke
movement. The painting ends when the whole canvas is
gone.'* For Ono, paintings like Event do end: an ad-
ditional act in life; something to solve the temptation of
insanity.
Other works in her 1961 show were, PAINTING TO
BE STEPPED ON: 'Leave a piece of canvas or finished
painting on the floor or in the street.'* A + B PAINTING;
'Cut out a circle on canvas. A. Place a numeral figure, a
roman letter, or a katakanao on canvas B at an arbitrary
point. Place canvas A on canvas B and hang them together.
The figure on canvas B may show, may show partially, or
may not show. You may use old paintings, photographs, etc.
instead of blank canvases.'* PAINTING FOR THE
WIND: 'Make a hole. Leave it in the wind.'* PAINT-
ING TO SEE THE SKIES: 'Drill two holes into a can-
vas. Hang it where you can see the sky. (Change the place
of hanging. Try both the front and the rear windows, to
see if the skies are different.')* PAINTING TO LET
THE EVENING LIGHT GO THROUGH: 'Hang a
bottle behind a canvas. Place the canvas where the west
light comes in. The painting will exist when the bottle
creates a shadow on the canvas, or it does not have to
exist. The bottle may contain liquor, water, grasshoppers,
ants or singing insects, or it does not have to contain.'*
BLOOD PIECE: 'Use your blood to paint. Keep painting
until you faint (A). Keep painting until you die (B).'*
These and the others in the show were designed to be
done by anybody although at the time it was not apparent
to most observers and as well the works had been made by
Ono, they were regarded as going in one direction only:
purely auto-destructive. Actually all her paintings exist
in two phases. (1) The instruction phase; which may be
compared to a musical composition; written, copywritten,
distributed, and generally at large for anybody to make
(perform) and show (2) the existence of the particular
piece, which generally has some aspect which is in a state
of flux. Sometimes this may be only one-way, sometimes
it may be oscillating, or the piece may just need to be
refuelled, so to speak.
The one aspect which is considered so important in
most painting, the graphic element, or visual design, is
almost never stated except in the vaguest way as in A + B
PAINTING, and like a Swiss Patent, it is never clear
exactly how the formula goes. This is left up to the indi-
vidual who is to construct the work and how he feels about
such things. For the maker of the work and the audience
this opens up all sorts of possibilities. One is able to
observe certain relationships between art and life that are
usually overlooked in purely graphic art. Instead of saying
how the hell did he do that one might say why the hell do
I have to do that. The owner and/or maker of the painting
must continually come to grips with certain problems that
force him to consider what the concept of art is all about.
Recently, while the works of hers constructed by various
painters and sculptors were being collected in a gallery
for a show this coming fall, a piece was accidentally sold.
The piece WORD MACHINE #1 SKY MACHINE,
which produces a card with the word 'sky' on it when 25c
is deposited was acquired by Mr. & Mrs. Robert Scull. In
order to complete the sale in the case of this particular
piece it was necessary for Mr. Scull to sign a contract in
which he only received the right to possess the machine
but had to agree that serving of the machine would
remain the right of the maker and the maker would
receive 60% of the proceeds of the sake of 'sky' cards.
The pure iconism of the work is at question. It is a
machine, it has to be cleaned, repaired, cards replaced,
money extracted, in short, handled like crazy and the owner
and the maker have become involved in a continual
bureaucratic even in order to meet the terms of the con-
tract. Her original composition for this work states that
these machines should eventually replace all Coca-cola
and chewing gum machines, etc. everywhere. Immediately
there is a threat on these manmoth industies which have
always been auto-destructive in nature anyway - this
piece is a kind of a parody of them - and pocesses certain
interesting problems as the underworld usually controls
the vending machine operations here in New York. Is
there something wrong with a society that vends art in
machines instead of phosphate? Many agree that the coke
bottole has long been of better use and more valuable than
its contents anyway, and certain artists have even emulated
it in what has come to be known as Pop art.
Ono's work involves many facets and many roots that
are deeply traditional in Eastern and Western thought. In
the East there are traditions that have been obscured by
the advent of the West and one might hope that the reverse
may take place in the West: interbreeding considered
healthful. In Japan it was common and still is to a lesser
degree, to wrap one's lunch in a beautiful package -
intricately embossed gold foil was ideal (there are still
many things we don't know about food) - to contemplate
while eating in the woods; of course the wrapping would
be thrown away ... or for many people to gather with
the express purpose of observing the moon, without any
particular motive scientific or otherwise. This approach is
referred to as 'wabi and sabi' and it is considered that no
clear translation should be available.
In the West Ono relates to that arear referred to by Gene
Swenson as 'The Other Tradiotion'; Duchamp, Ernst,
Cage, Rauschenberg, Johns, etc., and it is interesting that
these men were attracted to her and attended her concerts
and events held in 1959-61 at her loft on Chambers St.
in New York before her return to Tokyo (at one point she
was close to Cage and tourned Japan with him in 1962, but
her music which has been described as 'music of the mind'
is diametrically opposed to his in philosophy and has no
audible sound in the conventional sense.)
What about painting of the mind? One of Ono's works
in her series 'imaginary paintings', is PAINTING TO BE
CONSTRUCTED IN YOUR HEAD: 'Imagine a flower
made of hard material such as gold, silver, stainless
steel, tin, marble, copper, etc. Imagine that the
pedals suddenly become soft like cotton or like living flesh.
In three hours prick all the petals. Save one and press it in a
book. In the margin of the page where the petal is pressed
note the derivation of the petal and the name of the petal.
At least eight hours should be spent in the construction
of the painting.'*
ANTHONY COX
New York City, July 4, 1966
For this special number of Art and Artists Yoko Ono
contributed the following: AUTO-DESTRUCTIVE
EVENTS; 1 - Dissapearing of snow, 2 - Thinking, 3 -
Dreaming, 4 - Waiting/not waiting, 5 - A wind, 6 -
Travel, 7 - Make wishknots in your head. Forget the
wish.
* reproduced by permission from Grapefruit, published by
Weltinnenraums Press, Box 186, NYC 14 USA."
Art and Artists
Volume One, Number Five
August 1966
Edited by Mario Amaya
London: Hansom Books, 1966
Private Collection of Mikihiko Hori
View of the "Morro do Alemao" (Hill of the German) and its cable car station on top.
"It is going to be a beautiful World Cup, but it won't be the World cup of the Brazilian people, because they won't be able to afford tickets. The richer will attend the games, will see nice modern stadiums ... but the whole people will pay the bill."
Those words of Romario, now a member of federal parliament resonate as the 2014 World Cup is about to start. I decided to release a few pictures I shot in 2013 in one of Rio's biggest favela. This set will take you to the "Complexo do Alemao", literally the "Complex of the German" (en.wikipedia.org/wiki/Complexo_do_Alem%C3%A3o). It is an aggregate of several favelas on a few hills and the home of about 70000 people in the northern area of Rio de Janeiro.
The Complex used to host some drug trafficking gangs until it was pacified by the military police and the Brazilian army back in 2010. The pacification process unfortunately did not occur without civilian losses and if security improved since then, the nature of the danger for its inhabitants changed.
The Complex is famous for many reasons among which is the recently built cable car. After the pacification, the police built police stations within the favela for military police units which mission consists in maintaining the "pacified order". Their presence and action are sometimes source of some scandals such as the disappearance of Amarildo in 2013 in the favela of Rocinha (www.bbc.com/news/world-latin-america-24362311). Along with the police stations came an usual infrastructure supposed to improve the daily life of local inhabitants : a cable car linking the top of the hills to the nearest suburban train station. As an member of the residents association said, the cable car was a not negotiable project for the authorities. Despite its very expensive construction and maintenance prices and the fact that most of the favela did not benefit from basic infrastructures such as basic sanitation. If the cable car now enable some people to save time on their daily journeys, it remains used by a mere 12% of the residents although they are given free tickets (ultimosegundo.ig.com.br/brasil/rj/construido-por-r-210-mi...). The presence of this infrastructure thus raises questions about its relevancy.
Unfortunately, this very ambitious project must feel very lonely in Rio's metropolitan area. Indeed, most of the public transportation projects once set for the 2014 World Cup and the 2016 Olympics were purely abandoned in the last years. It is again instructive to dig into Romario's outspoken words : "FIFA got what it came for: money," he told the New York Times. "Things like transportation that affect the public after the tournament is over? They don’t care. They don’t care about what is going to be left behind. They found a way to get rich on the World Cup and they robbed the people instead. This is the real shame."
From "The Boys Own Book of Indoor Games and Recreations
An Instructive Manual of Home Amusements."
Edited by Morley Adams; London: "The Boy's Onn Paper" Office. No Date, circa 1900.
Waterloo District War Memorial Hall foundation stone was laid by W H Turner on 15 November 1957.
On 8 May 1865 a stone was laid by Waterloo CWA in honour of all who served.
Prior to the erection of their hall, community events were held at the hotel, council chambers and private homes.
Originally the settlement’s hotel was the “Wellington” – later changing to the “Waterloo” where there was a very large room referred to as the “Hall”.
Henry Kruse operated a blacksmith and farrier shop in the town from 1904 to 1980, located next to the hotel.
There is still a family-owned Kruse Earthmoving company in the town. The earthmoving company was established by Tom Kruse MBE, known for his feats of endurance while he was the mailman to the outback for 25 years. His usual run was the Birdsville track and the return journey took 6 days, except for times when there were floods and vehicle breakdown, when sometimes the trip could take two weeks.
*Waterloo – Ploughing Match
This event took place on Thursday 28th August, in Mr Eckerman's Paddock, near the township. There was a large attendance of spectators, Mrs Williams had a booth on the ground and supplied refreshments to the exhausted. The Kapunda Band was in attendance and played some pleasant airs during the day.
The dinner took place in the evening, when about 40 or 50 sat down to a very excellent spread prepared by Hostess Williams: Mr E Ward MP, in the chair. [Ref: South Australian Chronicle and Weekly Mail 6-9-1873]
*Twenty-five miles from the Burra, and an equal distance from Kapunda, is Waterloo. The township is small, but of late years has made great progression in the matter of business. This is partly due, no doubt, to the advantageous use of fertilisers, and to the adoption of sowing wheats on fallow, which has had the effect of increasing production in the district. A sign of the progress is the commodious stone establishment erected recently by Mr Kruse, the blacksmith and machinist. [Kapunda Herald 3-6-1904]
*Waterloo Council June 10
No. 54, O Blucher £10 15/ lump sum: supplying pegs for cemetery, H Kruse, £4 10/ lump sum.
Resolved that Overseer and Clerk peg out cemetery.
Mrs Watts granted renewal of slaughtering licences. [Ref: Kapunda Herald 16-6-1911]
*A largely attended and most successful social in connection with the Liberal Union was held at the Wellington Hall, Waterloo on November 3. The hall was artistically decorated with pine, willows, and roses. Mr H J Dunn, who occupied the chair, remarked that this branch had made decidedly encouraging progress in the course of the past year.
The speakers dwelt chiefly on preference to unionists, arbitration, and immigration. They strongly urged members to extend the cause of the Liberal Union and to do all in their power to get the young men to join. The speakers were attentively followed by an appreciative audience.
Refreshments were provided by the ladies. [Ref: Register 11-11-1911]
*Council meeting. Present-All. Tenders accepted-No 56. J Shanahan: No 57. F Kruse.
Deputy Postmaster General wrote giving different routes of mail service open for tender. Decided that this council strongly object to alteration, and strongly advocate the present route, as being most suitable for the district. [Ref: Kapunda Herald 18-7-1913]
*A meeting of the Waterloo branch [Liberal Union] was held in Mr Bruhn's Hall on March 10. Mr E F Denton presided. Members were urged to "get ready for business." Messrs H J Dunn and C Wiech were chosen to represent this branch at the forthcoming district committee conference at Petersburg. The sum of £11 5/ was devoted as a contribution to the district funds. The annual Social will be held in September or October. [Ref: Register 14-3-1914]
*The annual meeting of this branch of the Liberal Union was held in the Waterloo Hall on July 3. Mr H J Dunn presided over a large and enthusiastic attendance of members, correspondence from the central executive in reference to the Federal campaign was dealt with.
The financial position of the branch was discussed.
An honorarium of £5 was voted to the Secretary. [Register 9-7-1914]
*On Australia Day the Waterloo and neighbouring schoolchildren assembled and marched to the grounds, headed by Mr Owen dressed as a general, and Mr D Slattery, as Commissioner of Police. Others in fancy dress followed. A broken-down buckboard, drawn by a big, lean horse and a very small pony, in charge of Messrs Arbon and Bruhn, was conspicuous, and did service on the grounds in carrying off the injured players.
The children were addressed on the grounds by Pastor Homann, and the Chairman of the Board of Advice. A mock Court was in session during the afternoon, and many prominent men were charged with serious offences, and fined.
A Dutch auction was held, and numerous gifts were sold. This was in the hands of Messrs Shanahan, Schmidt, Milde, & Parkin [sic].
The total amount received was more than the most sanguine expected—£214. A dance was held at Mr Moller's in the evening. [Ref: Observer 7-8-1915]
*A Kruse waited on Council and complained of water in the spring at Giersch’s reserve: Cr Slattery to have spring emptied and water tests. [Ref: Kapunda Herald 16-5-1919]
*Clerk instructed to forward to W Kruse 15/- owing for work done at sheep dip, Waterloo. [Ref: Kapunda Herald 2-7-1920]
*The half-yearly business meeting of this branch [Liberal Union] was held in Bruhn’s Assembly Rooms on September 6. There was a good attendance. [Ref: Register 11-9-1920]
*The Waterloo and Steelton Red Cross Circle was formed on September 28th 1939 at the request of Mr H J Dunn Chairman of the Saddleworth District Council.
Monthly meetings are held in the Waterloo Hall, with Mrs W Slattery president, Mr, Harmes, vice-president, Mrs C Webb, secretary, Mesdames Simpson and A Blucher, joint treasurers.
At present there is a membership of 62 ladies, from Waterloo, Steelton, Tothills Belt and Black Springs district, and all are working with great enthusiasm and a very patriotic spirit, to do their part in the great war.
Afternoon tea and trading table at each meeting, strawberry fetes, garden parties, at Mr C Webb and Pastor Harmes’ residence, together with dances arranged by the Amusement Committee, serve to augment the funds for working purposes.
Money raised by the Circle amounts to £180/14/3.
A committee meeting is also held during the month to cut out garments etc, and a parcel of sewing and knitted goods is forwarded regularly to Headquarters.
Also parcel of knitted goods, knitted by the Red Cross ladies and presented to the following at their Farewell social:— Pte K Phillips, Cpl Ross Harvey, Pte Eric Phillips and Pte K R Cooper, Platoon Com D C Chambers.
Great credit is due to the Amusement Committee (who work in conjunction with the Red Cross) for funds, which they have handed to the circle, as well as other charitable organisations.
The sum of £163/12/0 was recently handed to the Saddleworth District Council for the King Competition in aid of Mobile Surgical Unit.
On Friday evening, November 29 at the Waterloo Hall, a social was tendered to Platoon Com D C Chambers and Pte K R Cooper.
Messrs Dunn, Grinter and Turner expressed their deep appreciation for the brave and gallant action and wished both in the future a speedy return to South Australia.
Items were rendered by the Waterloo School Children, Mrs H Turner, Miss Margaret Slattery, together with community singing. Miss Francis Slattery was pianist.
Supper and dance followed. [Ref: Burra Record 10-12-1940]
*To assist the Red Cross Prisoner of War Fund, a successful evening arranged by the Waterloo and Steelton VSD was held at Waterloo on Wednesday, July 16.
Mr H J Dunn (Chairman) then introduced Dr Finey, who gave a very instructive address on VSD work and stressed the value of this activity in Australia.
A demonstration in First Aid was then given by the members of the above detachment and all very ably attended to their casualties and were congratulated by many on the manner in which they carried out their duties.
Supper and dance followed. The proceeds amounted to £6/5/0. [Ref: Burra Record 22-7-1941]
*The Waterloo and Steelton VSD members and friends spent an enjoyable social afternoon at Waterloo on Thursday. December 18th.
A 'Quizz' conducted by Miss Viola Eckermann created great interest, and another competition was won by Miss Jean Fraser.
Members of the detachment expressed their appreciation by presenting gifts to Dr Finey and Mrs Hersey (lecturers in First Aid and Home Nursing) and Mr Wilks (drill instructor).
'Christmas Cheer' gifts were handed in and forwarded to sick and invalided men spending Christmas in Keswick Repatriation Hospital. [Ref: Burra Record 5-1-1942]
For those interested in such things.
I tried a new trick today and I'm profoundly embarrassed to report that it worked great. The embarrassment comes from the fact that the "trick" I tried to keep in mind while shooting was "Just slow down and think. Shoot as though you've been a photography nerd since you were ten years old, not like just the part of the camera's hardware that points at things and pushes the shutter button."
It's true that I'd come to rely on my camera's automatic features and the almost limitness forgiveness offered by desktop photo editors. With a 64 gigabyte memory card in the slot, I could afford to shoot five-frame brackets of anything important and trust that I'd captured something I could turn into a photo later on.
This isn't a terrible mindset. One of my first breakthroughs as a hobbyist photographer was when I checked Ansel Adams' book about darkroom technique out of the school library. That's when I learned (to my IMMENSE relief, and instilling a lot of inspiration) that even the great master didn't get "the image" just by clicking the shutter and then picking up his prints four to six days later. It's also worth mentioning that the automatic features of a modern digital camera are superb; I started trusting them after one too times when I failed to get a shot because I overthought the settings.
Nonetheless, I think I became intellectually lazy over time. I'd shoot on auto, peep the results, then scowl and reshoot, or shrug and think "I can fix it later." Today, I committed to walking myself through the explicit thought "What sort of photo am I trying to take right now? What's most important?" and then manipulating the camera to make it produce what I wanted.
And I'll be damned...it worked. In dimly-lit galleries I checked the live histogram and the camera's highlight indicator and realized that the camera's suggested exposure was way too conservative. I twiddled a knob and chose a setting that made the scene much brighter, while still preserving a reasonable handheld shutter speed. Or I sussed that it was about to choose a shutter that was marginal for sharp handheld shots. Scroll through program mode for a higher shutter speed, manually select a higher ISO.
I ultimately turned off auto-ISO completely, and added ISO selection to my shot-by-shot decision list. Over the past few months I've become less afraid of high ISO. Yup, images start to become noisy at 3200 and above, but in the end, the only thing you can't fix after the fact is a Not Sharp image, whether it's the result of careless focusing or a slow shutter.
The payoff was obvious when I dumped my photos into Lightroom. I wasn't rejecting images for technical faults (just lousy composition) and I almost never needed to fix the overall exposure. I think I'd spent so many years pushing sliders around that I stopped being serious about getting as much "right" as possible at the point of image capture.
None of this is a major revelation, of course. It's just instructive. If I were a "snapshot" photographer I could be perfectly happy shooting with a phone camera. I'm not one of those people. This doesn't mean that the phone shooter is doing anything wrong or that I'm better or more ambitious. It just means that I, unlike others, get cheesed off when I zoom in on the screen and see that there's almost no sharp detail and the shadows are all mud. I must either try not to get cheesed off by a photo that's perfectly OK for Instagram, or I must stop leaving so much of the work to my camera.
Lesson learned.
The experience also helped me to resolve a consumer decision I'd been weighing for the past month or so. This seems like the right year to upgrade my camera. Two years ago, I bought the pocket-sized Panasonic GX1 (a mirrorless camera that uses Micro Four Thirds lenses). I needed to replace a rock-solid but technologically ancient Nikon SLR. I imagined I'd buy another Nikon, but nothing in the lineup truly impressed me, so I bought the affordable compact as a stopgap.
I've been looking at a few specific models and it's coming down to "the best MFT camera on the market" or "the entry-level SLR from Nikon's Really Nice Camera range." Most of my dithering has been about whether it makes sense to buy MFT camera that's as expensive as an SLR and that's bulky enough that it practically insists on being worn around the neck like an SLR, but which has a smaller, lower-resolution image sensor that won't work quite as well in low light.
I'm now leaning more heavily towards the MFT camera. Today was a valuable reminder that a camera body is only the third most important part of great images, behind the thoughtful attention of the photographer and a nicely-engineered lens. The GX1 took fantastic shots even though it was equipped with a relatively crummy (but compact and light) kit zoom.
This was also my first major foray into Adobe Photoshop Lightroom in a year or two. I've historically been an Aperture guy. Recently I signed up for an Adobe Creative Cloud subscription so I thought I'd take the opposition for a spin.
Apple hasn't been showing lots of love for its "pro" apps lately. I'm not so concerned about the lack of recent updates to Aperture that I'm thinking about ditching it. But I think it's good to have an alternative in mind.
When driving north from Interstate 80 toward Lakeside, one must pass through a fenced-off portion of an Air Force installation known as the Utah Test and Training Range (UTTR). At the boundary, motorists are greeted by these cheerful, instructive signs. This facility used to be called the "U. S. A. F. Bombing and Gunnery Range."
At the boundary it is prudent to attach a large white flag to one's vehicle. Another wise practice is to conceal large telephoto lenses---there have been incidents in which military security forces have mistaken "big glass" for bazookas, with unfortunate results. :-)
Similar signs are posted elsewhere along the border of the UTTR.
Bog body from Silkeborg, about 25 miles west of Århus, Jutland, Denmark. It was discovered in 1952 by villagers from nearby Grauballe, hence its name.
The body has been dated to between 390 and 55 BCE and is on show at Moesgård Museum, near Århus.
I have tried to bring out the statuesque quality of the body, which looks like something sculpted by Rodin and copied in resin. Also, I wanted to exploit the reflections above and below, which emphasize the darkness of the void in which the remains seem eternally suspended.
I found the object and its history at once fascinating, beautiful, horrifying, sad and instructive. The poet Seamus Heaney had this response to it.
Since July, I've been working on a project for my photomedia studies at Sydney College of the Arts as part of my Masters degree. Final assessment takes the form of a custom printed, hardcover photo book with a matt laminated dust jacket (this is the cover above) and I'm relieved to have just sent it off to the printers this afternoon! It features 26 images from the series I have been working on, both formally and informally, for the past couple of years.
While this book is just a prototype (I am initially printing just one copy) and will only be seen by a few pairs of eyes, the process of continuing to develop this series, articulate the concepts behind it, and prepare a selection of my work in book form has been immensely instructive. I'll be continuing to work on this series in more cities around the world for the next couple of years, I feel!
This photograph was taken in 1951 while Mr Munro was Superintendent and Deputy Chief Constable.
Mr Munro was awarded the MBE in June 1945 while serving as Superintendent and Deputy Chief Constable of Ross & Cromarty. Upon the retiral of Chief Constable William MacLean in 1953, Mr Munro was appointed as successor. He served as Chief 01.03.1953 - 15.05.1963, and was the last Chief Constable of Ross & Cromarty . On the following day, the force merged with Sutherland Constabulary to form Ross & Sutherland Constabulary.
In his history of "The Police in Lewis" the late Supt Allan M. MacLeod desribed him:
"Maclean's successor, Chief Constable Finlay Munro, MBE, was a self-educated and somewhat shy man who had a tremendous flair for reading and copper-plate writing. At that time every police report and all correspondence passed through his hands and it was instructive to check one's old reports and note the 'red ink' corrections to grammar and punctuation. It thus became somewhat challenging to submit better written factual reports."
Mr Munro died on 27 February 1967 and is buried in Mitchell Hill Cemetry, Dingwall.
I am most grafeul to Trish Fraser, Mr Munro's granddaughter for providng me with this photograph
Masonic Tracing Board Decoded & Explained: youtu.be/9exPJ6LAjA8
A Masonic Moment- The Tracing Board
We are told in the Junior Wardens lecture the Tracing Board is one of the three Immovable Jewels for the Worshipful Master to “lay lines and draw designs on”. From time immemorial, man has recorded his experiences and relationships to the world through various images of the human condition. As we advanced, man learned the value of tracing out for himself pictures of ideas and then communicating them in elaborate pictorial language to his companions. These visuals were eventually applied to practical projects like the planning of battles, laying out of settlements and drafting of buildings.
In our Craft, Hiram Abiff’s Tracing Board was traditionally believed to been made of wood, coated with wax. Each day he would draw his measurements and symbols into the wax to instruct his Master Masons of the work that was to be accomplished. At the end of the day he would simply scrape off the wax and pour a new layer onto the board to ready it for the next day’s work. Much closer to the recent past, when Lodges were held in secret locations, the Tyler would draw an oblong square into the dirt that represented the form of the lodge. The Masters plan was then drawn along with the working tools that were to be used in the degree. Through the years the Masonic Tracing Board progressed to using charcoal or chalk on the floor of taverns where lodges were usually held. At this time several exposures of Freemasonry were published, one appearing in 1762 stating the images they drew on the floor were not to be seen by the profane.
Freemasonry has always been about the use of images and symbols which regular words are too simple to explain, allowing us to use our individual insight to de-code the messages. During the closing of our Lodges the meaning of the words “...nothing remains but, according to ancient custom, to lock up our secrets ...” is a reference to the now antiquated use of these Tracing Boards that were erased from the floor to leave no trace of the form of the lodge or the instructive drawings. After the lecture the lodge Stewards or the Entered Apprentices would get a broom or mop and remove all evidence of these drawings. This was a tedious and messy procedure so cloths or rugs were eventually created which could be laid on the floor and simply folded up when the lecture was completed.
The Tracing Boards used in the Emulation Lodge of Improvement in London were designed and painted by John Harris in 1845 and measured approximately 6 feet x 3 feet. These Tracing Board images created for each of the three degrees are the ones we commonly see on the walls of our lodges still today. The First Degree Tracing Board represents the Universe, both the inner one and the one stretching to infinity. It pictures life emerging from the eternal centre and radiating outwards. The Second Degree Tracing Board may be described as an intermediate stage of life’s journey and the beginning of ascension from a lower to a higher plane. The Third degree Tracing Board is simpler, there are fewer objects but their import is deeper than the other two, with different symbols and a coded Masonic cypher. Tracing Boards are designed with the objective of directing candidates along a path where their interpretations will vary from brother to brother and many books have been written amplifying their various meanings.
Tracing Boards should not be confused with Trestle Boards, the two are entirely different. The Trestle Board is a framework from which the Master inscribes ideas to direct the workman in their labours. It is usually in written form containing words, diagrams and figures, allowing the Tracing Board to be created as a picture formally drawn, containing a delineation of the symbols of the degree to which it belongs. It is through the Tracing Boards we introduce the brethren to their next step, a step that they must decipherer on their own to continue their personal journey through the mysteries of Freemasonry. The Tracing Board teaches us clearly that the path to realization of brotherly love is through the study of spiritual teachings and the development and strengthening of those myriad of virtues we hold dear including the ultimate trio of Faith, Hope and Mercy.
W Bro Garry Perkins FCF
A Masonic Jacob's Ladder.
An important symbol of the Entered Apprentice Degree. A ladder of several staves or rounds of which three are illustrated tot he candidate as Faith, Hope and Chairty; the three theological virtues.
Charity as a noun (obsolete):
Christian love; representing God's love of man, man's love of God, or man's love of his fellow-men.
Examples: "synonyms: agape id1=Christianity".
Source: Masonicdictionary.com
Articles On Jacob's Ladder:
Mackey's Encyclopedia Article
1897 Canadian Craftsman Article
1935 MSA Short Talk Bulletin
JACOB'S LADDER:
The introduction of Jacob's ladder into the symbolism of Speculative Freemasonry is to be traced to the vision of Jacob, which is thus substantially recorded in the twenty-eighth chapter of the Book of Genesis: When Jacob, by the command of his father Isaac, was journeying toward Padanaram, while sleeping one night with the bare earth for his couch and a stone for his pillow, he beheld the vision of a ladder, whose foot rested on the earth and whose top reached to heaven. Angels were continually ascending and descending upon it, and promised him the blessing of a numerous and happy posterity. When Jacob awoke, he was filled with pious gratitude, and consecrated the spot as the house of God.
This ladder, so remarkable in the history of the Jewish people, finds its analogue in all the ancient initiations. Whether this is to be attributed simply to a coincidence-a theory which but few scholars would be willing to accept-or to the fact that these analogues were all derived from a common fountain of symbolism, or whether, as such by Brother Oliver, the origin of the symbol was lost among the practices of the Pagan rites, while the symbol itself was retained, it is, perhaps, impossible authoritatively to determine. It is, however, certain that the ladder as a symbol of moral and intellectual progress existed almost universally in antiquity, presenting itself either as a succession of steps, of gates, of Degrees, or in some other modified form. The number of the steps varied; although the favorite one appears to have been seven, in reference, apparently, to the mystical character almost everywhere given to that number.
Thus, in the Persian Mysteries of Mithras, there was a ladder of seven rounds, the passage through them being symbolical of the soul's approach to perfection. These rounds were called gates, and, in allusion to them, the candidate was made to pass through seven dark and winding caverns, which process was called the ascent of the ladder of perfection Each of these caverns was the representative of a world, or w state of existence through which the soul was supposed to pass in its progress from the first world to the last, or the world of truth. Each round of the ladder was said to be of metal of measuring purity, and was dignified also with the name of its protecting planet. Some idea of the construction of this symbolic ladder may be obtained from the accompanying table.
7. Gold ............... Sun ............. Truth
6. Silver ............. Moon ......... Mansion of the Blessed
5. Iron ............... Mars ............ World of Births
4. Tin ................ Jupiter ......... Middle World
3. Copper ........ Venus .......... Heaven
2. Quicksilver . Mercury ....... World of Pre-existence
1. Lead .............. Saturn .......... First World
Source: Mackey's Encyclopedia of Freemasonry
Jacob's Ladder: Author Unknown
When this symbol, which is taken from Jacob's Vision (Genesis xxviii), was introduced into English Speculative Freemasonry is not exactly known. But we find allusions to it a little after the middle of the last [18th] century. It apparently was not originally a symbol of Speculative Masonry, but was probably introduced from Hermetic Masonry, about 1776. But we fancy that it came from Hermeticism, of which it was a favorite symbol. Certain it is that we do not find it in any of our far oldest known rituals if indeed they can be depended upon. Gadicke says of it, "Either resting upon the floor cloth or on the Bible, the compasses, and the square, it should lead the thoughts of the brethren to heaven. If we find that it has many staves or rounds, they represent as many moral and religious duties. If it has only three, they should represent Faith, Hope and Charity. Draw Faith, Hope, and Charity from the Bible with these three encircle the whole earth, and order all thy actions by the square of truth, so shall the heavens be opened upon thee."
Curiously enough, in Germany, the `Handbuch' tells us this symbolism is not used, nor on the continent generally. It has been pointed out by Oliver, by the `Handbuch,' and by others, that this is a mystical ladder to be found in the teaching of most other occult systems. Thus in the Mithraic mysteries the seven-runged ladder is said to have been a symbol of the ascent of the soul to perfection. Each of the rungs was termed a gate, and the `Handbuch' declares that the aspirants had to pass through a dark and winding cavern. The last, or Adytum, was full of light, and also assures us that in the old Hebraic Cabala the number of steps (for they had a cabalistic ladder also), was unlimited, until the Essenes reduce the number to seven. The latter Cabalists are said to have made ten Sephriroth - the Kingdom, the Foundation, Splendor, Firmness, Beauty, Justice, Mercy, Intelligence, Wisdom, and the Crown, by which we arrive at the Infinite, as Mackey and others put it.
It is alleged that in the mysteries of Brahma and in the Egyptian mysteries this ladder is also to be found. But this fact seems a little doubtful especially as the Egyptian mysteries little is known. The ladder is, however, to be seen among the hieroglyphics. In the Brahmic mysteries there is, we are told a ladder of seven steps, emblematic of seven worlds. The first and lowest was the Earth; the second, the World of Pre-Existence; the third, Heaven; the fourth, the Middle World, or intermediate region; the fifth, the World of Births; the sixth, the Mansions of the Blest; and the seventh, the Sphere of Truth. Some little difference of opinion exists as to the representation of the Brahmic teaching. It has been stated that in Hermetic or higher Masonry, so-called, the seven steps represent Justice, Equality, Kindness, Good Faith, Labor, Patience and intelligence. They are also represented as Justice, Charity, Innocence, Sweetness, Faith, Firmness and Truth, the Greater Work, Responsibility. But this is quite a modern arrangement in all probability. In Freemasonry it has been said that the ladder with its seven rungs or steps represents the four cardinal and three theological virtues which in symbolism seems to answer to the seven grades of Hermetic symbolism. It must be remembered that we have no actual old operative ritual before us, and on the other hand we must not lay too much store by the negative evidence of later rituals - that is, because we do not find until then actual mention of certain words and symbolisms therefore conclude they did not exist earlier. On the whole, Jacob's ladder in Freemasonry seems to point to the connection between Faith and Heaven, man and God, and to represent Faith, Hope and Charity; or, as it is declared, Faith in God, Charity to all men, and Hope in Immortality.
Source: The Craftsman - December 1897
THREE PRINCIPAL ROUNDS:
“And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and beheld a ladder set upon the earth, and the top of it reached to heaven; and beheld the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac.” These words (Genesis XXVIII, 10-13 inclusive)v are the foundation of that beautiful symbol of the Entered Apprentice’s Degree in which the initiate first hears”. . . the greatest of these is charity, for our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave, through the boundless realms of eternity.” At least two prophets besides the describer of Jacob’s vision have spoken aptly reinforcing words Job said (XXXIII, 14-16):
“For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed: Then he openeth the ears of men, and sealeth their instructions.”
And St. John (I,51):
“And he said unto him, Verily, verily I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man.”
Since the dawn of thought the ladder has been a symbol of progress, of ascent, of reaching upward, in many mysteries, faiths and religions. Sometimes the ladder becomes steps, sometimes a stairway, sometimes a succession of gates or, more modernly, of degrees; but he idea of ascent from darkness to light, from ignorance to knowledge and from materially to spiritually is the same whatever the form of the symbol.
In the Persian Mysteries of Mithras, the candidate ascended a ladder of seven rounds, and also passed through seven caverns, symbolized by seven metals, and by the sun, moon and five planets. The early religion of Brahma had also a seven stepped ladder. In the Scandinavian Mysteries the initiate climbed a tree; the Cabalists made progress upward by ten steps. In the Scottish Rite the initiate encounters the Ladder of Kadosh, also of seven steps, and most of the early tracing boards of the Craft Degrees show a ladder of seven rounds, representing the four cardinal and three theological virtues. At one time, apparently, the Masonic ladder had but three steps. The Prestonian lecture, which Mackey thought was an elaboration of Dunkerly’s system, rests the end of the ladder on the Holy Bible; it reads:
“By the doctrines contained in the Holy Bible, we are taught to believe in the Divine dispensation of Providence, which belief strengthens our “Faith,” and enables us to ascend the first step. That Faith naturally creates in a “Hope” of becoming partakers of some of the blessed promises therein recorded, which “Hope” enables us to ascend the second step. But the third and last being “Charity” comprehends the whole, and he who is possessed of this virtue in its ample sense, is said to have arrived at the summit of his profession, or more metaphorically, into an etherial mansion veiled from mortal eye by the starry firmament.”
The theological ladder is not very old in Masonic symbolism, as far as evidence shows. Some historians have credited it to Matin Clare, in 1732, but on very slender evidence. It seems to appear first is a tracing board approximately dated 1776, and has there but three rounds. As the tracing board is small, the contraction from seven to three may have been a matter of convenience. If it is true that Dunkerly introduced Jacob’s ladder into the degrees, he my have reduced the steps from seven to three merely to emphasize the number three, so important Masonically; possibly it was to achieve a certain measure of simplicity. Preston, however, restored the idea of seven steps, emphasizing the theological virtues by denominating them “principal rounds.
The similarity of Jacob’s Ladder of seven steps to the Winding Stairs, with three, five and seven steps has caused many to believe each but a different form of the same symbol; Haywood says (“The Builder, Vol.5, No.11):
“Other scholars have opined that the steps were originally the same as the Theological Ladder, and had the same historical origin. Inasmuch as this Theo-logical Ladder symbolized progress, just as does the Winding Stair, some argue that the latter symbol must have come from the same sources as the former. This interpretation of the matter my be plausible enough, and it may help towards an interpretation of both symbols, but it suffers from an almost utter lack of tangible evidence.”
Three steps or seven, symbol similar to the Winding Stairs or different in meaning and implications, the theological virtues are intimately interwoven in the Masonic system. Our many rituals alter the phraseology here and there, but the sense is the same and the concepts identical.
According to the dictionary (Standard) Faith is “a firm conviction of the truth of what is declared by another . . .without other evidence: The assent of the mind or understanding to the truth of what God has revealed.”
The whole concept of civilization rests upon that form of faith covered in the first definition. Without faith in promises, credit and the written word society as we know it could not exist. Nor could Freemasonry have been born, much less lived through many centuries without secular, as distinguished from religious, faith; faith in the integrity of those who declared that Freemasonry had value to give to those who sought; faith in its genuineness and reality; faith in its principles and practices.
Yet our ritual declares that the third, not the first, round of the ladder is “the greatest of these” because “faith may be lost in sight.” Faith is not needed where evidence is presented, and in the far day when the human soul may see for itself the truths we now except without demonstrations, faith may disappear without any con- sciousness of loss. But on earth faith in the divine revelation is of the utmost importance to all, especially from the Masonic standpoint. No atheist can be made a Mason. Any man who misstates his belief in Deity in order to become a Mason will have a very unhappy experience in taking the degrees. Young wrote:
“Faith builds a bridge across the gulf of death To break the shock blind nature cannot shun And lands though smoothly on the further shore.”
The candidate that has no “bridge across the gulf” will find in the degrees only words which mean nothing. To the soul on its journey after death, the third round may indeed be of more import than the first; to Masons in their doctrine and their Lodges, the first round is a foundation; lacking it no brother may climb the heights. Hope is intimately tied to faith: “Faith is the substance of things hoped for, the evidence of things not seen.”
The dictionary declares hope to be “desire with expectations of obtaining: to trust confidently that good will come.” But the dictionary definition fails to express the mental and spiritual importance of hope. Philosophers and poets have done much better. “Where there is no hope, there can be no endeavor,” says Samuel Johnson, phrasing a truism everyone feels though few express. All ambitions, all human actions, all labors are founded on hope. It may be crystallized into a firm faith, but in a world in which nothing is certain, the future inevitably is hidden. We live, love, labor, pray, marry and become Masons. bury our dead with hope in breasts of something beyond. Pope wrote:
“Hope spring eternal in the human breast; Many never is, but always to be, blest,” blending a cynicism with the truth.
Shakespeare came closer to everyday humanity when he said: “True hope is swift, and flies with swallow’s wings; Kings it makes gods, and meaner creatures, kings.”
Dante could find no more cruel words to write above the entrance to hell than:
“Abandon all hope, all ye who enter here.”
Nor can we be argued out of hope; doctors say of a loved one, “she must die,” but we hope; atheists attempt to prove there is no God - we hope. Facts demonstrate that our dearest ambition can never be realized - yet we hope. To quote Young again, we are all:
“Confiding, though confounded; hope coming on, Untaught by trial, unconvinced by proof, And ever looking for the never seen.” And yet, vital though hope is to man, to Masons, and thrice vital to faith. our ritual says that charity is greater than either faith or hope.
To those whom charity means only handing a quarter to a beggar, paying a subscription to the community chest, or sending old clothes to the Salvation army, the declaration that charity is greater than faith or hope is difficult to accept. Only when the word “charity” is read to mean “love,” as many scholars say it should be translated in Paul’s magnificent passage in Corinthians, does our ritual become logically intelligible. Charity of alms can hardly “extend through the boundless realms of eternity.” To give money to the poor is a beautiful act, but hardly as important, either to the giver or the recipient, as faith or hope. But to give love, unstinted, without hope of or faith in reward - that, indeed, may well extend to the very foot of the Great White Throne.
It is worth while to read St. Paul with this meaning of the word in mind; here is the quotation from the King James version, but with the word “love” substituted for the word “charity:”
“Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing. Love suffereth long, and is kind; Love enveith not; love vaunteth not itself, is not puffed up. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth.”
Beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.”
“When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, love; these three; but the greatest of these is love.”
It is of such charity that a Mason’s faith is made. He is, indeed, taught the beauty of giving that which is material; the Rite of Destitution shows forth the tender lesson in the first degree; Masonic Homes, Schools, Foundation, Orphanages and Hospitals are the living exponents of the charity which means to give from a plenty to those who have but a paucity.
The first of the principal tenets of our profession and the third round of Jacob’s Ladder are really one; brotherly love is “the greatest of these” and only when a Mason takes to his heart the reading of charity to be more than alms, does he see the glory of that moral structure the door to which Freemasonry so gently, but so widely, opens.
Charity of thought for an erring brother; charity which lays a brotherly hand on a troubled shoulder in comfort; charity which exults with the happy and finds joy in his success; charity which sorrows with the grieving and drops a tear in sympathy; charity which opens the heart as well as the pocket book; charity which stretches forth a hand of hope to the hopeless, which aids the helpless, which brings new faith to the crushed . . .aye, these, indeed, may “extend through the boundless realms of eternity.”
Man is never so close to the divine as when he loves; it is because of that fact that charity, (meaning love,) rather than faith or hope, is truly, “the greatest of these.”
Source: Short Talk Bulletin - Apr. 1935
Masonic Service Association of North America
Jacob’s Ladder:
Jacob’s Ladder is the only reference from the volume of the Sacred Law which is mentioned twice in the Craft Ritual; it must therefore, be considered to be of great importance. In our Masonic ritual, the first mention of Jacob’s ladder describes how Masons are enabled to ascend to the summit of masonry, i.e. Charity. This ascent is made possible from it’s beginning in the doctrines of the Holy Book followed by ascending the steps of Faith and Hope which in turn lead to the summit - CHARITY.
The second mention of Jacob’s Ladder in the ritual is in the explanation of the first Tracing Board which refers to the Volume of the Sacred Law supporting Jacob’s Ladder, but this time it brings us directly to God in Heaven, provided that we are conversant with the Holy Book and are adherent to it’s doctrines.
The Introduction of Jacob’s Ladder into speculative Masonry is to be traced to the vision of Jacob, which is recorded in the book of Genesis. “When Jacob, while sleeping one night , with the bare earth for his couch and a stone for his pillow, beheld the vision of a ladder, whose foot rested on the earth and whose top reached to heaven. Angels were continually ascending and descending upon it, and promised him the blessing of a numerous and happy prosperity. When Jacob awoke, he was filled with pious gratitude, and consecrated the spot as the house of God.”
This ladder, so remarkable in the history of the Jewish people, is to be found in all the ancient initiations. Whether by coincidence, or that they were all derived from a common fountain of symbolism is unknown. However, it is certain that the ladder as a symbol of moral and intellectual progress existed almost universally in antiquity, as a succession of steps, of gates, of degrees or in some other modified form. The number of steps varied; but most commonly was seven in allusion to the mystical importance given to that number. Thus in the Persian mysteries of Mithras, there was a ladder of seven rounds, the passage through them being symbolical of the soul’s approach to perfection. These rounds were called Gates, and, in allusion to them, the candidate was made to pass through seven dark and winding caverns, which process was called the ‘Ascent of the Ladder of Perfection’.
Each round of the ladder was said to be of metal and of increasing purity, and was dignified also with the name of it’s protecting planet. The highest being Gold . &. . . The Sun, next Silver and the Moon . . . through to Lead and Saturn. In the mysteries of Brahma we find the same reference to a ladder of seven steps, with similar names. In Scandinavian mysteries the tree Yggrasil was the representative of the mystical ladder. The ascent of the tree, like the ascent of the ladder, was a change from a lower to a higher sphere - from time to eternity, and from death to life.
In Masonry we find the ladder of Kadosh, which consists of seven steps, commencing from the bottom : Justice - Equity - Kindness - Good Faith - Labour - Patience and Intelligence. The idea of Intellectual progress to perfection is carried out by making the top round represent Wisdom or Understanding.
The ladder in Craft Masonry ought also to consist of seven steps, ascending as follows : Temperance - Fortitude - Prudence - Justice - Faith - Hope - and Charity. But the earliest examples of the ladder present it only with three, referring to the three theological virtues, whence it is sometimes called the Theological Ladder. It seems, therefore, to have been determined by general usage to have only three steps. In the 16th. century it was stated that Jacob’s ladder was a symbol of the progressive scale of intellectual communication between earth and heaven; and upon this ladder, as it were, step by step, man is permitted - with the angels - to ascend and to descend until the mind finds blissful and complete repose in the bosom of divinity.
Jewish writers differ very much in their exposition of the ladder. Abben Ezra thought that it was a symbol of the human mind, and that the Angels represented the sublime meditations of man. Maimonides supposed the ladder to symbolise Nature in it’s operations, giving it four steps, to represent the four elements - the two heavier earth and water - and the two lighter - fire and air. And Raphael interprets the ladder, and the ascent and descent of the Angels, as the prayers of man and the answering inspiration of God. Nicolai says that the ladder with three steps was, among the Rosicrucian Freemasons in the seventeenth century, a symbol of the knowledge of nature. Finally Krause says that Brother Keher of Edinburgh, whom he described as a truthful Mason, had in 1802 assured the members of a Lodge in Altenberg that originally only one Scottish degree existed, whose object was the restoration of James III (1460 ) to the throne of England and that Jacob’s ladder had been adopted by them as a symbol. An authentic narrative is purported to be contained in the archives of the Grand Lodge of Scotland.
In the Ancient Craft degrees Jacob’s ladder was not an original symbol. The first appearance of a ladder is in a Tracing Board, on which is inscribed the date 1776, which agrees with the date of Dunkerley’s revised lectures. In this Tracing Board the ladder has only three rounds, a change from the seven-stepped ladder of the old mysteries, and was later described as having many rounds, but three principal ones.
The modern Masonic ladder, is, as I have already said, a symbol of progress, as it was in the ancient initiations. It’s three principal rounds, representing Faith, Hope and Charity, present us with the means of advancing from earth to heaven, from death to life, from the mortal to immortality. Hence it’s foot is placed on the floor of the Lodge, which is typical of the world, and it’s top rests on the covering of the Lodge, which is symbolic of heaven. Which explains the statement given in the lecture on the Tracing Board of the First Degree in Craft Masonry, that the ladder rests on the Holy Bible and reaches to the heavens.
The Stone:
Before I close I would like to take you back to those words from the Book of Genesis, namely, “. . . . with the bare earth for his couch and a stone for a pillow. . . . “
Almost 4,000 years ago fate brought Jacob’s caravan to a place called Bethel near Jerusalem, then as even now it was the custom for a traveller to bolster his pillow and bedding with stones for a more comfortable position.
With his head resting on a particular stone, Jacob is said to have had his famous dream, which we have heard earlier.
Jacob prospered in wealth and knowledge and was directed by God to return to Bethel. On his return, the Lord again appeared to him saying “I am the God of Bethel”, thus the Lord associated himself not only with the place of the vision but with the Bethel Stone. Jacob took the Stone with him and, from that time on it was always set up as a pillar marking the altar to the God of Israel.
The Bethel Stone, finally, was returned to Jerusalem where it served as the Coronation Stone for the Jewish Kings, ending with the infamous Zedekiah in 581 B.C. According to Irish historians, a few years later (578 B.C. ) a small but distinguished group of strangers, who had fled from Palestine, arrived in Ulster. They had brought with them the Bethel Stone, or Stone of Destiny, together with a Royal harp and an Ark. It is significant to note that a Harp has been the royal arms of Ireland for the last 2,500 years.
The Stone remained in Ireland for over 1,000 years where every king of Ireland was crowned upon it. Till Fearghus Mor ( The Great )took it to the Scottish island of Iona. Here 48 kings of Scotland were crowned upon it until the ninth century, when it was transferred to the town of Scone near Perth for safe keeping by Coinneach Cruadalach (the Hardy) who became King of Scotland. There it remained for 400 years as that nations coronation stone.
In the reign of England’s Edward I it was removed from Scotland (1292 ), either by force or by mutual agreement (the Authorities disagree), and there it remained located under the Coronation Chair in the Westminster Abbey until 1996, when it was returned to Scotland by a special Act of Parliament.
Early Rose Croix:
It would appear from reliable documentation that was still in existence, in Austria, prior to the Second World War, that a form of Rose Croix Masonry was first known in 1747, which had formerly been known as “Knights of the Pelican”. There are a number of references, under a variety of different titles, which all purport to relate to Rose Croix Masonry. These variously date back as far as the Knights Templars of Palestine in 1188 A.D. However, the earliest reference to Rose Croix without any additional appendage, and which seems most likely to be to be in accord with the Order as we know it today, first appeared in 1747.
In the Ancient and Accepted Scottish Rite, from which the Rose Croix Masons of America first received the degree, it was placed 18th. on the list - thus the degree became known ( by common usage ) as the Eighteenth Degree. The degree was conferred in a body known as a chapter, which derived it’s authority directly from a Supreme Council of the Thirty Third degree, and which conferred with it only one other and inferior degree, that of “Knight of the East and West”. A chapters principal officers being a Most Wise Sovereign and two Wardens. Interestingly, the order had two ‘Obligatory’ days of meeting, Maundy Thursday and Easter Sunday. Maundy Thursday or Holy Thursday is the Thursday before Easter, observed by Christians in commemoration of Christ’s Last Supper. The name ‘Maundy is derived from MANDATUM ( Latin: “commandment” ).
The Jewel of the Rose Croix is a Golden Compasses, extended on an arc to the sixteenth part of a circle - or twenty two and a half degrees. The head of the compasses is surmounted by a triple crown, consisting of three series of points arranged by three, five and seven. Between the legs of the compasses is a cross resting on the arc; it’s centre is occupied by a full blown rose, whose stem entwines around the lower limb of the cross; at the foot of the cross, on the same side, on which the rose is exhibited, is the figure of a Pelican wounding it’s breast to feed it’s young, which are in the nest surrounding it.
An interesting article:
New-York tribune. (New York [N.Y.]) 1866-1924
December 5, 1909, Image 17
Notes: Cover, illustrated supplement.
Format: Newspaper page, from microfilm
Rights Info: No known restrictions on reproduction.
Repository: Library of Congress, Serial and Government Publications Division, Washington, D.C. 20540 USA.
Part Of: Chronicling America (Library of Congress) (DLC) - lccn.loc.gov/2007618519
Persistent URL: chroniclingamerica.loc.gov/lccn/sn83030214/1909-12-05/ed-...
More information about the Chronicling America Web site is available at chroniclingamerica.loc.gov
There was never any doubt I would go to Rob's funeral. Rob was born just two weeks before me, and in our many meetings, we found we had so much in common.
A drive to Ipswich should be something like only two and a half hours, but with the Dartford Crossing that could balloon to four or more.
My choice was to leave early, soon after Jools left for work, or wait to near nine once rush hour was over. If I was up early, I'd leave early, I said.
Which is what happened.
So, after coffee and Jools leaving, I loaded my camera stuff in the car, not bothering to program in a destination, as I knew the route to Suffolk so well.
Checking the internet I found the M2 was closed, so that meant taking the M20, which I like as it runs beside HS2, although over the years, vegetation growth now hides most of it, and with Eurostar cutting services due to Brexit, you're lucky to see a train on the line now.
I had a phone loaded with podcasts, so time flew by, even if travelling through the endless roadworks at 50mph seemed to take forever.
Dartford was jammed. But we inched forward, until as the bridge came in sight, traffic moved smoothly, and I followed the traffic down into the east bore of the tunnel.
Another glorious morning for travel, the sun shone from a clear blue sky, even if traffic was heavy, but I had time, so not pressing on like I usually do, making the drive a pleasant one.
Up through Essex, where most other traffic turned off at Stanstead, then up to the A11 junction, with it being not yet nine, I had several hours to fill before the ceremony.
I stopped at Cambridge services for breakfast, then programmed the first church in: Gazeley, which is just in Suffolk on the border with Cambridgeshire.
I took the next junction off, took two further turnings brought be to the village, which is divided by one of the widest village streets I have ever seen.
It was five past nine: would the church be open?
I parked on the opposite side of the road, grabbed my bag and camera, limped over, passing a warden putting new notices in the parish notice board. We exchange good mornings, and I walk to the porch.
The inner door was unlocked, and the heavy door swung after turning the metal ring handle.
I had made a list of four churches from Simon's list of the top 60 Suffolk churches, picking those on or near my route to Ipswich and which piqued my interest.
Here, it was the reset mediaeval glass.
Needless to say, I had the church to myself, the centuries hanging heavy inside as sunlight flooded in filling the Chancel with warm golden light.
Windows had several devotional dials carved in the surrounding stone, and a huge and "stunningly beautiful piscina, and beside it are sedilia that end in an arm rest carved in the shape of a beast" which caught my eye.
A display in the Chancel was of the decoration of the wooden roof above where panels contained carved beats, some actual and some mythical.
I photographed them all.
I programmed in the next church, a 45 minute drive away just on the outskirts of Ipswich, or so I thought.
The A14 was plagued by roadworks, then most trunk roads and motorways are this time of year, but it was a fine summer morning, I was eating a chocolate bar as I drove, and I wasn't in a hurry.
I turned off at Claydon, and soon lost in a maze of narrow lanes, which brought be to a dog leg in the road, with St Mary nestling in a clearing.
I pulled up, got out and found the air full of birdsong, and was greeted by a friendly spaniel being taken for a walk from the hamlet which the church serves.
There was never any doubt that this would be open, so I went through the fine brick porch, pushed another heavy wooden door and entered the coolness of the church.
I decided to come here for the font, which as you can read below has quite the story: wounded by enemy action no less!
There seems to be a hagioscope (squint) in a window of the south wall, makes one think or an anchorite, but of this there is little evidence.
Samuel and Thomasina Sayer now reside high on the north wall of the Chancel, a stone skull between them, moved here too because of bomb damage in the last war.
I drove a few miles to the next church: Flowton.
Not so much a village as a house on a crossroads. And the church.
Nothing so grand as a formal board outside, just a handwritten sign say "welcome to Flowton church". Again, I had little doubt it would be open.
And it was.
The lychgate still stands, but a fence around the churchyard is good, so serves little practical purpose, other than to be there and hold the signs for the church and forthcoming services.
Inside it is simple: octagonal font with the floor being of brick, so as rustic as can be.
I did read Simon's account (below) when back outside, so went back in to record the tomb of Captain William Boggas and his family, even if part of the stone is hidden by pews now.
-------------------------------------------------
The landscape to the west of Ipswich rises to hills above the gentle valley of what will become the Belstead Brook before it empties itself into the River Orwell. The large villages of Somersham and Offton nestle below, but in the lonely lanes above are small, isolated settlements, and Flowton is one of them. I often cycle out this way from Ipswich through busy Bramford and then leave the modern world behind at Little Blakenham, up towards Nettlestead on a narrow and steep lane, down into Somersham and back up the other side to Flowton. It is unusual to pass a vehicle, or even see another human being, except in the valley bottom. In summer the only sound is of birdsong, the hedgerows alive in the deep heat. In winter the fields are dead, the crows in possession.
A hundred years ago these lanes were full of people, for in those days the villagers were enslaved to the land. But a farm that might support fifty workers then needs barely two now, and the countryside has emptied, villages reduced to half their size. Most of rural Suffolk is quieter now than at any time since before the Saxons arrived, and nature is returning to it.
In the early spring of 1644, a solemn procession came this way. The body of Captain William Boggas was brought back from the Midlands, where he had been killed in some skirmish or other, possibly in connection with the siege of Newark. The cart stumbled over the ruts and mud hollows, and it is easy to imagine the watching farmworkers pausing in a solemn gesture, standing upright for a brief moment, perhaps removing a hat, as it passed them by. But no sign of the cross, for this was Puritan Suffolk. Even the Church of England had been suppressed, and the local Priest replaced by a Minister chosen by, and possibly from within, the congregation.
William Boggas was laid to rest in the nave of the church, beside the body of his infant daughter who had died a year earlier. His heavily pregnant widow would have stood by on the cold brick floor, and the little church would have been full, for he was a landowner, and a Captain too.
The antiquarian David Davy came this way in a bad mood in May 1829, with his friend John Darby on their way to record the memorials and inscriptions of the church: ...we ascended a rather steep hill, on which we travelled thro' very indifferent roads to Flowton; here the kind of country I had anticipated for the whole of the present day's excursion was completely realised. A more flat, wet, unpleasant soil and country I have not often passed over, & we found some difficulty in getting along with safety & comfort.
But today it would be hard to arrive in Flowton in spring today and not be pleased to be there. By May, the trees in the hedgerows gather, and the early leaves send shadows dappling across the lane, for of course the roads have changed here since Darby and Davy came this way, but perhaps Flowton church hasn't much. James Bettley, revising the Buildings of England volumes for Suffolk, observed that it is a church with individuality in various details, which is about right. Much of what we see is of the early 14th Century, but there was money being spent here right on the eve of the Reformation. Peter Northeast and Simon Cotton transcribed a bequest of 1510 which pleasingly tells us the medieval dedication of the church, for Alice Plome asked that my body to be buried in the churchyard of the nativitie of our lady in fflowton. The same year, John Rever left a noble to painting the candlebeam, which is to say the beam which ran across the top of the rood loft and screen on which candles were placed. This is interesting because, as James Bettley points out, the large early 16th Century window on the south side of the nave was clearly intended to light the rood, and so was probably part of the same campaign. The candlebeam has not survived, and nor has any part of the rood screen. In 1526 John Rever (perhaps the son of the earlier man of the same name) left two nobles toward the making of a new rouff in the said church of ffloweton. The idiosyncratic tower top came in the 18th Century, and the weather vane with its elephants is of the early 21st Century, remembering a travelling circus that used to overwinter in the fields nearby.
The west face of the tower still has its niches, which once contained the images of the saints who watched over the travellers passing by. Another thing curious about the tower is that it has no west doorway. Instead, the doorway is set into the south side of the tower. There must be a reason for this, for it exists nowhere else in Suffolk. Perhaps there was once another building to the west of the tower. Several churches in this area have towers to the south of their naves, and the entrance through a south doorway into a porch formed beneath the tower, but it is hard to see how that could have been the intention here.
The Victorians were kind to Flowton church. It has a delicious atmosphere, that of an archetypal English country church. The narrow green sleeve of the graveyard enfolds it, leading eastwards to a moat-like ditch. The south porch is simple, and you step through it into a sweetly ancient space. The brick floor is uneven but lovely, lending an organic quality to the font, a Purbeck marble survival of the late 13th Century which seems to grow out of it. The bricks spread eastwards, past Munro Cautley's pulpit of the 1920s, and up beyond the chancel arch into the chancel itself. On the south side of the sanctuary the piscina that formerly served the altar here still retains its original wooden credence shelf. On the opposite wall is a corbel of what is perhaps a green man, or merely a madly grinning devil.
But to reach all these you must step across the ledger stone of Captain William Boggas, a pool of dark slate in the soft sea of bricks. It reads Here lyes waiting for the second coming of Jesus Christ the body of William Boggas gent, deere to his Countrey, by whoes free choyce he was called to be Captayne of their vountaries raysed for their defence: pious towards God, meeke & juste towards men & being about 40 yeeres of age departed this life March 18: 1643. To the north of it lie two smaller ledgers, the easterly one to his young daughter, which records the date of her birth and her death in the next ensuing month. To the west of that is one to William, his son, who was born on April 11th 1644.
At first sight it might seem odd that his son could have been born in April 1644 if William senior had died in March 1643, but in those days of course the New Year was counted not from January 1st, but from March 25th, a quarter day usually referred to as Lady Day, in an echoing memory of the pre-Reformation Feast of the Annunciation. So William Boggas died one month before his son was born, not thirteen. It would be nice to think that William Junior would have led a similarly exciting and possibly even longer life than his father. But this was not to be, for he died at the age of just two years old in 1645. As he was given his father's name, we may assume that he was his father's first and only son.
A further point of interest is that both Williams' stones have space ready for further names. But there are none. There would be no more children for him, for how could there be? But William's wife does not appear to be buried or even remembered here. Did she move away? Did she marry again, and does she lie in some other similarly remote English graveyard? Actually, it is possible that she doesn't. Boggas's wife was probably Flowton girl Mary Branston, and she had been married before, to Robert Woodward of Dedham in Essex. Between the time of William Boggas's death in 1644 and the 1647 accounting of the Colony, Mary's daughter and nephews by her first marriage had been transported to the Virginia Colony in the modern United States. Is it possible that Mary went to join them?
And finally, one last visitor. Four months after the birth of the younger William, when the cement on his father's ledger stone was barely dry, the Puritan iconoclast William Dowsing visited this remote place. It was 22 August 1644. The day had been a busy one for Dowsing, for Flowton was one of seven churches he visited that day, and he would likely have already known them well, because he had a house at nearby Baylham. There was little for him to take issue with apart from the piscina in the chancel which was probably filled in and then restored by the Victorians two hundred years later.
Dowsing had arrived here in the late afternoon on what was probably a fine summer's day, since the travelling was so easy. I imagined the graveyard that day, full of dense greenery. He came on horseback, and he was not alone.With him came, as an assistant, a man called Jacob Caley. Caley, a Portman of Ipswich, was well-known to the people of Flowton. He was the government's official collector of taxes for this part of Suffolk. Probably, he was not a popular man. What the villagers couldn't know was that Caley was actually hiding away a goodly proportion of the money he collected. In 1662, two years after the Commonwealth ended, he was found guilty of the theft of three thousand pounds, about a million pounds in today's money. He had collected one hundred and eighteen pounds of this from the people of Flowton alone, and the late John Blatchly writing in Trevor Cooper's edition of the Dowsing Journals thought that the amount he was found guilty of stealing was probably understated, although of course we will never know.
I revisit this church every few months, and it always feels welcoming and well cared for, with fresh flowers on display, tidy ranks of books for sale, and a feeling that there is always someone popping in, every day. The signs by the lychgate say Welcome to Flowton Church, and on my most recent visit in November 2021 a car stopped behind me while I was taking a photograph of the elephants at the top of the tower. "Do go inside, the church is open", the driver urged cheerily, "we've even got a toilet!" As with Nettlestead across the valley, the church tried to stay open throughout the Church of England's Covid panic of 2020 and 2021, whatever much of the rest of the Church might have been doing. And there was no absurd cordoning off of areas or imposition of the one-way systems beloved by busybodies in many other English churches. Instead, a simple reminder to ask you to be careful, and when I came this way in the late summer of 2020 there were, at the back of the church, tall vases of rosemary, myrtle, thyme and other fragrant herbs. Beside them was a notice, which read Covid-19 causes anosmia (losing sense of smell). Here are some herbs to smell! which I thought was not only useful and instructive, but rather lovely.
Simon Knott, November 2021
The Bourbon king of Spain at once undertook to retake the place, and called upon the French fleet in Toulon to support his attack. Tourville had died in 1701, and the fleet was commanded by the Count of Toulouse,—a natural son of Louis XIV., only twenty-six years old. Rooke also sailed [211]eastward, and the two fleets met on the 24th of August off Velez Malaga. The allies were to windward with a northeast wind, both fleets on the port tack heading to the southward and eastward. There is some uncertainty as to the numbers; the French had fifty-two ships-of-the-line, their enemy probably half a dozen more. The allies kept away together, each ship for its opposite; there was apparently no attempt on Rooke's part at any tactical combination. The battle of Malaga possesses indeed no military interest, except that it is the first in which we find fully developed that wholly unscientific method of attack by the English which Clerk criticised, and which prevailed throughout the century. It is instructive to notice that the result in it was the same as in all others fought on the same principle. The van opened out from the centre, leaving quite an interval; and the attempt made to penetrate this gap and isolate the van was the only tactical move of the French. We find in them at Malaga no trace of the cautious, skilful tactics which Clerk rightly thought to recognize at a later day. The degeneracy from the able combinations of Monk, Ruyter, and Tourville to the epoch of mere seamanship is clearly marked by the battle of Malaga, and gives it its only historical importance. - A. T. Mahan
The Museum of Economic Botany is on the Register of the National Estate, Register of State Heritage Items, Register of the City of Adelaide Heritage Items and classified by the National Trust.
A sponsorship which sees Santos supporting the Museum and its exhibition program. The Santos Museum of Economic Botany is one of Adelaide’s treasures sitting in the Adelaide Botanic Garden.
Notes from the Adelaide Botanic Garden
The terraces about the new Museum of Economic Botany are now made and clothed with turf, and a number of beautiful specimens of the Palms and Conifers have been planted on the grass lawns in front. The steps are ready, and when the statues are in place the outside will be completed. Inside the building the carpenters are getting on rapidly with the tables and exhibition cases, and the place begins to look as though it were furnished. It will take some time probably to put up the exhibits but when this is done it is probable that no part of the Garden will be more attractive. [Ref: Evening Journal (Adelaide)13 November 1880]
MUSEUM OF ECONOMIC BOTANY
Through the courtesy of Dr. R. Schomburgk we have had an opportunity of inspecting this addition to the Botanical Gardens, and of examining the many objects of interest contained in it. As the museum is certain to be largely visited the following particulars will doubtless be read with interest:—
The building is 104 feet long by 40 feet wide, and the room is 30 feet high, The entrance is by a portico and a flight of six steps. There are sixteen windows, 8 feet high six on each side, three on the western end one on the eastern end, so that ample provision is made for lighting the room. Between the windows, and at right angles with them the show cases (twelve in number) are fixed, which are 8 feet high. These afford increased accommodation, as both sides of the cases are made use of: this plan is adopted in the Kew and Kensington museums, London, and is an admirable one, as it provides both effective light and room for twice as many objects as if the cases were placed in one continuous line alongside the walls. Under the windows and recesses other glass cases (fourteen in number), in the form of tables, have been placed, whilst in the middle of the room two rows of show cases on tables occupy the whole length of the room. At the east end of the building, a separate room is entirely devoted to the Herbarium. The plants are contained in portfolios, the orders arranged on shelves according to Hooker's and Bentham's Genera Plantarum. The genera each portfolio contains are marked on the front, so that any particular genus wanted can be found without much searching. The artistical decorations of the interior, viz, painting the ceiling, walls, showcases &c, have been carried out by Mr W J Williams, decorative artist, who has shown the most refined taste in his work — especially in the Greek design of the ceiling, which is admirably executed. The whole of the decoration is stencil work, and done in a manner that reflects the greatest credit on the artist.
The upright show cases that surround the room are filled with most interesting specimens. They contain samples of corn, grasses, seed, palms, spices, flowers, pods, and other products from every quarter of the globe, each case in itself being an interesting study. In one we noticed some Tapa cloth, manufactured into robes and dresses by the Polynesian Islanders from the fibrous bark of the paper mulberry. One of these garments possesses a most singular pattern. The manufacturer, wishing to impress a pattern on his robe, and having no better means of doing so, has accomplished this object by dipping his hands in red paint and then daubing them over the cloth, leaving unmistakable imprints of the five fingers in many places the effect being more striking than elegant. Another case contains a natural sack extracted from the inner bark of the Antiaris saccidea.
In another we find specimens of the different grasses, corn, &c, growing in all parts of the world. The large round cone in which the 21 Brazil nuts germinate is also shown. The different kinds of tea, tobacco, silks, paper, acids, gums, and every other kind of natural product grown in this and other countries may here be seen. There is also a large and interesting collection of artificial fungi: the names of the eatable ones the names are printed on blue, the poisonous on red, and the harmless on white labels.
The Commissioner of the Japanese Court at the Sydney Exhibition, Mr. Harns Sakato, forwarded, at the close of the Exhibition, three large cases containing about 200 of the most interesting objects of Japan, of their commercial, food-providing, and other agricultural products, contained in glass jars. But the most important and instructive point is that the analysis of the object contained in the jar is written on the label, which has been made in the Imperial chemical laboratories of the College of Agriculture, Komaba-Tokis, Japan. This instructive collection is shown in a separate glass case by itself, and will doubtless prove an object of considerable attraction to visitors.
The thousand and one objects of interest contained in the various cases will well repay many a visit, and as every specimen is clearly labelled no difficulty will be experienced in finding out what each one is. The cases under the windows are mostly filled with the economical and commercial plants in their raw state, side by side with the different stages of manufacture by which they have been converted by the skill of man, so that the museum ought to be both instructive to and popular with all classes.
Printed labels are invariably used in place of written ones— an improved though expensive method — which renders them more legible, and at the same time materially adds to the appearance of the collection. The labels so far as possible. give not alone the popular and botanical name, but also a condensed description of the properties and uses of each object. We consider this plan both important an[d] instructive.
The cost of the museum, viz, building, fixtures, glazing, and decorative painting, was £2,900: but it must be mentioned, the rough pointing, glazing, and most of the fixtures, were executed by the carpenters and painters employed in the garden.
Dr Schomburgk has spent a very large amount of time, and put himself to a deal of trouble to perfect the arrangements throughout, and the evident care that has been bestowed on them reflect the greatest credit on his work, and should gain for him the warmest thanks of the community. [Ref: South Australian Weekly Chronicle (Adelaide) Saturday 21 May 1881]
ADELAIDE, WEDNSDAY
The Governor attended at the Botanic gardens today, and in the Museum of Economic Botany, in the presence of the Chief Secretary and the Speaker of the Assembly, presented Dr Schomburgk with a portrait of himself, to be placed in the museum. The portrait has been subscribed for by the friends of the doctor, and was executed by Herr Tannert, master of the School of Design.
An album containing the autographs of the subscribers, and an address was also presented to Dr Schomburgk, who read in reply, in which, after thanking the donors, he credited Mr Geo Francis, the late curator, with having displayed much care and taste in laying out the grounds. [Ref: Argus (Melbourne) 31-1-1884]
Portrait workshop with Oliver Gietl and model Julia. This was really fun and instructive - a great recommendation! Cmp.:
www.model-kartei.de/sedcard/modell/19084/
We started out with only one light (a beauty dish) and one reflector and ended up with four lights and two reflectors.
biblehub.com/ephesians/5-11.htm: Have nothing to do with the fruitless deeds of darkness, but rather expose them.
en.wikipedia.org/wiki/Four_Times_of_the_Day#Night
upload.wikimedia.org/wikipedia/commons/e/eb/FourTimesNigh...
freemasonry.bcy.ca/biography/hogarth_w/night.html
www.masonicdictionary.com/hogarth.html
www.britannica.com/EBchecked/topic/268841/William-Hogarth
en.wikipedia.org/wiki/William_Hogarth
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en.wikipedia.org/wiki/The_road_to_hell_is_paved_with_good...
en.wiktionary.org/wiki/idle_hands_are_the_devil's_workshop
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biblehub.com/ephesians/5-12.htm: It is shameful even to mention what the disobedient do in secret.
en.wikipedia.org/wiki/Hellfire_Club_(disambiguation)
en.wikipedia.org/wiki/Hellfire_Club
en.wikipedia.org/wiki/Montpelier_Hill
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en.wikipedia.org/wiki/Obscurantism
www.researchgate.net/publication/232029566_Apostle_of_Obs...(17921838)
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en.wikipedia.org/wiki/Catholic_League
en.wikipedia.org/wiki/Montanism
en.wikipedia.org/wiki/Ultramontanism
en.wikipedia.org/wiki/Joseph_de_Maistre#Political_and_mor...
maistre.uni.cx:8000/st_petersburg.html
en.wikipedia.org/wiki/Holy_Alliance
en.wikipedia.org/wiki/Johann_Heinrich_Jung
en.wikipedia.org/wiki/Franz_Xaver_von_Baader
en.wikipedia.org/wiki/Barbara_von_Kr%C3%BCdener
en.wikipedia.org/wiki/August_Neander#Christian_feeling
de.wikipedia.org/wiki/Preu%C3%9Fisches_Ministerium_der_ge...
en.wikipedia.org/wiki/Prussian_Union_of_churches
en.wikipedia.org/wiki/Alexander_I_of_Russia#Alliances_wit...
en.wikipedia.org/wiki/House_of_Golitsyn#Other_notable_Gol...
orthodoxwiki.org/Alexander_Nikolaevich_Golitsyn
orthodoxwiki.org/Apostolic_Governing_Synod
www.encspb.ru/object/2804019597;jsessionid=8BE4DFFFAB6E2F...
en.wikipedia.org/wiki/Holy_Synod
en.wikipedia.org/wiki/Russian_Bible_Society
en.wikipedia.org/wiki/Philaret_Drozdov#Works
en.wikipedia.org/wiki/Bible_translations_into_Russian
en.wikipedia.org/wiki/Revivalist
en.wikipedia.org/wiki/Christian_revival
en.wikipedia.org/wiki/British_and_Foreign_Bible_Society
en.wikipedia.org/wiki/Mikhail_Miloradovich
en.wikipedia.org/wiki/Pyotr_Bagration
Mikhail Magnitsky: en.wikipedia.org/wiki/Mikhail_Miloradovich#Governor_of_Sa...
books.google.rs/books?id=H2ttBQAAQBAJ&pg=PT17&lpg... RUNICH&f=false
slovaria.ru/esbye/runich-dmitry-pavlovich
en.wikipedia.org/wiki/Nikolay_Gretsch
en.wikipedia.org/wiki/Alexander_Shishkov
en.wikipedia.org/wiki/Aleksey_Arakcheyev
en.wikipedia.org/wiki/Nikolay_Karamzin
books.google.rs/books?id=5sAeBAAAQBAJ&printsec=frontc...
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app.box.com/s/ffwg3xca9nuo2ffitywq
www.myriobiblos.gr/texts/english/florovsky_ways.html
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en.wikipedia.org/wiki/Johann_Adam_M%C3%B6hler
books.google.rs/books?id=KS7kAAAAMAAJ
en.wikipedia.org/wiki/Aleksey_Khomyakov
en.wikipedia.org/wiki/Lancelot_Andrewes
en.wikipedia.org/wiki/User:Terminus_Technicus
en.wikipedia.org/wiki/Tracts_for_the_Times
en.wikipedia.org/wiki/Branch_theory#Eastern_Orthodox
en.wikipedia.org/wiki/Oxford_Movement
en.wikipedia.org/wiki/William_Palmer_%28theologian%29
en.wikipedia.org/wiki/Prince_Philip,_Duke_of_Edinburgh
en.wikipedia.org/wiki/Charles,_Prince_of_Wales
en.wikipedia.org/wiki/Kallistos_Ware
orthodoxwiki.org/Friends_of_Mount_Athos
www.facebook.com/pages/The-Friends-of-Mount-Athos/1249806...
en.wikipedia.org/wiki/Dorothy_de_Rothschild
en.wikipedia.org/wiki/Monitorial_System
en.wikipedia.org/wiki/Waddesdon_Church_of_England_School
upload.wikimedia.org/wikipedia/en/7/7c/Waddesdon_cofe_log...
en.wikipedia.org/wiki/Jacob_Rothschild,_4th_Baron_Rothschild
en.wikipedia.org/wiki/Waddesdon_Manor
www.youtube.com/watch?v=b0su39y7QOM
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biblehub.com/titus/1-15.htm: To the pure, all things are pure, but to those who are corrupted and do not believe, nothing is pure. In fact, both their minds and consciences are corrupted.
pictoumasons.org/library/Wilmshurst,%20Walter%20Leslie%20...
' The religions of the world, though all aiming at teaching truth, express that truth in different ways, and we are more prone to emphasize the differences than to look for the correspondences in what they teach.
[...]
Thus, then, was the origin and birth of Religion. And Religion is a word implying a "binding back" (re-ligare). As with the setting and bandaging a broken limb, so the collective soul of humanity, fractured and comminuted by its fall into countless individuations and their subsequent respective progenies, each separately damaged and imperfect, needed to be restored to the condition from which it had become dislocated and once more built up into a perfect harmonious whole.
www.dailymail.co.uk/news/article-2778110/The-floating-mar...
To the spiritual guardians of primitive man, then, one must attribute the communication of that universal science of rebuilding the fallen temple of humanity, of which science we now surprisedly find traces in every race and religion of the world. To this source we must credit the distribution, in every land and among every people, of the same or equivalent symbols, practices and doctrines, modified only locally and in accordance with the intelligence of particular peoples, yet all manifesting a common root and purpose.
This was the one Holy Catholic (or universal) Religion "throughout all the world"; at once a theoretic doctrine and a practical science intended to reunite man to his Maker. That religion could only be one, as it could not be otherwise than catholic and for all men equally and alike; though, owing to the perverse distortive tendencies of humanity itself, it was susceptible of becoming (as has so happened) debased and sectarianized into as many forms as there are peoples. Moreover, its main principles could never be susceptible of alteration, though they might be (as they have been) exoterically understood by some and esoterically by others, and their full import would not all at once be apparent, but develop with increasing fidelity to and understanding of them. It provided the unalterable "landmarks" of knowledge concerning human nature, human potentialities and human destiny. It laid down the ancient and established "usages and customs" to be followed at all times by everyone content to accept its discipline and which none might deviate from or add innovations to, save at his own peril. It was the "Sacred Law" for the guidance of the fallen soul, a law valid from the dawn of time till its sunset, and of which it is written "As it was in the beginning, is now and ever shall be, world without end." It was the science of life – of temporal limited life lived with the intention of its conversion and sublimation into eternal universal life; and, therefore, it called for a scientific or philosophic method of living, every moment and action of which should be directed to that great goal; – a method very different from the modern method, which is entirely utilitarian in its outlook and totally unscientific in its conduct.
This Proto-Religion is related to have originated in the East, from which proverbially all light comes, and, as humanity itself became diffused and distributed over the globe, to have gradually spread towards the West, in a perpetual watchfulness of humanity's spiritual interests and an unfailing purpose to retrieve "that which was lost" – the fallen human soul.
We have already said that in early times the humanity then under its influence was far less materialized and far more spiritually sensitive and perceptive than it subsequently became or is now; and accordingly it follows that with the increasing age and density of the race the influence of the Proto-Religion itself became correspondingly diminished, though its principles remained as valid and effective as before; for the self-willed vagaries and speculative conceptions of man cannot alter the principles of static Truth and Wisdom.
[...]
The Mysteries came to an end as public institutions in the sixth century, when from political considerations they and the teaching of the secret doctrine and philosophy became prohibited by the Roman Government, under Justinian, who aimed at inaugurating an official uniform state-religion throughout its Empire. Subsequently, as the Roman Empire declined and broke up, the Roman Catholic Church emerged from it, which, as we know, has resolutely discountenanced any authority in religion and philosophy as a rival to her own and at the same time claimed supremacy and an over-riding jurisdiction in temporal matters also. For the Freemason the result of that Church's conduct is instructive. For when an authority upon matters wholly spiritual and belonging to a kingdom which is not of this world, lays claim to temporal power and secular possessions, as the Roman Church has done and still does, it at once vitiates and neutralizes its own spiritual qualifications. It becomes infected with the virus of "worldly possessions." It loads itself with the "money and metals" from which it is essential to keep divested. The result has been that what might have been, and was designed to be, the greatest spiritually educative force in the world's history, has become a materialized institution, exercising an intellectual tyranny which has estranged the minds of millions from religion altogether. As Lot's wife is metaphorically said to have crystallized into a pillar of salt through turning back in desire to what she ought to have renounced altogether, so in trying to serve Mammon and God at the same time the Roman Church has failed in both and, as the result of the false steps and abuses of centuries, the world is to-day a chaos of disunited sects and popular religious teaching is as materialistic as Masonry. It is a pity, for in its original design and practice Christianity was intended to serve as a system of initiation upon a catholic or universal scale, and to take over, supersede and amplify all that previously was taught, in a less efficacious way and to a more restricted public, in the Ancient Mysteries. It is not possible here to enter upon the extremely interesting questions involved in the transition from pre-Christian to Christian religion, or to explain why and how the Christian Mysteries are the efflorescence of the earlier ones and transcend them. In their central teachings, as in the philosophic method of life they demand, the two methods are identical. The differences between them are only such as are due to amplification and formal expression. Christianity came not to destroy, but to fulfil and expand. That fulfilment and expansion were consequent upon an event of cosmic importance which we speak of as The Incarnation. By that event something had happened affecting the very fabric of our planet and every item of the human family. What that something was and the nature of the change it wrought is too great and deep a theme to develop now, but, to illustrate it by Masonic symbolism, it was an event which is the equivalent of, and is represented by, the transference of the Sacred Symbol of the Grand Geometrician of the Universe from the ceiling of the Lodge, where it is located in the elementary grades of the Craft, to the floor, where it is found in the Royal Arch Degree surrounded with flaming lights and every circumstance of reverence and sanctity. How many Masons are there in the Order to-day who recognize that, in this piece of symbolism, Masonry is giving affirmation and ocular testimony to precisely the same fact as the churchman affirms when he recites in his Creed the words "He came down from heaven, and was incarnate and was made man?"
By a tacit and quite unwarranted convention the members of the Craft avoid mention in their Lodges of the Christian Master and confine their scriptural readings and references almost exclusively to the Old Testament, the motive being no doubt due to a desire to observe the injunction as to refraining from religious discussion and to prevent offence on the part of brethren who may not be of the Christian faith. The motive is an entirely misguided one and is negated by the fact that the "greater light" upon which every member is obligated, and to which his earnest attention is recommended from the moment of his admission to the Order, is not only the Old Testament, but the volume of the Sacred Law in its entirety. The New Testament is as essential to his instruction as the Old, not merely because of its moral teaching, but in virtue of its constituting the record of the Mysteries in their supreme form and historic culmination. The Gospels themselves, like the Masonic degrees, are a record of preparation and illumination, leading up to the ordeal of death, followed by a raising from the dead and the attainment of Mastership, and they exhibit the process of initiation carried to the highest conceivable degree of attainment. The New Testament is full of passages in Masonic terminology and there is not a little irony in the failure by modern Masons to recognize its supreme importance and relevancy to their Lodge proceedings and in the fact that in so doing they may be likening themselves to those builders of whom it is written that they rejected the chief Corner Stone. They would learn further that the Grand Master and Exemplar of Masonry, Hiram Abiff, is but a figure of the Great Master and Exemplar and Saviour of the world, the Divine Architect by whom all things were made, without whom is nothing that hath been made, and whose life is the light of men. If, in the words of the Masonic hymn:
"Hiram the architect
Did all the Craft direct
How they should build,"
it is equally true that the protagonist of the Christian Scriptures also taught universal humanity "how they should build" and reconstruct their own fallen nature, and that the method of such building is one which involves the cross as its working tool and one which culminates in a death and a raising from the dead. And, of those who attain their initiation and mastership by that method, is it not further written there that they become of the household of God and built into a spiritual temple not made with hands, but eternal and in the heavens and of which "Jesus Christ is the chief corner stone, in whom all the building, fitly framed together, groweth unto an holy temple builded for an habitation of God?"
Neither the Ancient Mysteries nor Modern Masonry, their descendant, therefore, can be rightly viewed without reference to their relation to the Christian evangel, into which the pre-Christian schools became assumed. The line of succession and evolution from the former to the latter is direct and organic. Allowing for differences of time, place and form of expression, both taught exactly the same truths and inculcated the necessity for regeneration. In such a matter there cannot be a diversity of doctrine. The truth concerning it must be static and uniform at all periods of the world's history.
en.wikipedia.org/wiki/Traditionalist_School#Criticism
en.wikipedia.org/wiki/The_Perennial_Philosophy
www.goodreads.com/work/quotes/889435-the-perennial-philos...
philosophyforlife.org/exploring-the-multiverse-of-spiritu...
archive.org/details/perennialphilosp035505mbp
en.wikipedia.org/wiki/Perennial_philosophy#New_Age
en.metapedia.org/wiki/Perennial_Traditionalism
rationalwiki.org/wiki/Perennial_Traditionalism
When Christianity became a state-religion and the Church a world-power, the materialization of its doctrine proceeded apace and has only increased with the centuries. Instead of becoming the unifying force its leaders meant it to be, its association with "worldly possessions" has resulted in making it a disintegrative one. Abuses led to schisms and sectarianism, and whilst the parent-body, in the form of the Greek and Roman Churches, still possesses and jealously conserves all the original credentials, traditions and symbols in their superb liturgies and rites, more importance is attached to the outer husk of its heritage than to its kernel and spirit, whilst the Protestant communities and so-called "free" churches have unhappily become self-severed altogether from the original tradition and their imagined liberty and independence are in fact but a captivity to ideas of their own, having no relation to the primitive gnosis and no understanding of those Mysteries which must always lie deeper than the exoteric popular religion of a given period. Regeneration as a science has long been, and still is, entirely outside the purview of orthodox religion. The Christian Master's affirmation "Ye must be born again" is regarded as but a pious counsel towards an indefinite improvement of conduct and character, not as a reference to a drastic scientific revolution and reformation of the individual in the way contemplated by the rites of initiation prescribed in the Mysteries. Popular religion may indeed produce "good" men, as the world's standard of goodness goes. It does not and cannot produce divinized men endued with the qualities of Mastership, for it is ignorant of the traditional wisdom and methods by which that end is to be attained. '
www.brad.ac.uk/webofhiram/?section=walter_leslie_wilmshurst
en.wikipedia.org/wiki/Walter_Leslie_Wilmshurst
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www.urbandictionary.com/define.php?term=relegere
en.wikipedia.org/wiki/Eternal_return_(disambiguation)
en.wikipedia.org/wiki/Eternal_return:
"The concept is found in Indian philosophy and in ancient Egypt and was subsequently taken up by the Pythagoreans and Stoics. With the decline of antiquity and the spread of Christianity, the concept fell into disuse in the Western world, with the exception of Friedrich Nietzsche, who connected the thought to many of his other concepts, including amor fati."
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en.wikipedia.org/wiki/Forces_occultes
www.youtube.com/watch?v=AiMR8LuWcLs
en.wikipedia.org/wiki/Jean_Mamy
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en.wikipedia.org/wiki/Religious_experience
en.wikipedia.org/wiki/The_Varieties_of_Religious_Experience
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www.goodreads.com/quotes/7090-the-intuitive-mind-is-a-sac...
Albert Einstein: " The intuitive mind is a sacred gift and the rational mind is a faithful servant. We have created a society that honors the servant and has forgotten the gift."
en.wikipedia.org/wiki/Cognitive_revolution
en.wikipedia.org/wiki/Flynn_effect
www.dailymotion.com/video/xb9i7a_race-and-intelligence-1-...
viooz.ac/movies/1896-precious-2009.html
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www.brown.edu/academics/contemplative-studies/sites/brown...
www.brown.edu/academics/contemplative-studies/sites/brown...
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en.wikipedia.org/wiki/Aquarius
en.wikipedia.org/wiki/Age_of_Aquarius
en.wikipedia.org/wiki/Hair_%28musical%29
en.wikipedia.org/wiki/Hair_(film)
viooz.ac/movies/8802-hair-1979.html
en.wikipedia.org/wiki/Wolf_Messing
www.youtube.com/watch?v=aivQ8-ZOMqM
www.youtube.com/user/MultiCinema3d/about
www.youtube.com/user/North7even/about
en.wikipedia.org/wiki/Camillo_Golgi
en.wikipedia.org/wiki/Santiago_Ram%C3%B3n_y_Cajal
en.wikipedia.org/wiki/Jos%C3%A9_Manuel_Rodriguez_Delgado
en.wikipedia.org/wiki/The_Kovak_Box
putlocker.is/watch-the-kovak-box-online-free-putlocker.html
en.wikipedia.org/wiki/Jan_Evangelista_Purkyn%C4%9B
en.wikipedia.org/wiki/Purkinje_cell
en.wikipedia.org/wiki/Purkinje_effect
en.wikipedia.org/wiki/Psychotronics
en.wikipedia.org/wiki/Stargate_Project
en.wikipedia.org/wiki/SRI_International
en.wikipedia.org/wiki/First_Earth_Battalion
en.wikipedia.org/wiki/Jim_Channon
www.linkedin.com/company/first-earth-battalion---project-...
en.wikipedia.org/wiki/Jedi_census_phenomenon
en.wikipedia.org/wiki/Zabriskie_Point_%28film%29
www.youtube.com/watch?v=VH_XOOfC6NQ
en.wikipedia.org/wiki/Esalen_Institute
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en.wikipedia.org/wiki/Jesus_Christ_Superstar_(disambiguation)
en.wikipedia.org/wiki/Personal_Jesus
en.wikipedia.org/wiki/Mercedes_Benz_%28song%29
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en.wikipedia.org/wiki/New_Age_(disambiguation)
www.britannica.com/EBchecked/topic/704347/New-Age-movement
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en.wikipedia.org/wiki/Theosophy
en.wikipedia.org/wiki/Theosophical_Society
en.wikipedia.org/wiki/New_religious_movement
en.wikipedia.org/wiki/Helena_Blavatsky
en.wikipedia.org/wiki/The_Voice_of_the_Silence
en.wikipedia.org/wiki/Henry_Steel_Olcott
en.wikipedia.org/wiki/Annie_Besant
en.wikipedia.org/wiki/George_Arundale
en.wikipedia.org/wiki/Piet_Mondrian#The_Netherlands_.2818...
en.wikiquote.org/wiki/Piet_Mondrian#1920s_and_later:
" Art on the contrary sought this harmony in practice (of art itself). More and more in its creations it has given inwardness to that what surrounds us in nature, until, in Neo-Plasticism, nature is no longer dominant. This achievement of balance may prepare the way for the fulfilment of man and signal the end of (what we call) art."
(1921/23), Michel Seuphor, Dell Publishing Co.,1964, p. 85
en.wikipedia.org/wiki/De_Stijl
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en.wikipedia.org/wiki/Letters_from_the_Earth
en.wikipedia.org/wiki/Millennium_Development_Goals
en.wikipedia.org/wiki/Lucis_Trust
en.wikipedia.org/wiki/Alice_Bailey
The Lucis Trust's publishing company was founded in the early 1920s as the Lucifer Publishing Company. The Lucis Trust says that the name was probably chosen to honor Lucifer. The name was changed in 1925 to the Lucis Publishing Company. In Latin lucem ferre means "to bear light" and lucis means of light. The company has headquarters in New York City, London, and Geneva.
The Trust is established in Great Britain under the title "Lucis Trust Ltd.", in Switzerland as "Lucis Trust Association", and in the Netherlands as the "Lucis Trust Stichting."
In order to place a closer focus on the work of the UN, the Lucis Trust has set up a new blog, World Goodwill at the UN, which will focus on defining new Sustainable Development Goals for humanity after 2015 when the Millennium Development Goals expire.
www.lucistrust.org/en/arcane_school/talks_and_articles/th...
www.lucistrust.org/en/service_activities/world_goodwill
www.goodreads.com/quotes/428072-the-devil-can-cite-script...
William Shakespeare, The Merchant of Venice:
" The devil can cite Scripture for his purpose.
An evil soul producing holy witness
Is like a villain with a smiling cheek,
A goodly apple rotten at the heart.
O, what a goodly outside falsehood hath ! "
en.wikipedia.org/wiki/Church_of_Satan
en.wikipedia.org/wiki/The_Satanic_Bible
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en.wikipedia.org/wiki/List_of_satanic_ritual_abuse_allega...
www.youtube.com/watch?v=i5JkBs4lJak
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en.wikipedia.org/wiki/Germanic_paganism
en.wikipedia.org/wiki/Germanic_neopaganism
en.wikipedia.org/wiki/Neopaganism_in_the_United_States
en.wikipedia.org/wiki/Modern_paganism
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en.wikipedia.org/wiki/Wicca_%28disambiguation%29
en.wikipedia.org/wiki/Peoples_Temple
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en.wikipedia.org/wiki/Great_Awakening
en.wikipedia.org/wiki/Christian_right
en.wikipedia.org/wiki/Conservatism
en.wikipedia.org/wiki/Fundamentalism
app.box.com/s/hmtekvh3m5v1q4tzi2rzbwm298d95t10
en.wikipedia.org/wiki/Conservative_Christianity
en.wikipedia.org/wiki/Christian_fundamentalism
en.wikipedia.org/wiki/Most_religious_US_states
en.wikipedia.org/wiki/Bible_Belt
en.wikipedia.org/wiki/Branch_Davidians
en.wikipedia.org/wiki/Waco_siege
www.zczfilms.com/shop/films/the-michelangelo-code-lost-se...
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en.wikipedia.org/wiki/Heaven%27s_Gate_%28religious_group%29
en.wikipedia.org/wiki/Order_of_the_Solar_Temple
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www.holytrinitymission.org/books/english/fathers_florovsk...
Corpus Areopagiticum:
' However, does not a false harmony arise in this process? Have not we overlooked the existence of evil? Perhaps Dionysius has too brief an answer to this question. God cannot be the cause of evil. Good always begets good. Therefore, evil "is not any sort of objective reality." It has a completely deprivative significance. Evil exists not in and of itself, but in another; evil is something incidental for objective reality, something extra which does not enter into its essential definitions. Evil only destroys and therefore presupposes objective reality and good. Evil does not create anything and is not the authentic beginning of origins.
Therefore there can be no pure, unadulterated evil; there can be no "self-evil." Evil always presupposes good as its foundation and support. As creations of God, the demons themselves are not evil by nature; there is something positive in them — reality, movement, life. Evil cannot be an independent principle, for then it would have to be invariable. However, invariability and self-identity are properties only of good. Evil is a wasting disease and similar to darkening, but light always remains light and also shines in the dark without turning into darkness.
Nothing which exists is evil as such — neither is matter evil. Evil is disharmony, disorder, αταξια. But pure disharmony is impossible and a total absence of form and order is tantamount to non-existence. Matter is not total chaos — it is connected with order and forms. It has the power of birth and preservation. Not matter as such, but an attraction for what is lower, is the reason for evil in the soul. By itself, matter cannot hinder souls from striving for good. The beginning and end of evil things lies in good. In other words, evil does not so much exist as "be present"; it exists in and upon something else. Evil is parasitical; its cause is impotence — ασθένεια. In all evil deeds and phenomena we see primarily feebleness. Evil is a certain stepping out of the measures of nature and objective reality, a "defection from true goodness," an unjust and improper action, a certain "blending of the dissimilar." '
app.box.com/s/99yk7420eb65qt3en37ft2pn3tesnmbe
www.uexpress.com/tell-me-a-story/2014/2/2/king-solomons-d...
en.wikipedia.org/wiki/Murray_Bowen
en.wikipedia.org/wiki/Triangulation_%28psychology%29
viooz.ac/movies/1644-eraserhead-1977.html
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February 9, 2012
Death Valley, Caifornia
Attended a workshop led by Brenda Tharp (www.brendatharp.com) and brendatharp on flickr and Jed Manwaring... 4 days of shooting in this massive National Park.
Excellent workshop...Brenda and Jed were instructive and very giving of their time and energy. A great group of photographers who shared a passion for photography and a varied view of the surroundings. Plenty of shooting and lively discussion during meals together.
Nikon D300
Nikon 70-200mm f.2.8 @200mm
1/180 seconds @f /16
ISO 320
This garden aims to raise understanding and interest in plant breeding and genetics. The curving pathways in the Wallace Garden reflect the shape of the DNA double helix, and break the oval enclosure into a series of attractive themed beds. Planting blends the curious, the ornamental and the instructive. Here you’ll find examples of natural plant mutations, and every year there are fresh displays of food crops and garden plants that have been selectively bred by humans, like sweet peas and dahlias.
Along the south wall, plants refelct a geological timeline, from the first emergence of mosses and liverworts through horsetails to the tree ferns and conifers that dominate just before the evolution of flowering plants.
In the future we are hoping to use secure funding for this garden in order to demonstrate some of the scientific research the Garden is carrying out, particularly into the DNA of native Welsh plants.
This garden is named in honour of the Usk-born naturalist Alfred Russel Wallace (1823-1913), whose own work on the theory of evolution by means of natural selection prompted Charles Darwin to publish his ‘On the Origin of Species by Natural Selection’. In 2008, we celebrated Wallace’s life with a specially commissioned play written by Gaynor Styles of Theatre Nanog and performed by Ioan Hefin (seen left) inside the Wallace Garden for both school groups and general visitors.
The National Botanic Garden of Wales (NBGW) is situated near Llanarthney in the Towy Valley, Carmarthenshire, Wales. The garden is both a visitor attraction and a centre for botanical research and conservation, and features the world's largest single-span glasshouse measuring 110 m (360 ft) long by 60 m (200 ft) wide.
NBGW seeks "to develop a viable world-class national botanic garden dedicated to the research and conservation of biodiversity and its sustainable utilisation, to lifelong learning and to the enjoyment of the visitor." NBGW is a Registered Charity reliant upon funding from visitors, friends, grants and gifts. From 2008–2009 onwards, the garden will be receiving £550,000 revenue support per annum from the Welsh Assembly Government. Significant start-up costs were shared with the UK Millennium Fund.
The Middleton family from Oswestry built a mansion here in the early 17th century. In 1789 Sir William Paxton bought the estate for £40,000 to create a water park. He used his great wealth to employ some of the finest creative minds of his day, including the eminent architect Samuel Pepys Cockerell, whom he commissioned to design and build a new Middleton Hall, turning the original one into a farm. The new Middleton Hall became ‘one of the most splendid mansions in South Wales’ which ‘far eclipsed the proudest of the Cambrian mansions in Asiatic pomp and splendour’.
Paxton created an ingenious water park. Water flowed around the estate via a system of interconnecting lakes, ponds and streams linked by a network of dams, water sluices, bridges and cascades. Spring water was stored in elevated reservoirs that fed into a lead cistern on the mansion’s roof, allowing Paxton’s residence to enjoy piped running water and the very latest luxury, water closets.
In 1806, Saxton engaged Pepys Cockerell again to design and then oversee the construction of Paxton's Tower on the estate, which was completed in 1809. A Neo-Gothic folly erected in honour of Lord Nelson, it is situated on a hilltop near Llanarthney in the Towy Valley. Today the folly is now owned by the National Trust.
By the time of Paxton's death in 1824, Middleton Hall estate covered some 2,650 acres (1,070 ha). The sale agents engaged that year described the esate thus in their catalogue:
“Richly ornamented by nature, and greatly improved by art. A beautiful tower erected to the memory of the noble hero the late Lord Nelson, forming a grand and prominent feature in the Property and a Land Mark in the County, opposite to which are the Ruins of Dryslwyn Castle, and the Grongar Hills, With the Tower winding to a great extent, presenting a scenery that may vie with any County. As to local amenities, the Roads are excellent, a good Neighborhood, and Country abounding with highly Picturesque Scenery”
Middleton Hall estate was sold to Jamaican-born West India merchant, Edward Hamlin Adams, for £54,700. Neither a gardener nor a lover of water features, while adding buildings that aided his love of country sports, the bath houses quickly fell into disrepair, and only the gardens immediately visible from the house were maintained.
In 1842 the estate passed into the hands of his eccentric son Edward, who immediately changed his name from Adams into the Welsh form Abadam. Not loving the country or gardens, according to his estate manager Thomas Cooke, Edward was a social nightmare. As his son predeceased him, on his death in 1875 the estate passed to his daughter, who had married into the local Hughes family. In 1919 the estate changed hands again when Major William J. H. Hughes sold it to Colonel William N. Jones.
In 1931, the mansion was completely gutted by fire, leaving only the walls standing, themselves covered in globules of moulten lead from the melted roof. After this the estate fell into decline, and 20 years later the walls of the main house were pulled down. The site was then bought by Carmarthenshire County Council, and leased to young farmers hoping to make their way into an agricultural career.
In 1978, interest had been captured by local walkers, who were keen to revive the splendour of what they could see around them. Setting up a fund raising scheme, the little money raised led to the rediscovery of a number of historical features.
The idea for a National Botanic Garden of Wales originated from the Welsh artist, William Wilkins, whose aunt had described to him the ruins of an elaborate water features she had discovered while walking in the local woods at Pont Felin Gat. Under the guidance of the Welsh Historic Gardens Trust, an application was made to the Millennium Commission to fund Britain’s first national botanic garden for 200 years.
Virtually on the site of Cockerell's mansion, the Great Glasshouse now forms the centrepiece. Much of the original water-scape has been restored, and extended by introducing cascades to the western approach to the Glasshouse. The extraordinary original view the east side of the mansion offered over the grounds has been restored, extending as originally to Paxton's Tower in the distance. Many experts have commented that this view gives visitors an ability to see and hence understand something of what the great landscape architects of the end of the eighteenth century understood by the word “Picturesque”.
The Garden was opened to the public for the first time on 24 May 2000, and was officially opened on 21 July by the Prince of Wales. In 2003, the garden ran into serious financial difficulties, and in 2004 it accepted a financial package from the Welsh Assembly Government, Carmarthenshire County Council and the Millennium Commission to secure its future.
The site extends to 568 acres (2.30 km2), and among the garden's rare and threatened plants is the whitebeam Sorbus leyana. 21st Century approaches to recycling and conservation have been used in the design of the centre: biomass recycling is used to provide heating for some of the facilities such as the visitor centre and glasshouses.
Placed virtually on the same site as Paxton's new but now demolished Middleton Hall, the Great Glasshouse, designed by Foster and Partners, is the largest structure of its kind in the world. The structure is 95 m (312 ft) long and 55 m (180 ft) wide, with a roof containing 785 panes of glass. Housing plants from several Mediterranean climate regions, the plants are divided into sections from Chile, Western Australia, South Africa, California, the Canary Islands and the Mediterranean itself.
The Double Walled Garden has been rebuilt from the ruins, and is being developed to house a wide variety of plants, including a modern interpretation of a kitchen garden in one quarter, and ornamental beds to display the classification and evolution of all flowering plant families in the other three quarters.
In 2007, a new Tropical Glasshouse, designed by Welsh architect John Belle, was opened to continue the classification displays with tropical monocotyledons.
In 2015 a large collection of Welsh Apple varieties have been planted and a Welsh Pomona is forthcoming.
Masonic Tracing Boards: youtu.be/m-dc96wCxWs
Masonic Tracing Board Decoded & Explained: youtu.be/9exPJ6LAjA8
A Masonic Moment- The Tracing Board
We are told in the Junior Wardens lecture the Tracing Board is one of the three Immovable Jewels for the Worshipful Master to “lay lines and draw designs on”. From time immemorial, man has recorded his experiences and relationships to the world through various images of the human condition. As we advanced, man learned the value of tracing out for himself pictures of ideas and then communicating them in elaborate pictorial language to his companions. These visuals were eventually applied to practical projects like the planning of battles, laying out of settlements and drafting of buildings.
In our Craft, Hiram Abiff’s Tracing Board was traditionally believed to been made of wood, coated with wax. Each day he would draw his measurements and symbols into the wax to instruct his Master Masons of the work that was to be accomplished. At the end of the day he would simply scrape off the wax and pour a new layer onto the board to ready it for the next day’s work. Much closer to the recent past, when Lodges were held in secret locations, the Tyler would draw an oblong square into the dirt that represented the form of the lodge. The Masters plan was then drawn along with the working tools that were to be used in the degree. Through the years the Masonic Tracing Board progressed to using charcoal or chalk on the floor of taverns where lodges were usually held. At this time several exposures of Freemasonry were published, one appearing in 1762 stating the images they drew on the floor were not to be seen by the profane.
Freemasonry has always been about the use of images and symbols which regular words are too simple to explain, allowing us to use our individual insight to de-code the messages. During the closing of our Lodges the meaning of the words “...nothing remains but, according to ancient custom, to lock up our secrets ...” is a reference to the now antiquated use of these Tracing Boards that were erased from the floor to leave no trace of the form of the lodge or the instructive drawings. After the lecture the lodge Stewards or the Entered Apprentices would get a broom or mop and remove all evidence of these drawings. This was a tedious and messy procedure so cloths or rugs were eventually created which could be laid on the floor and simply folded up when the lecture was completed.
The Tracing Boards used in the Emulation Lodge of Improvement in London were designed and painted by John Harris in 1845 and measured approximately 6 feet x 3 feet. These Tracing Board images created for each of the three degrees are the ones we commonly see on the walls of our lodges still today. The First Degree Tracing Board represents the Universe, both the inner one and the one stretching to infinity. It pictures life emerging from the eternal centre and radiating outwards. The Second Degree Tracing Board may be described as an intermediate stage of life’s journey and the beginning of ascension from a lower to a higher plane. The Third degree Tracing Board is simpler, there are fewer objects but their import is deeper than the other two, with different symbols and a coded Masonic cypher. Tracing Boards are designed with the objective of directing candidates along a path where their interpretations will vary from brother to brother and many books have been written amplifying their various meanings.
Tracing Boards should not be confused with Trestle Boards, the two are entirely different. The Trestle Board is a framework from which the Master inscribes ideas to direct the workman in their labours. It is usually in written form containing words, diagrams and figures, allowing the Tracing Board to be created as a picture formally drawn, containing a delineation of the symbols of the degree to which it belongs. It is through the Tracing Boards we introduce the brethren to their next step, a step that they must decipherer on their own to continue their personal journey through the mysteries of Freemasonry. The Tracing Board teaches us clearly that the path to realization of brotherly love is through the study of spiritual teachings and the development and strengthening of those myriad of virtues we hold dear including the ultimate trio of Faith, Hope and Mercy.
W Bro Garry Perkins FCF
A Masonic Jacob's Ladder.
An important symbol of the Entered Apprentice Degree. A ladder of several staves or rounds of which three are illustrated tot he candidate as Faith, Hope and Chairty; the three theological virtues.
Source: Masonicdictionary.com
Articles On Jacob's Ladder:
Mackey's Encyclopedia Article
1897 Canadian Craftsman Article
1935 MSA Short Talk Bulletin
JACOB'S LADDER:
The introduction of Jacob's ladder into the symbolism of Speculative Freemasonry is to be traced to the vision of Jacob, which is thus substantially recorded in the twenty-eighth chapter of the Book of Genesis: When Jacob, by the command of his father Isaac, was journeying toward Padanaram, while sleeping one night with the bare earth for his couch and a stone for his pillow, he beheld the vision of a ladder, whose foot rested on the earth and whose top reached to heaven. Angels were continually ascending and descending upon it, and promised him the blessing of a numerous and happy posterity. When Jacob awoke, he was filled with pious gratitude, and consecrated the spot as the house of God.
This ladder, so remarkable in the history of the Jewish people, finds its analogue in all the ancient initiations. Whether this is to be attributed simply to a coincidence-a theory which but few scholars would be willing to accept-or to the fact that these analogues were all derived from a common fountain of symbolism, or whether, as such by Brother Oliver, the origin of the symbol was lost among the practices of the Pagan rites, while the symbol itself was retained, it is, perhaps, impossible authoritatively to determine. It is, however, certain that the ladder as a symbol of moral and intellectual progress existed almost universally in antiquity, presenting itself either as a succession of steps, of gates, of Degrees, or in some other modified form. The number of the steps varied; although the favorite one appears to have been seven, in reference, apparently, to the mystical character almost everywhere given to that number.
Thus, in the Persian Mysteries of Mithras, there was a ladder of seven rounds, the passage through them being symbolical of the soul's approach to perfection. These rounds were called gates, and, in allusion to them, the candidate was made to pass through seven dark and winding caverns, which process was called the ascent of the ladder of perfection Each of these caverns was the representative of a world, or w state of existence through which the soul was supposed to pass in its progress from the first world to the last, or the world of truth. Each round of the ladder was said to be of metal of measuring purity, and was dignified also with the name of its protecting planet. Some idea of the construction of this symbolic ladder may be obtained from the accompanying table.
7. Gold .............. Sun ............... Truth
6. Silver ............. Moon ........... Mansion of the Blessed
5. Iron ............... Mars ............ World of Births
4. Tin ................ Jupiter ......... Middle World
3. Copper .......... Venus .......... Heaven
2. Quicksilver ... Mercury ....... World of Pre-existence
1. Lead ............. Saturn .......... First World
- Source: Mackey's Encyclopedia of Freemasonry
Jacob's Ladder: Author Unknown
When this symbol, which is taken from Jacob's Vision (Genesis xxviii), was introduced into English Speculative Freemasonry is not exactly known. But we find allusions to it a little after the middle of the last [18th] century. It apparently was not originally a symbol of Speculative Masonry, but was probably introduced from Hermetic Masonry, about 1776. But we fancy that it came from Hermeticism, of which it was a favorite symbol. Certain it is that we do not find it in any of our far oldest known rituals if indeed they can be depended upon. Gadicke says of it, "Either resting upon the floor cloth or on the Bible, the compasses, and the square, it should lead the thoughts of the brethren to heaven. If we find that it has many staves or rounds, they represent as many moral and religious duties. If it has only three, they should represent Faith, Hope and Charity. Draw Faith, Hope, and Charity from the Bible with these three encircle the whole earth, and order all thy actions by the square of truth, so shall the heavens be opened upon thee."
Curiously enough, in Germany, the `Handbuch' tells us this symbolism is not used, nor on the continent generally. It has been pointed out by Oliver, by the `Handbuch,' and by others, that this is a mystical ladder to be found in the teaching of most other occult systems. Thus in the Mithraic mysteries the seven-runged ladder is said to have been a symbol of the ascent of the soul to perfection. Each of the rungs was termed a gate, and the `Handbuch' declares that the aspirants had to pass through a dark and winding cavern. The last, or Adytum, was full of light, and also assures us that in the old Hebraic Cabala the number of steps (for they had a cabalistic ladder also), was unlimited, until the Essenes reduce the number to seven. The latter Cabalists are said to have made ten Sephriroth - the Kingdom, the Foundation, Splendor, Firmness, Beauty, Justice, Mercy, Intelligence, Wisdom, and the Crown, by which we arrive at the Infinite, as Mackey and others put it.
It is alleged that in the mysteries of Brahma and in the Egyptian mysteries this ladder is also to be found. But this fact seems a little doubtful especially as the Egyptian mysteries little is known. The ladder is, however, to be seen among the hieroglyphics. In the Brahmic mysteries there is, we are told a ladder of seven steps, emblematic of seven worlds. The first and lowest was the Earth; the second, the World of Pre-Existence; the third, Heaven; the fourth, the Middle World, or intermediate region; the fifth, the World of Births; the sixth, the Mansions of the Blest; and the seventh, the Sphere of Truth. Some little difference of opinion exists as to the representation of the Brahmic teaching. It has been stated that in Hermetic or higher Masonry, so-called, the seven steps represent Justice, Equality, Kindness, Good Faith, Labor, Patience and intelligence. They are also represented as Justice, Charity, Innocence, Sweetness, Faith, Firmness and Truth, the Greater Work, Responsibility. But this is quite a modern arrangement in all probability. In Freemasonry it has been said that the ladder with its seven rungs or steps represents the four cardinal and three theological virtues which in symbolism seems to answer to the seven grades of Hermetic symbolism. It must be remembered that we have no actual old operative ritual before us, and on the other hand we must not lay too much store by the negative evidence of later rituals - that is, because we do not find until then actual mention of certain words and symbolisms therefore conclude they did not exist earlier. On the whole, Jacob's ladder in Freemasonry seems to point to the connection between Faith and Heaven, man and God, and to represent Faith, Hope and Charity; or, as it is declared, Faith in God, Charity to all men, and Hope in Immortality.
- Source: The Craftsman - December 1897
THREE PRINCIPAL ROUNDS:
“And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and beheld a ladder set upon the earth, and the top of it reached to heaven; and beheld the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac.” These words (Genesis XXVIII, 10-13 inclusive)v are the foundation of that beautiful symbol of the Entered Apprentice’s Degree in which the initiate first hears”. . . the greatest of these is charity, for our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave, through the boundless realms of eternity.” At least two prophets besides the describer of Jacob’s vision have spoken aptly reinforcing words Job said (XXXIII, 14-16):
“For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed: Then he openeth the ears of men, and sealeth their instructions.”
And St. John (I,51):
“And he said unto him, Verily, verily I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man.”
Since the dawn of thought the ladder has been a symbol of progress, of ascent, of reaching upward, in many mysteries, faiths and religions. Sometimes the ladder becomes steps, sometimes a stairway, sometimes a succession of gates or, more modernly, of degrees; but he idea of ascent from darkness to light, from ignorance to knowledge and from materially to spiritually is the same whatever the form of the symbol.
In the Persian Mysteries of Mithras, the candidate ascended a ladder of seven rounds, and also passed through seven caverns, symbolized by seven metals, and by the sun, moon and five planets. The early religion of Brahma had also a seven stepped ladder. In the Scandinavian Mysteries the initiate climbed a tree; the Cabalists made progress upward by ten steps. In the Scottish Rite the initiate encounters the Ladder of Kadosh, also of seven steps, and most of the early tracing boards of the Craft Degrees show a ladder of seven rounds, representing the four cardinal and three theological virtues. At one time, apparently, the Masonic ladder had but three steps. The Prestonian lecture, which Mackey thought was an elaboration of Dunkerly’s system, rests the end of the ladder on the Holy Bible; it reads:
“By the doctrines contained in the Holy Bible, we are taught to believe in the Divine dispensation of Providence, which belief strengthens our “Faith,” and enables us to ascend the first step. That Faith naturally creates in a “Hope” of becoming partakers of some of the blessed promises therein recorded, which “Hope” enables us to ascend the second step. But the third and last being “Charity” comprehends the whole, and he who is possessed of this virtue in its ample sense, is said to have arrived at the summit of his profession, or more metaphorically, into an etherial mansion veiled from mortal eye by the starry firmament.”
The theological ladder is not very old in Masonic symbolism, as far as evidence shows. Some historians have credited it to Matin Clare, in 1732, but on very slender evidence. It seems to appear first is a tracing board approximately dated 1776, and has there but three rounds. As the tracing board is small, the contraction from seven to three may have been a matter of convenience. If it is true that Dunkerly introduced Jacob’s ladder into the degrees, he my have reduced the steps from seven to three merely to emphasize the number three, so important Masonically; possibly it was to achieve a certain measure of simplicity. Preston, however, restored the idea of seven steps, emphasizing the theological virtues by denominating them “principal rounds.
The similarity of Jacob’s Ladder of seven steps to the Winding Stairs, with three, five and seven steps has caused many to believe each but a different form of the same symbol; Haywood says (“The Builder, Vol.5, No.11):
“Other scholars have opined that the steps were originally the same as the Theological Ladder, and had the same historical origin. Inasmuch as this Theo-logical Ladder symbolized progress, just as does the Winding Stair, some argue that the latter symbol must have come from the same sources as the former. This interpretation of the matter my be plausible enough, and it may help towards an interpretation of both symbols, but it suffers from an almost utter lack of tangible evidence.”
Three steps or seven, symbol similar to the Winding Stairs or different in meaning and implications, the theological virtues are intimately interwoven in the Masonic system. Our many rituals alter the phraseology here and there, but the sense is the same and the concepts identical.
According to the dictionary (Standard) Faith is “a firm conviction of the truth of what is declared by another . . .without other evidence: The assent of the mind or understanding to the truth of what God has revealed.”
The whole concept of civilization rests upon that form of faith covered in the first definition. Without faith in promises, credit and the written word society as we know it could not exist. Nor could Freemasonry have been born, much less lived through many centuries without secular, as distinguished from religious, faith; faith in the integrity of those who declared that Freemasonry had value to give to those who sought; faith in its genuineness and reality; faith in its principles and practices.
Yet our ritual declares that the third, not the first, round of the ladder is “the greatest of these” because “faith may be lost in sight.” Faith is not needed where evidence is presented, and in the far day when the human soul may see for itself the truths we now except without demonstrations, faith may disappear without any con- sciousness of loss. But on earth faith in the divine revelation is of the utmost importance to all, especially from the Masonic standpoint. No atheist can be made a Mason. Any man who misstates his belief in Deity in order to become a Mason will have a very unhappy experience in taking the degrees. Young wrote:
“Faith builds a bridge across the gulf of death To break the shock blind nature cannot shun And lands though smoothly on the further shore.”
The candidate that has no “bridge across the gulf” will find in the degrees only words which mean nothing. To the soul on its journey after death, the third round may indeed be of more import than the first; to Masons in their doctrine and their Lodges, the first round is a foundation; lacking it no brother may climb the heights. Hope is intimately tied to faith: “Faith is the substance of things hoped for, the evidence of things not seen.”
The dictionary declares hope to be “desire with expectations of obtaining: to trust confidently that good will come.” But the dictionary definition fails to express the mental and spiritual importance of hope. Philosophers and poets have done much better. “Where there is no hope, there can be no endeavor,” says Samuel Johnson, phrasing a truism everyone feels though few express. All ambitions, all human actions, all labors are founded on hope. It may be crystallized into a firm faith, but in a world in which nothing is certain, the future inevitably is hidden. We live, love, labor, pray, marry and become Masons. bury our dead with hope in breasts of something beyond. Pope wrote:
“Hope spring eternal in the human breast; Many never is, but always to be, blest,” blending a cynicism with the truth.
Shakespeare came closer to everyday humanity when he said: “True hope is swift, and flies with swallow’s wings; Kings it makes gods, and meaner creatures, kings.”
Dante could find no more cruel words to write above the entrance to hell than:
“Abandon all hope, all ye who enter here.”
Nor can we be argued out of hope; doctors say of a loved one, “she must die,” but we hope; atheists attempt to prove there is no God - we hope. Facts demonstrate that our dearest ambition can never be realized - yet we hope. To quote Young again, we are all:
“Confiding, though confounded; hope coming on, Untaught by trial, unconvinced by proof, And ever looking for the never seen.” And yet, vital though hope is to man, to Masons, and thrice vital to faith. our ritual says that charity is greater than either faith or hope.
To those whom charity means only handing a quarter to a beggar, paying a subscription to the community chest, or sending old clothes to the Salvation army, the declaration that charity is greater than faith or hope is difficult to accept. Only when the word “charity” is read to mean “love,” as many scholars say it should be translated in Paul’s magnificent passage in Corinthians, does our ritual become logically intelligible. Charity of alms can hardly “extend through the boundless realms of eternity.” To give money to the poor is a beautiful act, but hardly as important, either to the giver or the recipient, as faith or hope. But to give love, unstinted, without hope of or faith in reward - that, indeed, may well extend to the very foot of the Great White Throne.
It is worth while to read St. Paul with this meaning of the word in mind; here is the quotation from the King James version, but with the word “love” substituted for the word “charity:”
“Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing. Love suffereth long, and is kind; Love enveith not; love vaunteth not itself, is not puffed up. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth.”
Beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.”
“When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, love; these three; but the greatest of these is love.”
It is of such charity that a Mason’s faith is made. He is, indeed, taught the beauty of giving that which is material; the Rite of Destitution shows forth the tender lesson in the first degree; Masonic Homes, Schools, Foundation, Orphanages and Hospitals are the living exponents of the charity which means to give from a plenty to those who have but a paucity.
The first of the principal tenets of our profession and the third round of Jacob’s Ladder are really one; brotherly love is “the greatest of these” and only when a Mason takes to his heart the reading of charity to be more than alms, does he see the glory of that moral structure the door to which Freemasonry so gently, but so widely, opens.
Charity of thought for an erring brother; charity which lays a brotherly hand on a troubled shoulder in comfort; charity which exults with the happy and finds joy in his success; charity which sorrows with the grieving and drops a tear in sympathy; charity which opens the heart as well as the pocket book; charity which stretches forth a hand of hope to the hopeless, which aids the helpless, which brings new faith to the crushed . . .aye, these, indeed, may “extend through the boundless realms of eternity.”
Man is never so close to the divine as when he loves; it is because of that fact that charity, (meaning love,) rather than faith or hope, is truly, “the greatest of these.”
Source: Short Talk Bulletin - Apr. 1935
Masonic Service Association of North America
Jacob’s Ladder:
Jacob’s Ladder is the only reference from the volume of the Sacred Law which is mentioned twice in the Craft Ritual; it must therefore, be considered to be of great importance. In our Masonic ritual, the first mention of Jacob’s ladder describes how Masons are enabled to ascend to the summit of masonry, i.e. Charity. This ascent is made possible from it’s beginning in the doctrines of the Holy Book followed by ascending the steps of Faith and Hope which in turn lead to the summit - CHARITY.
The second mention of Jacob’s Ladder in the ritual is in the explanation of the first Tracing Board which refers to the Volume of the Sacred Law supporting Jacob’s Ladder, but this time it brings us directly to God in Heaven, provided that we are conversant with the Holy Book and are adherent to it’s doctrines.
The Introduction of Jacob’s Ladder into speculative Masonry is to be traced to the vision of Jacob, which is recorded in the book of Genesis. “When Jacob, while sleeping one night , with the bare earth for his couch and a stone for his pillow, beheld the vision of a ladder, whose foot rested on the earth and whose top reached to heaven. Angels were continually ascending and descending upon it, and promised him the blessing of a numerous and happy prosperity. When Jacob awoke, he was filled with pious gratitude, and consecrated the spot as the house of God.”
This ladder, so remarkable in the history of the Jewish people, is to be found in all the ancient initiations. Whether by coincidence, or that they were all derived from a common fountain of symbolism is unknown. However, it is certain that the ladder as a symbol of moral and intellectual progress existed almost universally in antiquity, as a succession of steps, of gates, of degrees or in some other modified form. The number of steps varied; but most commonly was seven in allusion to the mystical importance given to that number. Thus in the Persian mysteries of Mithras, there was a ladder of seven rounds, the passage through them being symbolical of the soul’s approach to perfection. These rounds were called Gates, and, in allusion to them, the candidate was made to pass through seven dark and winding caverns, which process was called the ‘Ascent of the Ladder of Perfection’.
Each round of the ladder was said to be of metal and of increasing purity, and was dignified also with the name of it’s protecting planet. The highest being Gold . &. . . The Sun, next Silver and the Moon . . . through to Lead and Saturn. In the mysteries of Brahma we find the same reference to a ladder of seven steps, with similar names. In Scandinavian mysteries the tree Yggrasil was the representative of the mystical ladder. The ascent of the tree, like the ascent of the ladder, was a change from a lower to a higher sphere - from time to eternity, and from death to life.
In Masonry we find the ladder of Kadosh, which consists of seven steps, commencing from the bottom : Justice - Equity - Kindness - Good Faith - Labour - Patience and Intelligence. The idea of Intellectual progress to perfection is carried out by making the top round represent Wisdom or Understanding.
The ladder in Craft Masonry ought also to consist of seven steps, ascending as follows : Temperance - Fortitude - Prudence - Justice - Faith - Hope - and Charity. But the earliest examples of the ladder present it only with three, referring to the three theological virtues, whence it is sometimes called the Theological Ladder. It seems, therefore, to have been determined by general usage to have only three steps. In the 16th. century it was stated that Jacob’s ladder was a symbol of the progressive scale of intellectual communication between earth and heaven; and upon this ladder, as it were, step by step, man is permitted - with the angels - to ascend and to descend until the mind finds blissful and complete repose in the bosom of divinity.
Jewish writers differ very much in their exposition of the ladder. Abben Ezra thought that it was a symbol of the human mind, and that the Angels represented the sublime meditations of man. Maimonides supposed the ladder to symbolise Nature in it’s operations, giving it four steps, to represent the four elements - the two heavier earth and water - and the two lighter - fire and air. And Raphael interprets the ladder, and the ascent and descent of the Angels, as the prayers of man and the answering inspiration of God. Nicolai says that the ladder with three steps was, among the Rosicrucian Freemasons in the seventeenth century, a symbol of the knowledge of nature. Finally Krause says that Brother Keher of Edinburgh, whom he described as a truthful Mason, had in 1802 assured the members of a Lodge in Altenberg that originally only one Scottish degree existed, whose object was the restoration of James III (1460 ) to the throne of England and that Jacob’s ladder had been adopted by them as a symbol. An authentic narrative is purported to be contained in the archives of the Grand Lodge of Scotland.
In the Ancient Craft degrees Jacob’s ladder was not an original symbol. The first appearance of a ladder is in a Tracing Board, on which is inscribed the date 1776, which agrees with the date of Dunkerley’s revised lectures. In this Tracing Board the ladder has only three rounds, a change from the seven-stepped ladder of the old mysteries, and was later described as having many rounds, but three principal ones.
The modern Masonic ladder, is, as I have already said, a symbol of progress, as it was in the ancient initiations. It’s three principal rounds, representing Faith, Hope and Charity, present us with the means of advancing from earth to heaven, from death to life, from the mortal to immortality. Hence it’s foot is placed on the floor of the Lodge, which is typical of the world, and it’s top rests on the covering of the Lodge, which is symbolic of heaven. Which explains the statement given in the lecture on the Tracing Board of the First Degree in Craft Masonry, that the ladder rests on the Holy Bible and reaches to the heavens.
The Stone:
Before I close I would like to take you back to those words from the Book of Genesis, namely, “. . . .with the bare earth for his couch and a stone for a pillow. . . . “
Almost 4,000 years ago fate brought Jacob’s caravan to a place called Bethel near Jerusalem, then as even now it was the custom for a traveller to bolster his pillow and bedding with stones for a more comfortable position.
With his head resting on a particular stone, Jacob is said to have had his famous dream, which we have heard earlier.
Jacob prospered in wealth and knowledge and was directed by God to return to Bethel. On his return, the Lord again appeared to him saying “I am the God of Bethel”, thus the Lord associated himself not only with the place of the vision but with the Bethel Stone. Jacob took the Stone with him and, from that time on it was always set up as a pillar marking the altar to the God of Israel.
The Bethel Stone, finally, was returned to Jerusalem where it served as the Coronation Stone for the Jewish Kings, ending with the infamous Zedekiah in 581 B.C. According to Irish historians, a few years later (578 B.C. ) a small but distinguished group of strangers, who had fled from Palestine, arrived in Ulster. They had brought with them the Bethel Stone, or Stone of Destiny, together with a Royal harp and an Ark. It is significant to note that a Harp has been the royal arms of Ireland for the last 2,500 years.
The Stone remained in Ireland for over 1,000 years where every king of Ireland was crowned upon it. Till Fearghus Mor ( The Great )took it to the Scottish island of Iona. Here 48 kings of Scotland were crowned upon it until the ninth century, when it was transferred to the town of Scone near Perth for safe keeping by Coinneach Cruadalach (the Hardy) who became King of Scotland. There it remained for 400 years as that nations coronation stone.
In the reign of England’s Edward I it was removed from Scotland (1292 ), either by force or by mutual agreement (the Authorities disagree), and there it remained located under the Coronation Chair in the Westminster Abbey until 1996, when it was returned to Scotland by a special Act of Parliament..
Early Rose Croix:
It would appear from reliable documentation that was still in existence, in Austria, prior to the Second World War, that a form of Rose Croix Masonry was first known in 1747, which had formerly been known as “Knights of the Pelican”. There are a number of references, under a variety of different titles, which all purport to relate to Rose Croix Masonry. These variously date back as far as the Knights Templars of Palestine in 1188 A.D. However, the earliest reference to Rose Croix without any additional appendage, and which seems most likely to be to be in accord with the Order as we know it today, first appeared in 1747.
In the Ancient and Accepted Scottish Rite, from which the Rose Croix Masons of America first received the degree, it was placed 18th. on the list - thus the degree became known ( by common usage ) as the Eighteenth Degree. The degree was conferred inin a body known as a chapter, which derived it’s authority directly from a Supreme Council of the Thirty Third degree, and which conferred with it only one other and inferior degree, that of “Knight of the East and West”. A chapters principal officers being a Most Wise Sovereign and two Wardens. Interestingly, the order had two ‘Obligatory’ days of meeting, Maundy Thursday and Easter Sunday. Maundy Thursday or Holy Thursday is the Thursday before Easter, observed by Christians in commemoration of Christ’s Last Supper. The name ‘Maundy is derived from MANDATUM ( Latin: “commandment” ).
The Jewel of the Rose Croix is a Golden Compasses, extended on an arc to the sixteenth part of a circle - or twenty two and a half degrees. The head of the compasses is surmounted by a triple crown, consisting of three series of points arranged by three, five and seven. Between the legs of the compasses is a cross resting on the arc; it’s centre is occupied by a full blown rose, whose stem entwines around the lower limb of the cross; at the foot of the cross, on the same side, on which the rose is exhibited, is the figure of a Pelican wounding it’s breast to feed it’s young, which are in the nest surrounding it.
An interesting article:
Not the greatest photo in the world. It's more instructive, a number of viewers have expressed interest in growing this plant so I thought I'd post another of it's form. Note the unusual colouration of the stem, near absence of leaves and the semi-twining nature of the vine itself.
-- Page 18
"Yoko Ono performs her work CUT PIECE
at Carnegie Hall
Concept-art, where you can be an Artist, goes
further and involves with the audience as in Ono's CUT
PIECE, where each member of the audience is asked
to come up on the stage one at a time and remove the
performer's clothing with a large pair of tailor's
shears. The performer sits motionless through the
whole operation in a kneeling position until all the
clothing has been removed or everybody has had a
chance to cut, usually about an hour. In contrast to
the rest of the ceoncert which is usually filled with
restlessness in the audience, this piece always takes
place in complete silence, with periods of several
minutes elapsing before the next performer (member
of the audience) gets enough courage to come up on the
stage. Usually only one third of the audience performs
while the rest apparently consider the prospect."
-- Page 17
"Ono leads in a direction that might be called Concept-Art
INSTRUCTIVE AUTO-DESTRUCTION
THE FULL MOON hangs over the Lower East Side, its light
shines on paper-littered streets. In the daytime 2nd Avenue
is jammed with traffic and it's possible to look up through
the dust and heat at the sky and imagine what those few
seconds would be like before it came if eternity were to fit.
What an EVENT!
What is an Event and what does it have to do with Art?
Circa 1950: Yoko Ono is sitting around some-place
striking matches. She is observing the significance of a
natural act. Many matches later she finds that by lighting
a match and watching til it has gone out she is making
something that has a shorter existence than herself, and
by comparison is making her life longer.
When people are asked to observe the passage of time
they may feel ill at ease. Is this why we have a term like
auto-destruction? One of Yoko Ono's first events is
called LIGHTING PIECE: 'Light a match and watch
till it goes out.'
1961: her first one-man show in New York, in which
fifteen works were what she calls INSTRUCTUER;
'Something that emerged from instruction and yet not
quite emerged - not quite structured - never quite struc-
tured --- like an unfinished church with a sky ceiling.'
One of these works which was described by a critic as 'a
grimy unstrung canvas with a hole in it' is SMOKE
PAINTING: 'Light canvas or any finished painting with
a cigarettes at any time for any length of time. See the smoke
movement. The painting ends when the whole canvas is
gone.'* For Ono, paintings like Event do end: an ad-
ditional act in life; something to solve the temptation of
insanity.
Other works in her 1961 show were, PAINTING TO
BE STEPPED ON: 'Leave a piece of canvas or finished
painting on the floor or in the street.'* A + B PAINTING;
'Cut out a circle on canvas. A. Place a numeral figure, a
roman letter, or a katakanao on canvas B at an arbitrary
point. Place canvas A on canvas B and hang them together.
The figure on canvas B may show, may show partially, or
may not show. You may use old paintings, photographs, etc.
instead of blank canvases.'* PAINTING FOR THE
WIND: 'Make a hole. Leave it in the wind.'* PAINT-
ING TO SEE THE SKIES: 'Drill two holes into a can-
vas. Hang it where you can see the sky. (Change the place
of hanging. Try both the front and the rear windows, to
see if the skies are different.')* PAINTING TO LET
THE EVENING LIGHT GO THROUGH: 'Hang a
bottle behind a canvas. Place the canvas where the west
light comes in. The painting will exist when the bottle
creates a shadow on the canvas, or it does not have to
exist. The bottle may contain liquor, water, grasshoppers,
ants or singing insects, or it does not have to contain.'*
BLOOD PIECE: 'Use your blood to paint. Keep painting
until you faint (A). Keep painting until you die (B).'*
These and the others in the show were designed to be
done by anybody although at the time it was not apparent
to most observers and as well the works had been made by
Ono, they were regarded as going in one direction only:
purely auto-destructive. Actually all her paintings exist
in two phases. (1) The instruction phase; which may be
compared to a musical composition; written, copywritten,
distributed, and generally at large for anybody to make
(perform) and show (2) the existence of the particular
piece, which generally has some aspect which is in a state
of flux. Sometimes this may be only one-way, sometimes
it may be oscillating, or the piece may just need to be
refuelled, so to speak.
The one aspect which is considered so important in
most painting, the graphic element, or visual design, is
almost never stated except in the vaguest way as in A + B
PAINTING, and like a Swiss Patent, it is never clear
exactly how the formula goes. This is left up to the indi-
vidual who is to construct the work and how he feels about
such things. For the maker of the work and the audience
this opens up all sorts of possibilities. One is able to
observe certain relationships between art and life that are
usually overlooked in purely graphic art. Instead of saying
how the hell did he do that one might say why the hell do
I have to do that. The owner and/or maker of the painting
must continually come to grips with certain problems that
force him to consider what the concept of art is all about.
Recently, while the works of hers constructed by various
painters and sculptors were being collected in a gallery
for a show this coming fall, a piece was accidentally sold.
The piece WORD MACHINE #1 SKY MACHINE,
which produces a card with the word 'sky' on it when 25c
is deposited was acquired by Mr. & Mrs. Robert Scull. In
order to complete the sale in the case of this particular
piece it was necessary for Mr. Scull to sign a contract in
which he only received the right to possess the machine
but had to agree that serving of the machine would
remain the right of the maker and the maker would
receive 60% of the proceeds of the sake of 'sky' cards.
The pure iconism of the work is at question. It is a
machine, it has to be cleaned, repaired, cards replaced,
money extracted, in short, handled like crazy and the owner
and the maker have become involved in a continual
bureaucratic even in order to meet the terms of the con-
tract. Her original composition for this work states that
these machines should eventually replace all Coca-cola
and chewing gum machines, etc. everywhere. Immediately
there is a threat on these manmoth industies which have
always been auto-destructive in nature anyway - this
piece is a kind of a parody of them - and pocesses certain
interesting problems as the underworld usually controls
the vending machine operations here in New York. Is
there something wrong with a society that vends art in
machines instead of phosphate? Many agree that the coke
bottole has long been of better use and more valuable than
its contents anyway, and certain artists have even emulated
it in what has come to be known as Pop art.
Ono's work involves many facets and many roots that
are deeply traditional in Eastern and Western thought. In
the East there are traditions that have been obscured by
the advent of the West and one might hope that the reverse
may take place in the West: interbreeding considered
healthful. In Japan it was common and still is to a lesser
degree, to wrap one's lunch in a beautiful package -
intricately embossed gold foil was ideal (there are still
many things we don't know about food) - to contemplate
while eating in the woods; of course the wrapping would
be thrown away ... or for many people to gather with
the express purpose of observing the moon, without any
particular motive scientific or otherwise. This approach is
referred to as 'wabi and sabi' and it is considered that no
clear translation should be available.
In the West Ono relates to that arear referred to by Gene
Swenson as 'The Other Tradiotion'; Duchamp, Ernst,
Cage, Rauschenberg, Johns, etc., and it is interesting that
these men were attracted to her and attended her concerts
and events held in 1959-61 at her loft on Chambers St.
in New York before her return to Tokyo (at one point she
was close to Cage and tourned Japan with him in 1962, but
her music which has been described as 'music of the mind'
is diametrically opposed to his in philosophy and has no
audible sound in the conventional sense.)
What about painting of the mind? One of Ono's works
in her series 'imaginary paintings', is PAINTING TO BE
CONSTRUCTED IN YOUR HEAD: 'Imagine a flower
made of hard material such as gold, silver, stainless
steel, tin, marble, copper, etc. Imagine that the
pedals suddenly become soft like cotton or like living flesh.
In three hours prick all the petals. Save one and press it in a
book. In the margin of the page where the petal is pressed
note the derivation of the petal and the name of the petal.
At least eight hours should be spent in the construction
of the painting.'*
ANTHONY COX
New York City, July 4, 1966
For this special number of Art and Artists Yoko Ono
contributed the following: AUTO-DESTRUCTIVE
EVENTS; 1 - Dissapearing of snow, 2 - Thinking, 3 -
Dreaming, 4 - Waiting/not waiting, 5 - A wind, 6 -
Travel, 7 - Make wishknots in your head. Forget the
wish.
* reproduced by permission from Grapefruit, published by
Weltinnenraums Press, Box 186, NYC 14 USA."
Art and Artists
Volume One, Number Five
August 1966
Edited by Mario Amaya
London: Hansom Books, 1966
Private Collection of Mikihiko Hori
Masonic references: Square and Compasses on a Holy Book and the All Seeing Eye.
Link: en.m.wikipedia.org/wiki/The_Imaginarium_of_Doctor_Parnassus
Square and Compasses
Source: Mackey's Encyclopedia of Freemasonry
These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.
So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.
If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.
It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).
In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:
Yet I this forme of formelesse Deity,
Drewe by the Squire and Compasse of our Creed.
In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.
Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.
The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."
Square and Compass
Source: The Builder October 1916
By Bro. B. C. Ward, Iowa
Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.
As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.
Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.
The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."
Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,
"You should not in the valley stay
While the great horizons stretch away
The very cliffs that wall you round
Are ladders up to higher ground.
And Heaven draws near as you ascend,
The Breeze invites, the Stars befriend.
All things are beckoning to the Best,
Then climb toward God and find sweet Rest."
The Truth Will Set You Free?
"One of my professors divided the class into groups of five and asked us to decide which of the following three individuals had the most freedom:
www.youtube.com/watch?v=BjSio8jur2Y
(1) A person who is not able to sin,
(2) A person who is both able to sin and able not to sin, and
(3) A person who is not able not to sin.
Less than five minutes into the discussion, my group had concluded that the person who was both able to sin and able not to sin (person #2) had the most freedom. We correctly eliminated option #3 since a person who cannot help but sin is really in bondage. But the unanimity of the decision and the ease with which it was arrived at caused us to suspect that something was wrong. Why would we be asked to "discuss" such a "simple" question in a graduate seminar?
We had made two serious errors in our deliberation: we did not take into account the biblical meaning of "freedom" and we did not fully appreciate the nature of sin. Like most people, we thought freedom was the ability to do what one wanted to do—whenever, however, and wherever one chose to do it. Consequently, we reasoned that the person who had the most choices automatically had the most freedom. When I wondered out loud whether we really believed that a person who could sin had more freedom than God, who cannot sin, we found out why we needed some time to discuss the question.
Biblically speaking, freedom is the ability to function the way God designed us to function. This is the reason why freedom and truth are so intertwined; we need to know what our purpose and design are before we can exercise the freedom to fulfill our mission on earth. That is also true of things we ourselves make. A meticulously manufactured Ferrari which, I've been told, is a marvel on the road, is completely useless in the ocean. A hammer functions at its best when it is pounding nails, and a multi-million dollar piece of equipment made for space travel is useless to us unless we know its purpose. Similarly, we function at our best when our lives measure up to our Designer's specifications. It is true that God's purposes can be fulfilled even through people who reject God, but true freedom is found only in God.
Misunderstanding the kind of freedom Christ offers leads to a distorted view of the nature of sin. Some find it hard to give a good reason why sin is prohibited by God. Don't God's prohibitions limit our freedom? Wouldn't some acts, at least, be harmlessly enjoyable if God, for some curious reason, did not brand them "sin"? The answer to both questions is no, and the reason is that sin is a serious defect in humanity, not a virtue. It will eventually turn those who relentlessly cling to it into grotesque distortions of God's original intent for them. Anything that impedes our progress towards our true identity and calling diverts us from our journey to freedom, even when no one else finds out.
That is why it is not quite true to tell people that knowing the truth will set them free. That phrase is part of a very instructive discipleship statement in John 8:31-32 which reads, "To the Jews who had believed him, Jesus said, 'If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.'" Did you notice the conditional nature of the freedom proclaimed here? Only by holding to the teaching of Christ in the context of purposeful discipleship can true freedom be found. James 1:25 tells us that practicing God's perfect law gives us freedom. Without a clear understanding of a call to freedom in Christ, any thirst for righteousness and passion for the lost will be seriously hindered, for we will secretly think that the requirements of righteousness are really deprivations.
No, I am not advocating works salvation. We are saved by grace through faith alone, but in the process of growth as believers, the light of the gospel must gradually shine on those areas of our lives that hold us back from fulfilling our true calling. When the gospel of Christ begins to chip away at those holdups, we learn what it means to be truly free and why it is prudent to hate sin. John Witherspoon was right. In his sermon on the first Thanksgiving Day called after the war for independence in the U.S., he declared, "A republic once equally poised must either preserve its virtue or lose its liberty."(1) Whether for an individual or a sovereign nation, truth and virtue are the rails upon which the wheels of freedom roll."
J.M. Njoroge
"Love, myths and other stories" is the exhibition celebrating the bimillennian of Ovidio (Rome, Scuderie del Quirinale) and dedicated to the life, work and legacy of Ovid.
Words and verses: this is what remains of Ovid. Even his face is known to us only through evocations in Mediaeval manuscripts and Renaissance books that provide us with imaginary likenesses: the poet appears on the frontispieces either standing or seated at his desk, represented according to the canons of a man of letters of the period, often wearing a laurel wreath.
More is known about Ovid's personality which can be construed from his vast literary output, and has come down to us in manuscripts, giving him the immortality that he himself prophesied at the end of Metamorphoses. The poet tackled all the main styles in literature, grappling with and mastering very different genres, modernizing both the content and the form.
The romantic elegy features in his poetry from the early years: in the “Amores” the poet writes of earthly love for young girls, matrons, slaves and freedwomen; in the “Heroides” he explores the feelings of the mythic heroines betrayed and abandoned by deceitful or simply inattentive lovers; he adopts yet another register for “Ars amatoria”, where passion and desire become the subject of an educational guide. He then went on to tackle civic and epic poetry, creating the poem that would make him famous for generations, the “Metamorphoses”. Ovid occupies a special place among the great poets of the Latin world for the size and variety of his literary production and his role in handing down the great tradition of classical mythology. Thanks to him the enthralling tales of the gods, heroes, youths and nymphs have been imprinted in our collective memory.
Through his poetry, the word that overcomes the oblivion of time, Ovid achieved the immortality he so desired.
Me vatem celebrate, viri, mihi dicite laudes,
cantetur toto nomen in orbe meum
[ars 2, 739~740]
Celebrate me the prophet, O ye men:
sing my praises, let my name be sung
in all the world
Me ev'ry youth shall praise, extol my name,
And o'er the globe diffuse my lasting fame.
Ovid was an acute observer of contemporary Rome. He wrote of made—up women, ardent lovers, assignations and the sybaritic pleasures of banquets and theatrical performance. He frequented the intellectual circles and the most exclusive salons in the city where his instructive playful approach was particularly appreciated, although it made him unpopular with the emperor, who was engaged in a campaign of moral reform. For a crime, the precise nature of which remains unknown, Augustus exiled the sophisticated interpreter of Greek and Roman myth to Tomis, present-day Costanta in Romania. His later years were marked by the pain of exile and the vain hope that his sentence would be reduced.
Giovan Battista Benvenuti, called l’Ortolano
Ca. 1505-1510
Oil on panel
Exhibition: “Ovidio: Loves, Myths & Other Stories”
Scuderie del Quirinale, Rome
SANFORD, WILLIAM ELI, businessman, philanthropist, and politician; b. 16 Sept. 1838 in New York City, son of Eli Sanford, a carpenter, and Emmeline Argall; m. first 25 April 1856 Emmeline Jackson, and they had one child; m. secondly 25 April 1866 Harriet Sophia Vaux, and they had two sons and two daughters; drowned 10 July 1899 in Lake Rosseau, Ont.
Shortly before his seventh birthday William Eli Sanford was orphaned. He was sent to Hamilton, Upper Canada, to live with his aunt Lydia Ann Sanford and her husband, Edward Jackson*, a wealthy tinsmith and prominent Methodist churchman. Upon his graduation from Central School, Sanford briefly attended a private school in Connecticut. At the age of 15 or 16 he clerked for a firm of booksellers and publishers in New York City before returning to Hamilton in 1856 to marry his cousin, the Jacksons’ only daughter. The couple subsequently moved to London; Sanford joined his uncle Edward Jackson and Murray Anderson in partnership in a local iron foundry known as Anderson, Sanford and Company. After 18 months of marriage, Emmeline died on 15 Nov. 1857, having given birth to a child who did not long survive her. It was a terrible blow for Sanford who gave up his partnership and went back to Hamilton. There he soon became active in the wool clip trade.
Sanford, in association with two New York firms, is reputed to have captured a large share of this lucrative market in Essex, Kent, and Lambton counties. Yet, despite the profits, he remained in business for only about two years before moving into the manufacture of ready-made clothing. At the time most clothes were still made at home or by tailors. More efficient technology had only recently made its appearance, notably the treadle-operated sewing-machine [see Richard Mott Wanzer] and the band-knife. Increased productivity from these inventions made possible a market for ready-made clothing of good style and Sanford seized the opportunity to pioneer the manufacture of men’s apparel in Canada, in partnership with Alexander McInnes. Sanford, McInnes and Company began operations in July 1861. Jackson contributed $10,000 and Alexander’s brother Donald put up a similar amount. The factory itself was little more than a warehouse for the cutting of fabrics and the storage of finished goods. The actual sewing was farmed out to highly skilled German tailors who distributed the pieces to several hundred women for assembly in their homes. These German immigrants came to Hamilton at the invitation of Albert Smith Vail, formerly a supervisor with a New York City clothing firm, who joined Sanford and McInnes as foreman in 1861. Of German descent and thoroughly fluent in the language, Vail was a popular figure among Hamilton’s large German-speaking population. His expert knowledge of tailoring made him a key member of the firm, and Sanford generously recognized Vail’s services.
By 1865 Sanford and McInnes were already looking to expand their premises and the following year they acquired an adjacent building for their growing trade. McInnes handled the office and warehouse; Sanford assumed responsibility for marketing and his energy was a critical factor in the company’s success. He showed his samples throughout the Canadas as well as the Maritimes and by 1867 he had become the first Canadian clothing manufacturer to capture the Red River trade, with Alexander Begg as his agent. The firm’s margin of profit depended upon reorders, and Sanford succeeded in building a favourable reputation, which he maintained.
The firm’s spectacular expansion during the 1860s mirrored Hamilton’s impressive recovery from the depression of 1857 and its transformation into an industrial centre. The growth of Sanford and McInnes was helped by lack of competition from the United States because of the Civil War and from British industries. From a small beginning – sales in the first year were $32,000 – Sanford and McInnes had become the largest clothing manufacturer in Hamilton by 1871 with sales of $350,000 and an inside work-force of 455. The next largest of the city’s 35 tailors or clothing manufacturers had sales of only $40,000 and employed a mere 15 workers. Indeed, the business was the fourth largest employer in Ontario and the largest in the clothing sector in 1871. By comparison, Toronto’s biggest clothing establishment produced $110,000 worth of goods and employed 124 workers.
When the partnership was dissolved late in 1871, Sanford brought Vail and Francis Price Bickley into the business, now styled Sanford, Vail and Bickley; they extended their agreement for three more years in December 1876. In 1879 Bickley retired and the remaining partners, along with William Henry Duffield, the firm’s bookkeeper, continued the business as Sanford, Vail and Company.
Throughout the 1870s the new firm prospered. Nevertheless, the Liberal government’s adherence to a policy of revenue tariffs, with the same amount of duty on ready-made clothing as on the cloth, put Sanford at a severe disadvantage in competition with the English manufacturers of shoddy. This was a substandard inexpensive cloth made especially for workers’ clothing. The shoddy clothes that Sanford was forced to import comprised about 30 per cent of his sales. In testimony before a House of Commons select committee, appointed in 1874 to investigate the problems of Canadian manufacturers, Sanford claimed: “We have an advantage over the English in the style and finish of the better class, but cannot compete with them in the very low-priced goods and make a living profit.” He urged the government, unsuccessfully, to raise the duty on imported clothing from 15 to 25 per cent to stimulate the production of domestic shoddy. Thus protected, he argued, Canadian manufacturers would “wipe English shoddy goods out of this market.” And with the growing general demand for relatively fashionable ready-made clothing, Sanford claimed, his firm alone would gain “over $200,000 additional business.” A long-time member of the Reform (Liberal) party, Sanford had served as president of the local association. When the Liberals decided in 1876 to stand by existing tariffs, he, like George Elias Tuckett, a Hamilton manufacturer of tobacco, threw his support to the Conservatives and Sir John A. Macdonald’s evolving National Policy. Two years after the Conservatives returned to power in 1878, Sanford’s sales doubled, as did the number of his employees (from 1,000 to 2,000).
Under the protection of the National Policy, Sanford in 1881 opened in Hamilton and Toronto the first of his chain of retail clothing outlets, called Oak Hall, a name which quickly became synonymous with clothes of good quality and moderate price. He opened stores in St Catharines (about 1888), London (about 1892), and Windsor (about 1895); during this period he also established three agencies: Winnipeg (1882), Toronto (1889), and Victoria (1890). By the early 1880s the original three-storey stone warehouse had given way to a four-storey building. The working part of it was equipped with the latest machines and labour-saving instruments. Each band-knife, for instance, was capable of cutting 100 pairs of pants per hour, 350 suits or 50 overcoats per day. The stockrooms were filled with a large assortment of men’s, boys’, and youths’ clothing of every grade and price, dress shirts, laced tweed and regatta shirts, an elegant stock of ladies’ mantles, and all classes of rubber goods and overalls. Sixteen salesmen canvassed the country, and during the busy season the firm shipped from $12,000 to $15,000 worth of goods daily to all parts of the dominion.
In an industry which encouraged outwork, the sewing-machine was as adaptable to cottage production as it was to factories, where workers were crowded into small, poorly lit shops. Sanford used both modes of production. The former provided low paid, largely female, and readily available workers incapable, for the most part, of organizing for their own protection. In his fight to stay ahead of the competition, Sanford followed prices set by the major clothing industries in Toronto and Montreal but was always ready to undercut his rivals. He sought neither to control nor to interfere with the low wages paid by his contractors, who passed on any reduction in price to their workers. His pursuit of a living profit was carried on in the face of his workers’ need for a living wage. In November 1896 the company announced a general wage reduction of ten per cent, which remained in effect for one year. Three months later Sanford attempted to impose a more drastic cut. He announced his intention to slash prices on two popular lines of overcoats by as much as 35 per cent. The coatmakers refused to accept the work and the city’s garment workers threatened a strike. Within two days Sanford consented to a smaller reduction.
The market for clothing opened up rapidly to Canadian manufacturers under the National Policy but the Department of Militia and Defence continued to purchase uniforms from England. When Adolphe-Philippe Caron* became minister of militia in 1880 he determined to reverse this practice. He encouraged Sanford and a few others to visit the great military clothing factories in Pimlico, London, England. In 1883 the department issued the first all-Canadian clothing contracts, except for the production of scarlet cloth which was ordered from England until 1886. Sanford, who had purchased the necessary equipment after the Pimlico visit, tendered for an order of 5,000 greatcoats and appealed to Macdonald to assist him in obtaining it. After 1886 the department abandoned open competition for its clothing contracts in favour of a circular to the small coterie of wealthy manufacturers who had gone to Pimlico and subsequently made the investment necessary to produce cloth of the required standard. According to the same rationale of saving itself “trouble,” the department scrapped annual contracts for three-year ones.
After 1878 Sanford had become a generous contributor to, and a tireless worker for, the Conservative party. Macdonald called him to the Senate on 8 Feb. 1887 in recognition of his wealth and wide business contacts, and also of his leadership in the national Methodist church, whose strength the prime minister could not ignore. The decision was especially satisfying to the Methodists; their leading clergymen in Ontario had campaigned hard throughout the summer and fall of 1886 for the appointment. During the election of 1887 Sanford worked diligently in Hamilton, and, the Spectator commented, “perhaps no man in Hamilton worked more effectively.” One of the new senator’s first political appointments was to the board of directors of the Empire newspaper in Toronto, which the Conservatives had established in 1887. Like all partisan newspapers, it depended on contributions from party supporters. Sanford not only called upon his friends and associates but, in February 1888, initiated a fund-raising campaign among his customers. The response to the various appeals was not satisfactory, however, and the paper’s financial woes persisted.
After his appointment to the Senate in 1887, Sanford took immediate steps to incorporate his firm as a joint-stock company. He had been the sole proprietor since 1884 when his partners had retired and had been accustomed to deal directly with the government. As a senator, subject to the Independence of Parliament act, Sanford could do so only as a shareholder in an incorporated company. To avoid criticism while waiting for his patent, he assigned his 1886 government contract to another. Although he ceased to be the real contractor, Sanford’s interest remained “exactly the same,” as a select committee on public accounts looking into patronage surrounding clothing contracts reported in 1889. Criticism of patronage continued on the floor of the House of Commons to the end of the century. Much of the opposition’s attack centred on Sanford’s violation of the spirit of the act. Liberal mp James Somerville charged him with evading the law. “Whether Mr. Sanford receives this money as W. E. Sanford, manufacturer of clothing . . . or as the W. E. Sanford Manufacturing Company . . . the money goes into W. E. Sanford’s pocket,” Somerville argued. He also alleged that Sanford’s contracts were simply a reward for his generous contributions to the Conservatives. The contracts, however, continued after the Liberals returned to power in 1896, an indication that quality rather than merely patronage was the key criterion. A more serious accusation was collusion. In 1891 Somerville suggested that Sanford and Bennett Rosamond* of Almonte had a secret agreement to “share in the plunder.” William Mulock*, another Liberal mp, repeated the accusation the following year. In 1896 the former Conservative minister of militia and defence, David Tisdale, seemingly confirmed these allegations and the new Liberal minister, Frederick William Borden*, reported that Sanford had cornered the markets for scarlet serge and cloth for greatcoats. Borden also reiterated the long-standing suspicion that Sanford and others had conspired to fix prices. Sanford telegraphed him an indignant denial and requested that the minister read it into the record. Borden did so with “very great pleasure” and thereafter never again expressed any doubts about Sanford’s probity. Borden did, however, resurrect the one-year contract, but the practice of inviting by private circular the same firms to tender for militia orders remained in place.
Sanford’s memberships on Senate committees such as banking and commerce (1887–99) and railways, telegraphs, and harbours (1887–93, 1895–99) reflected his interest in the development of the Canadian economy. As a member of John Christian Schultz’s select committee on the resources of the Mackenzie River basin (1888), Sanford looked forward enthusiastically to the benefits of large-scale immigration. The vastness of the northwest with its seemingly unlimited potential had seized his imagination the moment he first set foot in it nearly 30 years earlier. In 1884, as the senior member of the North Western Drainage Company, he had received 52,000 acres of land from John Norquay*’s government in Manitoba in payment for draining the Big Grass marsh and Westbourne bog, an undertaking that was not completed until three years later. Since Sanford did not expect to sell the land for many years, he set aside 25,000 acres for a cattle ranch. The remainder was held for future profit. Put up for sale in 1898, it was subsequently disposed of as part of his estate “at prices varying from three dollars to thirty dollars per acre, thus realizing,” as his Winnipeg manager and executor put it, “a very handsome profit.”
Sanford eased the demands of an extensive manufacturing enterprise and the pressures of politics, to say nothing of his participation in various Methodist organizations and philanthropic endeavours, by shrewd judgement in choosing able men such as Albert Vail to help manage his affairs. Robert Thomas Riley, a farmer from the Hamilton area, was another who proved indispensable. He was hired in 1881 to let sub-contracts for the projects of the North Western Drainage Company. Work did not begin until the summer of 1882 and the job proved so discouraging because of high water that the other directors sold out their interests to Sanford. Riley then moved to Winnipeg and took charge of Sanford’s real estate deals, his branch clothing business, and the drainage contracts. In 1886, the year before the completion of the draining, Sanford brought together several of his wealthy Hamilton friends and organized the Westbourne Cattle Company on the 25,000 acres of land he had reserved for that purpose. The ranch began in a modest way with 60 or 70 brood-mares and some 400 cows with calves but soon increased to 200 horses and 1,000 cattle. At his annual sale of horses, Sanford ordered a special train out of Winnipeg just to ensure a “large attendance.” During the dozen or so years that the ranch operated, Riley recorded sales of 667 horses. No similar record exists for cattle but in one year 250 head were shipped to Montreal for export. Sanford also farmed 500 acres of wheat, which yielded from 30 to 50 bushels per acre.
If immigration to the northwest was critical to the expansion of domestic markets and Sanford’s own financial growth, so too was the encouragement of international trade. For years he attempted to establish an export trade without success. In testimony before a select committee in 1874, he noted that American protectionist policy effectively excluded his products. Even if the Canadian government were to offer a full rebate on the duty he would be unable to secure a foothold in that market because the American garment industry was so well established. In 1894 Sanford was in Washington, unofficially keeping Sir John Sparrow David Thompson informed of the stormy progress of a “freer trade” bill through Congress. He was on friendly terms with many of his political counterparts and regularly joined them for dinner or conversation in the smoking rooms. Indeed, he was so much at home that they referred to him “as one of our Senators from the State of Canada.” Trade with Australia, however, was his foremost objective and in 1888 his trade representative reported enthusiastically on the Australian demand for “Canadian Halifax tweeds, and all-wool light weight tweeds in knobby, effective styles.” The problem was the lack of a regular shipping link to develop the trade. But in spite of this difficulty Sanford never abandoned his effort to break into that market and, as late as 1895, his agent was still “canvassing the trade of the Australian colonies.”
Sanford speculated heavily in real estate. He was not only one of the largest landowners in Manitoba but also held numerous dwellings and lots in Hamilton and elsewhere. Not all deals turned out profitably. In 1880 Sanford purchased 1,000 acres of prime marble lands in Barrie Township with the intention of forming a company to develop the property. His plans never materialized because the market was too small to support an economical operation and the type of marble quarried was unfashionable. Sanford was a promoter and managing director designate of the proposed Saskatchewan Colonization Railway Company, vice-president of the Hamilton Provident and Loan Company, and director of the Exchange Bank of Canada. He was president of the Hamilton Board of Trade in 1876–77 and served on the executive committee of the Canadian Manufacturers’ Association in 1887–88; he does not, however, appear to have played an active role in the association.
Throughout his activity in business and associations related to it, Sanford was well known for his philanthropy, his public spirit, and his many acts of charity. A pillar of the Centenary Methodist Church in Hamilton from 1868, he carried on a tradition established by his uncle, one of its founders and leading members. He served as steward, secretary of the trust board, and treasurer of several funds, and was one of the principal subscribers to the building fund. He was a lay delegate to every general conference after the union of Methodist bodies. A devoted member of Centenary’s music committee, Sanford could take credit for the fact that the musical part of the services was considered the best in the city. He contributed liberally to the missionary, educational, and other agencies of the Methodist Church. He also supported the British and Foreign Bible Society, serving as vice-president of the Hamilton branch for a number of years.
During 1873, Sanford, on a visit to Victoria, “suggested that some permanent form of work should be undertaken” on behalf of the large number of Chinese there outside the “civilizing” influence of the Christian church. The following year he pledged $500 towards the establishment of a Chinese mission and promised a like amount annually to sustain its work. The Sanford Mission School, which began with great expectations, folded quickly because of racial prejudice and had closed its doors by 1877 or 1878.
Again like his uncle, Sanford was generous in his support of education. He was one of the original directors of the Dundas Wesleyan Boys’ Institute, which was incorporated in March 1873. Five years later he joined the directors of the Wesleyan Female College (later the Wesleyan Ladies’ College), serving as vice-president (1881–88) and president (1890–97). He was also a director of the Hamilton Art School. Victoria College was close to his heart and he sat on the college board (later the board of regents) from 1876 until his death. During the bitter debate over the college’s affiliation with the University of Toronto, Sanford stood with the proposal’s opponents, believing that the college should be “independent of state aid and state influence.” He even offered the Methodist Conference $50,000 to try to secure this “much-coveted prize” for Hamilton.
Another major concern was the child immigration program. Sanford became acquainted with it when the Reverend Dr Thomas Bowman Stephenson arrived in Hamilton in 1872 to establish a branch there of the Children’s Home. The purpose of the Children’s Home was to act as a distributing centre for immigrant children to be adopted into Canadian families as farm labourers, manual labourers, artisans, or domestics, in short to do work for which the local supply was less than equal to the demand. In return, the children would receive regular schooling and a fixed scale of wages. Sanford’s sympathy had a personal dimension. In a speech to the St Mary’s Orphan Asylum in 1893 he remarked: “When I see homeless little ones . . . I feel real sympathy for them, for in my days of childhood I knew nothing of a mother’s love and a father’s care.” Of the first party of 34 boys sent to the home in May 1872, two found employment in Sanford’s warehouse. As treasurer of the Canadian work, he was responsible for receiving and banking the children’s earnings. He also took a great interest in following up the home’s placements and acted decisively in cases where a charge was either mistreated or neglected. He considered the program a resounding success and had harsh words for its detractors. He believed that children were the “most desirable immigrants” because they had “no established habits” and “with Canadian training and Canadian life they very rapidly assimilate and become the most reliable class of people.” Sanford is, perhaps, best remembered for Elsinore, constructed in 1890, at a personal cost of $10,000, as a non-sectarian summer home for the sick and destitute children of Hamilton. Situated on Burlington Beach, it was designed after the style of summer resorts with large open verandas and pleasant airy rooms. About 1896 the original policy was revised and Elsinore became a convalescent home for adult poor. It remained, however, a gift, maintained at Sanford’s expense.
As the scale of his benevolence demonstrates, Sanford was a man of great wealth. He enjoyed its trappings. More than anything else, his home, which he had inherited from his aunt in 1875, came to symbolize his position within the community. Two years after moving into the house, he began the first of two major reconstruction projects which altered it beyond recognition. The second, finished in 1892, took two years to complete and made it one of the handsomest homes in Ontario, if not the country. A stately 56-room mansion, Wesanford (named after himself) was said to have cost about $250,000 for the second reconstruction alone. Its spacious grounds and conservatories covered half a city block; its richly decorated interior was filled with rare tropical plants and with paintings, statuary, and other art treasures, valued at $100,000, collected during numerous trips abroad. The house had the latest innovations: electric elevators, automatic gas-lighters, electrical orchestrinas, and a telephone system linking every room. The largest room, 50 feet by 28 feet, was described as “more like the banquetting hall of some old feudal castle than the entertaining room of a modern residence.” Such were his extravagant whims that the taps of a guest-room were inlaid with Royal Crown Derby. With its lavish furnishings, its pinnacled tower, colonnaded portico, and circular drive, Wesanford embodied Sanford’s status, as did his membership in the Hamilton Club, the Rideau Club in Ottawa, the Albany Club in Toronto, and the Royal Hamilton Yacht Club, of which he was commodore.
Sanford had always taken long holidays with his family in Europe and elsewhere. None the less, business claimed most of his attention and his appointment to the Senate reduced the time spent with his family even further – four to six months a year at the “extreme limit.” Gradually, he and his second wife drifted apart for reasons which were only hinted at, and their separate lives became common knowledge. In 1894 Lady Aberdeen [Marjoribanks*] wrote in her journal: “We know full well that it is a notorious fact that when he arrives home Mrs Sanford goes away, & when she comes home, he goes away, & that there are reasons for this in his private life. Nothing has been openly brought before the Courts, & so we have asked him to dinner etc. & all that was his due as Senator but nothing more.” Sanford concocted the story of owning silver mines in Mexico which he visited yearly from 1897 until his death, a myth which was exposed by one of his executors, probably Mrs Sanford, after his death. He had pestered Lady Aberdeen and also Lady Thompson [Affleck*] for a knighthood but the former sniffed: “He is too hopelessly vulgar and indelicate for anything.”
Sanford’s death came suddenly at his summer home on Lake Rosseau. About to return from a morning’s fishing, he found his anchor wedged in rocks. Rather than exert himself, he cut it loose, tying his life preserver to it as a buoy. At that moment he was seized by a severe attack of rheumatism and capsized the boat. His young female companion had a life preserver but Sanford, unable to use his arms because of the attack, drowned. His entire estate, valued at over $1,000,000, went to his family with no provision for charity. The Hamilton Spectator explained, “He was of the opinion that the Ontario Government takes enough for that purpose by its succession duties.”
After a grand funeral, Sanford was interred in a mausoleum situated on a beautiful knoll overlooking Lake Ontario. Built at a cost of about $100,000, it is a scaled-down (30 feet by 18 feet) version of a Greek temple, with polished columns and richly carved capitals and bases. On the roof above the entrance stands a statue of hope with its right hand of grace raised heavenward and its left resting on the anchor of faith. Sanford sought not merely to perpetuate his name as a merchant prince, legislator, and Christian; he also hoped that his example, symbolized by this work of art, would prove, as the Kingston News expressed it, “instructive and inspiring to Canadian young men, as that of a businessman who, beginning with almost nothing, became wealthy and influential, while adhering strictly to Christian principles.”
The homily, however, is overdrawn. Sanford had wealthy origins and received his initial backing from his millionaire uncle. As he grew rich at the expense of his sweated labourers, he courted respectability, sought and received the prestige of a senatorship, and feathered his own nest. Wealth became an end in itself, something that must, as in the case of Wesanford, be seen to be appreciated and, only incidentally, the opportunity for fuller service. There is an irony here also. As the city’s largest employer, Sanford saw himself, not as an exploiter, but as a benefactor who provided hundreds of men and women and boys and girls with jobs and the opportunity to learn a trade so that they might become self-sufficient and contributing members of society. He never once paused to consider how precariously their lives hung in the balance of his pursuit of a living profit, nor how sumptuously he lived in contrast to their struggle for a meagre existence.
Week #5
This week, as a Tarantino fan, I wanted to pay homage to his work (BTW this could be a interesting project to work on). Kill Bill is one of my favorite movies, so I wanted to do session starring one of the characters. So I hope you recognize O-Ren Ishii even if the sword is not Hattori Hanzo steel!
At first, I wanted to do it outdoor ('cause I'm an outdoor guy) but the weather is no longer outdoor shots friendly. Then I had a opportunity to experiment and handle light in a studio environment. A really instructive experience as I also could try out mode shooting.
--
Semaine #5
Pour cette semaine, le fan de Tarantino que je suis, avait envie de rendre hommage à son travail (D'ailleurs ça pourrait être une idée de projet intéressante à creuser). Kill Bill étant l'un de mes films favori, j'avais en tête de faire une session avec l'un des personnages du film. J'espère donc que vous aurez reconnu O-Ren Ishii même si le Katana n'est pas un Hattori Hanzo!
Au départ je souhaitais le faire en extérieur mais les températures hivernales ne s'y prête plus trop. Voilà donc ma première session en studio. C'était l'occasion pour moi donc d'expérimenter et de gérer la lumière en studio. Expérience très instructive au final puisque j'ai également pu m'exercer au shooting mode.
Model: Mina
MUA: Helene Menard
Strobist info
Key light: 430 EX 1/2 Power @105mm through a 32x32 softbox, camera right
Fill light:430 EX II 1/4 Power @24mm in a silver reflected umbrella, camera left
Triggered by Pixel Pawn
Rebel XSi/450D + EF 50mm F1.8 @F4 Iso 200
Edited in Photoshop CS5
A street with a cable car wagon passing over between the Itararé and Palmeiras stations.
"It is going to be a beautiful World Cup, but it won't be the World cup of the Brazilian people, because they won't be able to afford tickets. The richer will attend the games, will see nice modern stadiums ... but the whole people will pay the bill."
Those words of Romario, now a member of federal parliament resonate as the 2014 World Cup is about to start. I decided to release a few pictures I shot in 2013 in one of Rio's biggest favela. This set will take you to the "Complexo do Alemao", literally the "Complex of the German" (en.wikipedia.org/wiki/Complexo_do_Alem%C3%A3o). It is an aggregate of several favelas on a few hills and the home of about 70000 people in the northern area of Rio de Janeiro.
The Complex used to host some drug trafficking gangs until it was pacified by the military police and the Brazilian army back in 2010. The pacification process unfortunately did not occur without civilian losses and if security improved since then, the nature of the danger for its inhabitants changed.
The Complex is famous for many reasons among which is the recently built cable car. After the pacification, the police built police stations within the favela for military police units which mission consists in maintaining the "pacified order". Their presence and action are sometimes source of some scandals such as the disappearance of Amarildo in 2013 in the favela of Rocinha (www.bbc.com/news/world-latin-america-24362311). Along with the police stations came an usual infrastructure supposed to improve the daily life of local inhabitants : a cable car linking the top of the hills to the nearest suburban train station. As an member of the residents association said, the cable car was a not negotiable project for the authorities. Despite its very expensive construction and maintenance prices and the fact that most of the favela did not benefit from basic infrastructures such as basic sanitation. If the cable car now enable some people to save time on their daily journeys, it remains used by a mere 12% of the residents although they are given free tickets (ultimosegundo.ig.com.br/brasil/rj/construido-por-r-210-mi...). The presence of this infrastructure thus raises questions about its relevancy.
Unfortunately, this very ambitious project must feel very lonely in Rio's metropolitan area. Indeed, most of the public transportation projects once set for the 2014 World Cup and the 2016 Olympics were purely abandoned in the last years. It is again instructive to dig into Romario's outspoken words : "FIFA got what it came for: money," he told the New York Times. "Things like transportation that affect the public after the tournament is over? They don’t care. They don’t care about what is going to be left behind. They found a way to get rich on the World Cup and they robbed the people instead. This is the real shame."
Hasselblad 500 C/M, Zeiss 80 CF T*, Fuji RVP 50 @ 50, Manfrotto 290 Tripod, Sekonic 758 in spot mode, Epson V600 straight scan.
I am beginning to understand the fuss about Velvia. This was a moderately long exposure made with the foliage on the hillside in the middle distance placed in Zone 3 with the Sekonic 758 in spot mode. A Singh-Ray warming polarized may also have been used (I do not have my notes). The sky has not blown out for the most part and the colors have the distinct look I have come to associate with Velvia images. After several prior exposures on C-41 that did not bring out the foliage, it was heartening to finally get an exposure that gives the viewer a true sense of the forested hills that lead down to the water's edge.
Any technical or instructive feedback, particularly on shooting Velvia, would be most welcome.
-- Page 18
"PIECE FOR THE WIND
Cut a painting up and let them be lost
in the wind.
1962 summer"
" PAINTING FOR THE SKIES
to Toshi Ichiyanagi
Drill a hole in the sky.
Cut out a paper the same size
as the hole.
Paste hair over the entire surface
of the paper.
Burn the paper.
The sky should be pure blue.
1962 summer"
"Yoko Ono performs her work CUT PIECE
at Carnegie Hall
Concept-art, where you can be an Artist, goes
further and involves with the audience as in Ono's CUT
PIECE, where each member of the audience is asked
to come up on the stage one at a time and remove the
performer's clothing with a large pair of tailor's
shears. The performer sits motionless through the
whole operation in a kneeling position until all the
clothing has been removed or everybody has had a
chance to cut, usually about an hour. In contrast to
the rest of the ceoncert which is usually filled with
restlessness in the audience, this piece always takes
place in complete silence, with periods of several
minutes elapsing before the next performer (member
of the audience) gets enough courage to come up on the
stage. Usually only one third of the audience performs
while the rest apparently consider the prospect."
-- Page 17
"Ono leads in a direction that might be called Concept-Art
INSTRUCTIVE AUTO-DESTRUCTION
THE FULL MOON hangs over the Lower East Side, its light
shines on paper-littered streets. In the daytime 2nd Avenue
is jammed with traffic and it's possible to look up through
the dust and heat at the sky and imagine what those few
seconds would be like before it came if eternity were to fit.
What an EVENT!
What is an Event and what does it have to do with Art?
Circa 1950: Yoko Ono is sitting around some-place
striking matches. She is observing the significance of a
natural act. Many matches later she finds that by lighting
a match and watching til it has gone out she is making
something that has a shorter existence than herself, and
by comparison is making her life longer.
When people are asked to observe the passage of time
they may feel ill at ease. Is this why we have a term like
auto-destruction? One of Yoko Ono's first events is
called LIGHTING PIECE: 'Light a match and watch
till it goes out.'
1961: her first one-man show in New York, in which
fifteen works were what she calls INSTRUCTUER;
'Something that emerged from instruction and yet not
quite emerged - not quite structured - never quite struc-
tured --- like an unfinished church with a sky ceiling.'
One of these works which was described by a critic as 'a
grimy unstrung canvas with a hole in it' is SMOKE
PAINTING: 'Light canvas or any finished painting with
a cigarettes at any time for any length of time. See the smoke
movement. The painting ends when the whole canvas is
gone.'* For Ono, paintings like Event do end: an ad-
ditional act in life; something to solve the temptation of
insanity.
Other works in her 1961 show were, PAINTING TO
BE STEPPED ON: 'Leave a piece of canvas or finished
painting on the floor or in the street.'* A + B PAINTING;
'Cut out a circle on canvas. A. Place a numeral figure, a
roman letter, or a katakanao on canvas B at an arbitrary
point. Place canvas A on canvas B and hang them together.
The figure on canvas B may show, may show partially, or
may not show. You may use old paintings, photographs, etc.
instead of blank canvases.'* PAINTING FOR THE
WIND: 'Make a hole. Leave it in the wind.'* PAINT-
ING TO SEE THE SKIES: 'Drill two holes into a can-
vas. Hang it where you can see the sky. (Change the place
of hanging. Try both the front and the rear windows, to
see if the skies are different.')* PAINTING TO LET
THE EVENING LIGHT GO THROUGH: 'Hang a
bottle behind a canvas. Place the canvas where the west
light comes in. The painting will exist when the bottle
creates a shadow on the canvas, or it does not have to
exist. The bottle may contain liquor, water, grasshoppers,
ants or singing insects, or it does not have to contain.'*
BLOOD PIECE: 'Use your blood to paint. Keep painting
until you faint (A). Keep painting until you die (B).'*
These and the others in the show were designed to be
done by anybody although at the time it was not apparent
to most observers and as well the works had been made by
Ono, they were regarded as going in one direction only:
purely auto-destructive. Actually all her paintings exist
in two phases. (1) The instruction phase; which may be
compared to a musical composition; written, copywritten,
distributed, and generally at large for anybody to make
(perform) and show (2) the existence of the particular
piece, which generally has some aspect which is in a state
of flux. Sometimes this may be only one-way, sometimes
it may be oscillating, or the piece may just need to be
refuelled, so to speak.
The one aspect which is considered so important in
most painting, the graphic element, or visual design, is
almost never stated except in the vaguest way as in A + B
PAINTING, and like a Swiss Patent, it is never clear
exactly how the formula goes. This is left up to the indi-
vidual who is to construct the work and how he feels about
such things. For the maker of the work and the audience
this opens up all sorts of possibilities. One is able to
observe certain relationships between art and life that are
usually overlooked in purely graphic art. Instead of saying
how the hell did he do that one might say why the hell do
I have to do that. The owner and/or maker of the painting
must continually come to grips with certain problems that
force him to consider what the concept of art is all about.
Recently, while the works of hers constructed by various
painters and sculptors were being collected in a gallery
for a show this coming fall, a piece was accidentally sold.
The piece WORD MACHINE #1 SKY MACHINE,
which produces a card with the word 'sky' on it when 25c
is deposited was acquired by Mr. & Mrs. Robert Scull. In
order to complete the sale in the case of this particular
piece it was necessary for Mr. Scull to sign a contract in
which he only received the right to possess the machine
but had to agree that serving of the machine would
remain the right of the maker and the maker would
receive 60% of the proceeds of the sake of 'sky' cards.
The pure iconism of the work is at question. It is a
machine, it has to be cleaned, repaired, cards replaced,
money extracted, in short, handled like crazy and the owner
and the maker have become involved in a continual
bureaucratic even in order to meet the terms of the con-
tract. Her original composition for this work states that
these machines should eventually replace all Coca-cola
and chewing gum machines, etc. everywhere. Immediately
there is a threat on these manmoth industies which have
always been auto-destructive in nature anyway - this
piece is a kind of a parody of them - and pocesses certain
interesting problems as the underworld usually controls
the vending machine operations here in New York. Is
there something wrong with a society that vends art in
machines instead of phosphate? Many agree that the coke
bottole has long been of better use and more valuable than
its contents anyway, and certain artists have even emulated
it in what has come to be known as Pop art.
Ono's work involves many facets and many roots that
are deeply traditional in Eastern and Western thought. In
the East there are traditions that have been obscured by
the advent of the West and one might hope that the reverse
may take place in the West: interbreeding considered
healthful. In Japan it was common and still is to a lesser
degree, to wrap one's lunch in a beautiful package -
intricately embossed gold foil was ideal (there are still
many things we don't know about food) - to contemplate
while eating in the woods; of course the wrapping would
be thrown away ... or for many people to gather with
the express purpose of observing the moon, without any
particular motive scientific or otherwise. This approach is
referred to as 'wabi and sabi' and it is considered that no
clear translation should be available.
In the West Ono relates to that arear referred to by Gene
Swenson as 'The Other Tradiotion'; Duchamp, Ernst,
Cage, Rauschenberg, Johns, etc., and it is interesting that
these men were attracted to her and attended her concerts
and events held in 1959-61 at her loft on Chambers St.
in New York before her return to Tokyo (at one point she
was close to Cage and tourned Japan with him in 1962, but
her music which has been described as 'music of the mind'
is diametrically opposed to his in philosophy and has no
audible sound in the conventional sense.)
What about painting of the mind? One of Ono's works
in her series 'imaginary paintings', is PAINTING TO BE
CONSTRUCTED IN YOUR HEAD: 'Imagine a flower
made of hard material such as gold, silver, stainless
steel, tin, marble, copper, etc. Imagine that the
pedals suddenly become soft like cotton or like living flesh.
In three hours prick all the petals. Save one and press it in a
book. In the margin of the page where the petal is pressed
note the derivation of the petal and the name of the petal.
At least eight hours should be spent in the construction
of the painting.'*
ANTHONY COX
New York City, July 4, 1966
For this special number of Art and Artists Yoko Ono
contributed the following: AUTO-DESTRUCTIVE
EVENTS; 1 - Dissapearing of snow, 2 - Thinking, 3 -
Dreaming, 4 - Waiting/not waiting, 5 - A wind, 6 -
Travel, 7 - Make wishknots in your head. Forget the
wish.
* reproduced by permission from Grapefruit, published by
Weltinnenraums Press, Box 186, NYC 14 USA."
Art and Artists
Volume One, Number Five
August 1966
Edited by Mario Amaya
London: Hansom Books, 1966
Private Collection of Mikihiko Hori
Hans Memling, Seligenstadt ca. 1433 - Brügge 1494
Diptychon der Kreuzabnahme - Diptych of the Descent from the Cross (1492 - 94)
Museo de la Capilla Real, Granada, Spanien
The left panel of the diptych represents the Deposition, while the right the Weeping Women.
There is an older variant of this composition, whose wings are now in a private collection and the Museu de Arte, São Paulo. Despite its ruinous state, it also seems to be autograph.
In terms of its iconography, the composition is a conflation of a Lamentation and a Deposition. By focusing in on the body as it is descended from the Cross, the scene loses its general anecdotal character and takes on instead a similar contemplative function to a Lamentation or Pietà on the ground. The panels are conceived as a spatial unit with a continuous landscape. The cropping of the figures along the boundary between the two panels must have been filled in and compensated for by the now missing frame. The overall effect is thus that of a realistic close-up with a devotional function. The body of Christ in the New York-São Paulo diptych is cut of above the knees and there are only two Holy Women in addition to Mary Magdalene. In the Granada version, Christ is shown to below his knees, his arms hanging over the shoulders of Joseph of Arimathea on the left and Nicodemus on the right, and there are three Holy Women present. There are further differences between the gestures, head movements and types. An instructive comparison can be made with a similar diptych on canvas, which is attributed to Hugo van der Goes. Careful comparison reveals that Memling drew upon Van der Goes particularly for the first diptych. There are also borrowings from the lost Deposition by the Master of Flémalle, which was installed in St James' Church in Bruges. Memling thus created a new type by merging the compositions of the Master of Flémalle and Hugo van der Goes.
Source: Web Gallery of Art
8.14.2012
On Fear
Our positive capability.
by Mary Ruefle
I suppose, as a poet, among my fears can be counted the deep-seated uneasiness that one day it will be revealed that I consecrated my life to an imbecility. Part of what I mean—what I think I mean—by “imbecility” is something intrinsically unnecessary and superfluous and thereby unintentionally cruel. It was a Master who advised that we speak little, better still say nothing, unless we are quite sure that what we wish to say is true, kind, and helpful. But how can a poet, whose role is to speak, adhere to this advice? How can anyone whose role is to facilitate language speak little or say nothing?
I don’t know if other poets have this fear, but if they do not, I reason it will only increase the anguish of the outcome if it one day passes into being. To pass into being—now there’s a fear no one ever had. No one ever feared being born, even when all those responsible for the event were fraught with fear for the unborn. And if I may segue to a child at the age of four, I recall watching her beingapproached by a dog that was, well, much larger than the girl herself. The girl’s face was astonishing to watch. It was completely elastic and changed from an expression of wonder and glee: Please come to me doggie and we shall play oh what happiness to be approached by you—to—in less than ten seconds—an expression of sheer terror: Fear! fear! doggie will eat me up and mommie is far away. As the dog slowly crossed the room, in what could not have been more than two minutes, the girl’s face changed expressions so many times I gave up counting. As she oscillated between feeling secure and insecure, it struck me that her face would probably continue to change, albeit at a slower rate, every time she was approached by a dog for the next couple of years, one day coming to rest on that expression that was likely to signify forever after how this human being felt about dogs.
But something seemed to be missing from my neat little formula; surely the dog’s face was important, too? This dog was eager and friendly, if a bit clumsy, but what if the next dog took a good-sized chunk out of the child’s face? I asked the poet Tony Hoagland what he thought about fear. He said fear was the ghost of an experience: we fear the recurrence of a pain we once felt, and in this way fear is like a hangover. The memory of our pain is a pain unto itself, and thus feeds our fear like a foyer with mirrors on both sides. And then he quoted Auden: “And ghosts must do again/What gives them pain.” It is interesting to note that this idea—fear’s being the ghost of pain, or imaginary pain—figures in psychological torture by the cia; in fact, their experiments with pain found that imaginary pain was more effective than physical pain—poets, take note—and thus psychological torture more effective than physical torture. Here is an excerpt from their Exploitation Training Manual, written in 1983:
The threat of coercion usually weakens or destroys resistance more effectively than coercion itself. The threat to inflict pain, for example, can trigger fears more damaging than the immediate sensation of pain.
Although I have never been bitten by a dog, I am scared to death of them, as I am of all living creatures, including myself and my own fragmentation in the long hall of mirrors. James Ward, a British psychologist, broke with religion as a young man in 1872 but found himself a bundle of reflexes over which he had no choice and no control. He said: “I have no dread of God, no fear of the Devil, no fear of man, but my head swims as I write it—I fear myself.” What do I mean by fear? Why I mean that thing that drives you to write—but let us step out of the foyer, and back onto the street, back down the road, and make our approach somewhat more slowly.
Sometime after I had already written the pages you are about to sit through, I realized I had been using the wrong word throughout. Dread is a more accurate version of what I am thinking about, and I have Julian of Norwich, a fifteenth-century anchorite, to thank for pointing this out. In her Revelations of Divine Love, the account of a vision she had during an illness in her thirty-first year, she says, “I believe dread can take four forms.” In a nutshell, the first of these forms is what I will describe as the unconscious emotion fear—your very first response to the smell of smoke, the sound of thunder, the sight of flames, the slap. The second form of dread is the anticipatory dread of pain, either physical, emotional, spiritual, or psychological, and that, folks, covers nine-tenths of the world’s surface. The third form of dread is doubt, or despair. And the fourth form of dread is “born of reverence,” the holy dread with which we face that which we love most, or that which loves us the most.
Dread. I like it better than the word fear because fear, like the unconscious emotion which is one of its forms, has only the word ear inside of it, telling an animal to listen, while dread has the word read inside of it, telling us to read carefully and find the dead, who are also there. But I have not used the word dread in what follows. I have used the word fear. And fear is an older word—it can be found in Old English, while dread enters the language in Middle English.
Neurobiologists have distinguished emotions from feelings, though I am afraid our language has for so long used the two terms as equivalent currency that it is a hopeless task to expect any listener to hear one word and not think of the other. Emotions are hardwired, biological functions of the nervous system such as fear, terror, sexual attraction, and hunger-impelled action (also called “feeding behaviors”). They are each purely physical reactions over which one has no control, and they are common to all animals with a central nervous system. The emotion of fear is what drives all animals away from life-threatening situations, and that is not the kind of fear I have in mind. Feelings, on the other hand, are more complicated and involve cognitive reactions that combine, or can be combined, with emotions, memories, experience, and intelligence. That is the kind of fear I have in mind—the feeling of fear that involves an intelligent, cognitive reaction. Fear that requires self-consciousness.
(Don’t be alarmed, scientists are not studying feelings, they are only studying emotions, divorced from cognition, as they travel in recognizable systems throughout the brain and the body.)
At this juncture it might be instructive of me to look up at you and say, “Try putting less emotion, and more feeling, into your poems.” The fact that neurobiologists have publicly announced the separation of emotion from feeling should be heartening news to poets everywhere, for it implies that to have feelings is on par with highly sophisticated cognitive systems. Feelings are not subpar. On the other hand, lest we forget, let me repeat: to be more emotional and less cognitive is to be less evolved than the species is able to be. It is to be like a four-year-old child. Feelings seem to represent a place where emotions combine with intelligence and experience to create a highly personal thought process that results in an individual’s worldview.
And that is where I want to take up our fear again. I asked a doctor about fear. The doctor said, “The only way to overcome fear is to do what you are trained to do. Fear is overcome by procedure. For example, if I don’t successfully insert an emergency trach—a hole in the throat—someone will die from lack of oxygen. So I mechanically do what I have been trained to do. Someone is there, periodically calling out the oxygen saturation—95, 90, 88, 83, 79—and the lower it gets the more of an emergency it becomes. And the funny thing is, I ask for the count. It is part of the procedure, but I work as if I am not listening—procedural concentration is all.”
I asked a pilot about fear. The pilot said, “The only way to overcome fear is to do what you are trained to do. Fear is overcome by procedure. For example, I was flying a test jet alone at thirty thousand feet and there was a leak in my oxygen mask I didn’t know about. I temporarily lost consciousness, and when I came to I was at fifteen thousand feet heading straight for the ground, nose down, completely out of control—and I was still groggy, still fighting for consciousness. Cut the throttle and punch the dive brakes. Cut the throttle and punch the dive brakes. Cut the throttle and punch the dive brakes. Those were the only thoughts I had, and I continued to have them until I leveled out at five thousand feet.” Then the doctor and the pilot, who were in the same room with me, looked at me and said, “So, have you ever had any poetry emergencies?”
I was a fool on a fool’s errand. Out of the fear of being a fool, I wanted to tell them that the fear they were trained to overcome was an emotion and not a feeling; after all, these were both life-threatening situations and their reactions were pure instinct, albeit professional ones. But I have professional instincts as well, professional instincts I employ while writing a poem. I was hopelessly confused and felt my sense of self-worth losing altitude; in situations like this I pick up the phone and call my friend, the German philosopher. “Reinhard,” I shouted into the phone, “What do you think about fear?” “Yikes!” he shouted back, “I am afraid of dogs.” At last, a friend. And then he quoted Nietzsche: “The degree of fearfulness is one measure of intelligence.” It was better than I had hoped. Cut the throttle and punch the dive brakes. “Fear is to recognize ourselves.” As far back as I could remember, every minute of my life had been an emergency in which I was paralyzed with fear. Feelings of fear, being at least in part cognitive, and therefore thoughts, often constitute knowledge. For instance, the knowledge that one is going to die. This is a fear one can have while lying in a hammock on a beautiful day. And it can lead to an emergency of feeling that often results in a poem. “Thank you,” I said, before hanging up, and then I heard my friend Reinhard say, “Faulkner, however, said that for a writer, the basest of all things is to be afraid.” My mind quickly came to the conclusion Faulkner was drunk at the time. But perhaps he was thinking about writer’s block, the inability of a writer to do that which is most natural to him: to encounter fear, to face fear; a fear of being alone with fear...
Roethke: “Fear was my father, Father Fear./His look drained the stones.”
Auden: “Fear gave his watch no look.”
Neruda: “When I was a young poet I was full of fear like a real rat in a corner.”
And what are we to make of Wordsworth, “Fostered alike by beauty and by fear”?
Or Milton’s “equal poise of hope and fear”? Or Blake’s “fearful symmetry”?
Which is more inexpressible, the beautiful or the terrifying? Gerard Manley Hopkins, in his last, troubled sonnets, cries out, “O which one? is it each one?” Lorca says,
The poet who embarks on the creation of the poem (as I know by experience), begins with the aimless sensation of a hunter about to embark on a night hunt through the remotest of forests. Unaccountable dread stirs in his heart.
And Edmond Jabès, in The Book of Questions: “If you bend over your page...and do not suddenly tremble with fear, throw away your pen. Your writing would have little value.”
And George Oppen, who said, “Great artists are those, in the end, who do not have a failure of nerve.” Afraid, yes, but there they are, having locked themselves alone in a room with fear. Or as someone else might put it: “Blank pages—shoot-out at the O.K. Corral.”
I think it is time to list some concrete fears:
fear of death
of illness
of pain
of suffering
of despair
of not understanding
of disturbance or reversal of powers
of being unloved
of the unknown or strange
of destruction
of humiliation
of degradation
of poverty
of hunger
of aging
of unworthiness
of transgression
of punishment
of making a mistake
of loss of dignity
of failure
of oblivion
of outliving the mind
of eating an anchovy
These are not simian fears. These are human fears.
Barry Lopez, in his study of the Arctic called Arctic Dreams, makes this interesting observation:
Eskimos do not maintain this intimacy with nature without paying a certain price. When I have thought about the ways in which they differ from people in my own culture, I have realized that they are more afraid than we are. On a day-to-day basis, they have more fear. Not of being dumped into cold water from an umiak, not a debilitating fear. They are afraid because they accept fully what is violent and tragic in nature. It is a fear tied to their knowledge that sudden, cataclysmic events are as much a part of life, of really living, as are the moments when one pauses to look at something beautiful. A Central Eskimo shaman named Aua, queried by Knud Rasmussen about Eskimo beliefs, answered, “We do not believe. We fear.”
Lopez goes on to chastise those who think hunting peoples such as the Eskimos are living in perfect harmony with nature. Nervous awe and apprehension are born out of proximity and attention. The greater the intimacy between these cultures and nature, the greater the tension. The industrial world destroys nature not because it doesn’t love it but because it is not afraid of it. You can in your own minds recall the long Judeo-Christian tradition of fearing God. Or you can perhaps remember having read The Wind in the Willows as a child, or to a child, and encountering that magnificent, odd, and out-of-place chapter entitled “The Piper at the Gates of Dawn” where Mole and Rat go in search of Otter’s lost son and find, on the very edge of dawn, Nature personified in the august presence of a terrifying and benevolent satyr, half man, half animal:
“Rat!” he found breath to whisper, shaking. “Are you afraid?”
“Afraid?” murmured the Rat, his eyes shining with unutterable love. “Afraid! Of Him? O, never, never! And yet—and yet—O, Mole, I am afraid!”
Then the two animals, crouching to the earth, bowed their heads and did worship.
Fear is the greatest motivator of all time. Conflict born of fear is behind our every action, driving us forward like the cogs of a clock. Fear is desire’s dark dress, its doppelgänger. “Love and dread are brothers,” says Julian of Norwich. As desire is wanting and fear is not-wanting, they become inexorably linked; just as desire can be destructive (the desire for power), fear can be constructive (fear of hurting another); fear of poverty becomes desire for wealth. Collective actions are not exempt from these double powers; consider this succinct and frightening sentence written by John Berger:
Everywhere these days more and more people knock their heads against the fact that the future of our planet and what it will offer or deny to its inhabitants, is being decided by boards of men who control more money than all the governments in the world, who never stand for election, and whose sole criterion for every decision they take is whether or not it increases or is prone to increase Profit.
But has it ever been any different? Races everywhere have always been at the mercy of collective desire and collective fear, sometimes their own, sometimes others’.
The impulse toward order is born of fear and desire, and the impulse toward chaos is born of the same. The British psychoanalyst D.W. Winnicott believed artists were people driven by the tension between the desire to communicate and the desire to hide.
Think of the simplest caricature of a poet, the kind that might be used as a generic figure in a cartoon. Which comes to mind, the forlorn, melancholy, sadly loitering one, suicidal in blue breeches, or the happy eater and drinker, the smeller of roses, the carouser, the gusto-bearing, sun-loving one? In Epicurean atomic theory, “the world functions because from the outset there is a lack of balance.” The French novelist Georges Perec, devoted to mathematical literary forms—he wrote a novel without the letter e in it—speaks of anti-constraints within a system of restraints. He quotes the painter Paul Klee: “Genius is ‘an error in the system.’” (Those of you who have heard lectures on the sonnet may recall that this is often, precisely, the point.) The world functions because of fear, because of the error, the anti-constraint, the anti-perfect, the anti-balance. We stumble. We fall.
We fail. And so desire to progress, to become better poets, to eradicate a disease, to become better people, to perfect that which is perpetually imperfect. The biblical “fall” is just such an anti-constraint. The apple was fear. (And remember, fear is knowledge, according to Nietzsche.) The apple set the world in motion by forcing Adam and Eve to migrate out of the Perfect. “Fear is to recognize ourselves,” said the philosopher. One of the fears a young writer has is not being able to write as well as he or she wants to, the fear of not being able to sound like X or Y, a favorite author. But out of fear, hopefully, is born a young writer’s voice: “But now,” says Kierkegaard,
to strive to become what one already is: who would take the pains to waste his time on such a task, involving the greatest imaginable degree of resignation?...But for this very reason alone it is a very difficult task...precisely because every human being has a strong natural bent and passion to become something more and different.
It is very easy to read those words, and very hard to enact them. Elsewhere Kierkegaard says, “What is education? I should suppose that education was the curriculum one had to run through in order to catch up with oneself.”
There are poets who are resigned to not being able to save the world, who barely have enough time to catch up with themselves and the attendant mystery of their fear and being. I suppose Szymborska was one of them. Here is her compatriot Miłosz describing her:
In Szymborska we are divided not into the flesh and a surviving oeuvre...but into “the flesh and a broken whisper”; poetry is no more than a broken whisper, quickly dying laughter.... When it is not the perfection of a work that is important but expression itself, “a broken whisper,” everything becomes, as it has been called, écriture.... To talk about anything, just to talk, becomes an operation in itself, a means of assuaging fear.
Much as I am sympathetic to the theory of écriture, I find it—confusing. For why is it meaningless to write with no other function than to assuage fear? Doesn’t that function in itself have a meaning? And why fear the dismantling of language’s semantic function, its being representational of meaning, when that is but one more fear that will drive those in opposition to écriture to write? And certainly this “theory” is no theory at all but a centuries-old practice: “He seemed to be depressed, for he went on writing” reads a twelfth-century Japanese text. Or take Rilke: “I have taken action against fear. I sat up the whole night and wrote; and now I am as thoroughly tired as after a long walk in the fields at Ulsgaard.” Even a bitter poem is a small act of affirmation, and I wonder if we can’t say the same thing about a meaningless poem (if such a thing exists). But Miłosz, who would most certainly disagree, is, to his immortal credit, a knight of faith, and I am but a knight of resignation. Like Kierkegaard: “As far as I am concerned, I am able to describe most excellently the movements of faith; but I cannot make them myself.” The Danish philosopher’s famous essay Fear and Trembling is a rumination on the biblical story of Abraham and Isaac. God asked Abraham to kill Isaac, Abraham’s long-awaited and cherished son, and in the essay Kierkegaard grapples with how an act of murder can become a pleasing, good, and holy act in the eyes of God. It takes faith, a faith Kierkegaard minutely examines and describes, but one that he cannot in the end claim for himself, as devout as he is. He remains what he dubs a knight of resignation, a state that, for all it is worth, is still a state of sin. To be sure, I am “using” Miłosz here for my own purposes. He knows perfectly well he is not a saint. In an interview he has stated—and proved—that he is a man of contradiction. In other words, an ordinary man. But I admire his insistence on an objective reality, his faith in a world and an order that does not exist exclusively in the mind. And he is quite provocative at the end of his essay “The Sand in the Hourglass”:
If in our moments of happiness, mastery, ecstasy, we say Yes to heaven and to earth, and all we need is misfortune, sickness, the decline of physical powers to start screaming No, this means that all our judgments can be refuted tomorrow and that it is easy to mistake our life for the world. It is not obvious, however, why weakness—whether of a particular person or of an entire historical era—should be privileged and why the old nihilist from Beckett’s Krapp’s Last Tape should be closer to the truth than he himself was when he was twenty years old.
Miłosz closes his essay with an astonishing and succinct remark of Simone Weil’s: “‘I am suffering.’ It is better to say this than to say, ‘This landscape is ugly.’”
Fear belongs to man, not to the world. The world feels no fear, at any time, in any place. We are “an unhappy people in a happy world”—Wallace Stevens’s last stance. Feelings of fear—personal, cognitive fear—allow us to feel anguish while lying in a hammock on a beautiful day, allow us to feel as if our life were threatened when the sky is blue and the meadow at peace. Raymond Queneau:
The poet is never “inspired, if by inspiration we mean...a function of the poet’s mood, the temperature, the political situation, subjective accidents, or the subconscious.
The poet is never inspired because he is the master of what others assume to be inspiration.... He’s never inspired because he’s always inspired, because the powers of poetry are always at his disposal, obedient to his will, receptive to his guidance.
And I want to say the poet is never afraid because he is unceasingly afraid, and therefore cannot become that which he already is, though of course, Mr. Kierkegaard reminds us, he must; you might say fear is the poet’s procedure, that which he has been trained to concentrate on.
What an odd thing to say; what a terrible thing to say. Surely someone is saying to himself, “Gee whiz, hasn’t she ever heard of negative capability?” As a matter of fact, I have; those words have become like a sickness unto death for me. As often as I have used them myself, I wish there were a moratorium on them for a decade, so overused are they, so bandied about that they have come to mean just about anything one wants them to, especially a bebop version of Be Here Now, or a diffusive religious awe in which the poet wanders, forever in a stupor. As with most famous sayings, we are given only a fragment of the paragraph from which it comes. “Negative Capability, that is when man is capable of being in uncertainties, Mysteries, doubts, without any irritable reaching after fact reason”: the letter was written by John Keats on a Sunday, late in December of 1817, from Hampstead, and addressed to his brothers George and Tom. The year 1817 is, relatively speaking, quite early in Keats’s career, though only four years before his death; the letter was written before George left for America, before Tom died, before John met Fanny Brawne, before he was sick, and before he had written what are considered his finest poems. One of the things you have to remember about Keats is that his development as a poet was telescoped into an intensely short period of time in which he passed through as many stages as another poet may experience in a life three times as long. Although the letter in its entirety is too long to quote here, you’ll have to trust me when I say that only the last quarter of it puts his definition of negative capability into context. Here is that context:
Several things dovetailed in my mind, at once it struck me, what quality went to form a Man of Achievement especially in Literature which Shakespeare possessed so enormously—I mean Negative Capability, that is when man is capable of being in uncertainties, Mysteries, doubts, without any irritable reaching after fact reason—Coleridge, for instance, would let go by a fine isolated verisimilitude caught from the Penetralium of mystery, from being incapable of remaining content with half-knowledge. This pursued through Volumes would perhaps take us no further than this, that with a great poet the sense of Beauty overcomes every other consideration, or rather obliterates all consideration.
The passage is a bit like the us Constitution. By that I mean that it may be interpreted to suit the purposes of a great many people who are at odds with one another. For instance, nothing prevents someone from saying that the essential definition means: once depressed, stay depressed. Of the passage relating to Coleridge there is no doubt: all you have to know is that Coleridge was the great intellectual among the Romantics, the great thinker. But an interesting and further complicating key is provided by the phrase “isolated verisimilitude.” Verisimilitude means “having the appearance of a truth; probable,” so that Keats is saying something like this: “Coleridge would pass over a probability that someone else would accept as the truth because Coleridge is not content with appearance or probability.” If we add to this the idea of isolating, which implies distinction or differentiation, we can’t help but think that Keats has searched the penetralium of mystery at least long enough to isolate a probable truth that is, unto him, sufficient. And this is a far cry from the non-isolating attitude that most of us associate with negative capability. Following this, Keats does a remarkable thing—he sums up something he has not even elaborated on. He says, “This pursued through Volumes would perhaps take us no further than this, that with a great poet the sense of Beauty overcomes every other consideration, or rather obliterates all consideration.” What does this mean? For where was there ever any mention of Beauty in the original definition? And do you see how this last bit could be used as a defense by the most archly formal poet or by his worst nemesis? And if I presume to understand negative capability, am I then incapable of it, since it is the capability of being in the presence of an uncertainty without reaching to understand it? And finally, we always intimately connect John Keats with negative capability as if he possessed it himself, as if he were speaking of himself, when he was not thinking or speaking of himself at all but of Shakespeare—and who among us amounts to squat compared to Him—of whom we can be as uncertain as we like without reaching after facts, because there are none? Shakespeare’s reputation as a god is enhanced tenfold by the mysterious circumstances of his being. As is always the case, the unknown raises the stakes and the stature and the flag of the formidable before which we bow and do worship in unaccountable dread. Keats sought to understand much in his life; his poems and letters are full of urgent searching, of the kinds of questions that arise in the minds of passionate youth. He says in another letter:
You tell me never to despair—I wish it was as easy for me to observe the saying—truth is I have a horrid Morbidity of Temperament which has shown itself at intervals—it is I have no doubt the greatest Enemy and stumbling block I have to fear—I may even say that it is likely to be the cause of my disappointment.
One has only to look at the opening lines of a majority of his poems to see him in a state of uncertainty, mystery, doubt—that is, fear:
“When I have fears that I may cease to be”
“Glory and loveliness have Pass’d away”
“My spirit is too weak—mortality”
“O thou whose face hath felt the Winter’s wind”
“In a drear-nighted December”
“Deep in the shady sadness of a vale”
“If by dull rhymes our English must be chain’d”
“O what can ail thee, knight at arms”
“Why did I laugh tonight?”
“My heart aches, and a drowsy numbness pains”
The suffering in these poems remains intact; it is neither resolved nor negated. What happens for the most part is, the poems dissolve, finally, into the cream of the physical world. If negative capability works at all, it works in reverse, a kind of negative negative capability—which would make it positive—where very real anxiety and irritability over mystery and doubt enable the poet—no, propel him—into the world of the eye, the pure perceptual habit that checks all cognitive drives, not before they’ve begun but after they’ve begun, and done their damage. In the words of a painter, the abstract expressionist Pat Adams—
That marveling rush of wonder at sheer multiplicity and differentiation of stuff when surfaces of heightened materiality, of encrusted and layered imprinting are generated to entangle our attention and delay cognition
—until it seems that perpetual fear is a propellant into the innocent, fearless, and vulnerable world of the senses. So that the poet paralyzed with fear lying in a hammock on a beautiful day—unhappy man in a happy world—does not suffer any less when he looks around him; he does not cease to suffer, he only ceases to try to understand.
It was the last nostalgia: that he
Should understand. That he might suffer or that
He might die was the innocence of living, if life
Itself was innocent.
—From Esthétique du Mal, by Wallace Stevens
We do not know the etymology of the word fear. That is, the makers of dictionaries are unsure of it. But there is a good chance that it is related to the word fare in its oldest sense, which is to pass through, to go through, as in, How did you fare at the dentist’s? or Fare-thee-well or, He fared in this life like one whose name was writ in water.
Keats died at an age when no one should have to die. I wonder if the young are less afraid of dying, or more afraid of dying, than the old. I am no longer young. I am old enough to understand and know that it is not death I am afraid of, it’s dying. Dying is the act, most often painful, that leads to death, while death itself is as painless as the feeling you had before you were born—no feeling at all, you didn’t care one way or another (feeling is caring one way or another). But what do I know? Blessed Brother André, currently under investigation for sainthood, said, “If we knew the value of suffering, we would ask for it.” Though others can, I cannot fathom that remark, let alone embrace it. Nor am I a Buddhist, one who believes suffering is based on ignorance, and that ignorance can be eradicated; actually, I do believe that suffering is based on ignorance (if the Third Reich had not been ignorant, millions would not have had to perish), but I don’t believe ignorance can be eradicated. Actually, I do believe ignorance can be eradicated, but in the way of a weed—it will only pop up again someplace else. When Brother André asks us to embrace suffering, is he saying, “If we knew the value of ignorance, we would ask for it?” Should we finally and willingly cease to understand? I have often said I would rather wonder than know. Is that a youthful stance, a Keatsian stance? Is that—could it be—negative capability? Should one mature beyond it? I don’t know. Rilke advises the young to “live the questions now,” because the answers can only be revealed in time, the extension of which they do not possess. Much like Keats himself says, in a letter, that certain lessons can only be learned on the touchstone of the heart, that is, through direct experience.
What has life taught me? I am much less afraid than I ever was in my youth—of everything. That is a fact. At the same time, I feel more afraid than ever. And the two, I can assure you, are not opposed but inextricably linked. I am more or less the same age Emily Dickinson was when she died. Here is what she thought: “Had we the first intimation of the Definition of Life, the calmest of us would be Lunatics!” The calm lunatic—now that is something to aspire to.
The problem of archetype theory. Jung writes in The Structure of the Soul, phenomena such as thunder, rain, sun, clouds are perceptions, but these natural phenomena do not become memory, memory becomes an image (fantasy) produced by affects as a reaction to these perceptions. Affects and fantasies derived from these affects can become a memory that will be the original image. Jung clearly says here that there are individual fantasies about external events that can have an archetypal character, and this is completely understandable and acceptable as natural phenomena, but the problem arises when Jung mentions religious beliefs as the content of the collective unconscious, which, in my opinion, have absolutely no possibility of become an archetype because there is a short period of time for the possibility of their creation and imprinting in the structure.
Patterns are foundational and compose each other up into more complex patterns. The process of composition, is phenomena mostly perpetuated by culture along time. The cause is social, as two people's perception can come together into a new structure of judgement (often through language) and agree on the mutual meaning of something, and then give it a name. The name then on and its set of complicit images, become perpetuated in time. Judgement here acts like an edge cutting chops of perception and thus perceived reality, into a box. If you were to see this boxes with stored perceptions, you would note a hierarchy and a composition as meanings can superset each other.
But most of these boxes are inherited, as very few people get to make a satisfactory enough pattern to insert it foundationally. You would need a very succesful model of culture and reality to achieve that: firstly one that avoids self destruction and dead-ends. Religion self-evidently manage to achieve it, and because we can address symbols as inherited structures along time, religion also has necessarily to run on the most foundational "software" which are the classical archetypes.
I would appreciate a source (not familiar with "The Structure of the Soul") because I don't think Jung said what you says he did. - To say that religious beliefs are the content of the collective unconscious seems odd to me. Rather the archetypes of the collective unconscious are the foundation of religious symbols and experiences (and thus eventually beliefs).
Jung wrote and said a lot, so there is no single "manifest" to rely on, thank God, but it is my definite impression that he did not say that this or that is the origin of the archetypes (except for instance, refering to repeated human experience - but once again, that is still a question of the egg and the hen). But I may misunderstand, so the source would be nice.
www.reddit.com/r/Jung/comments/1cc1u0k/archetypes_as_memo...
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The theory of the archetypes and the hypothesis of the collective unconscious are two of the central characteristics of analytical psychology. These provoke, however, varying reactions among academic psychologists. Empirical studies which test these hypotheses are rare. Rosen, Smith, Huston and Gonzales proposed a cognitive psychological experimental paradigm to investigate the nature of archetypes and the collective unconscious as archetypal (evolutionary) memory. In this article we report the results of a cross-cultural replication of Rosen et al. conducted in the German-speaking part of Switzerland. In short, this experiment corroborated previous findings by Rosen et al., based on English speakers, and demonstrated a recall advantage for archetypal symbol meaning pairs vs. other symbol/meaning pairings. The fact that the same pattern of results was observed across two different cultures and languages makes it less likely that they are attributable to a specific cultural or linguistic context.The notions of archetypes and the collective unconscious, which are central to analytical psychology, have generally remained outside the domain of inquiry of mainstream academic psychology. Nevertheless, there are emerging efforts to integrate ideas from analytical psychology and those drawn from cognitive psychology, neuroscience and even physics, e.g., [1,2,3,4,5,6,7,8,9], etc. To date, these efforts have largely aimed at a theoretical or conceptual integration. Attempts to operationalize or empirically test ideas from analytical psychology are still fairly uncommon.
Two studies that did seek to provide an empirical test of the notion of archetypes are therefore noteworthy, see [2,10]. Rosen et al. [2] found that participants could not reliably identify the proposed associated meaning of symbols deemed to be archetypal when they relied only on resources available to consciousness. However, when participants were presented with pairs of symbols and meanings to learn in a paired-associate recall procedure, they showed significantly better recall of those pairs in which the archetypal symbols were matched with their associated archetypal meanings than those in which the associated meaning did not correspond to the archetypal meaning. In interpreting their results, the authors theorized that the presentation of the symbol and the associated meaning mobilized prior, implicit associations encoded in memory which under normal conditions are not available to conscious recall. The results of this initial study were subsequently replicated by Huston [11] and Bradshaw and Storm [12].
Although these results may be viewed as lending empirical support to the notion of the existence of collective unconscious (archetypal) memory, they may also reflect linguistic or cultural characteristics of the population tested (native speakers of English in the United States and Australia). To determine whether the obtained effect is not unique to this population it is important to conduct studies with native speakers of other languages, and in other cultural contexts. This was the aim of the present study. In this study we developed a German language adaptation of the materials used by Rosen et al. and tested participants residing in the German-speaking part of Switzerland. It was hypothesized that if certain symbols truly have underlying, perhaps universal, “archetypal” meanings, then they should be significantly better recalled if they are paired in a memory task with those meanings than if they are paired with other meanings unrelated to the archetypal ones.
Before proceeding with a description of our study a brief background discussion of archetypes as developed by Jung is in order.
1.1. Archetypes
Unlike Freud, Jung believed that the dynamic unconscious was not just the seat of sexual and aggressive instincts and repressed wishes. Through his work with the word association test, the study of myths and fairy tales, and of fantasy products of psychotic patients, Jung reached the conclusion that there was a layer of the unconscious which contains images, patterns of behavior and modes of perception accessible to the whole of the human race (and to the animal world, as well). He named these specific patterns of perception and behavior which crystallize in consciousness in the form of symbols archetypes (the word archetypos was used by Plato for his ideas and Jung knew this as was pointed out by Barnes [13]). Jung and suggested that archetypes were “empty and purely formal” ([14], p. 79, par. 155), “a possibility of representation given a priori” ([14], p. 79, par. 155). Further on, Jung stressed that “the representations themselves are not inherited” ([14], p. 79, par. 155). In this sense, Jung believed that the archetype-as-such is unknowable and “irrepresentable” ([15], p. 213, par. 417); rather, it affects consciousness mainly from its “ability to organize images and ideas” ([15], p. 231, par. 440). In Jung’s view, the archetype “can be named and has an invariable nucleus of meaning—but always only in principle” ([14], p. 80, par. 155). Anything we say about the archetype remains a visualization which is made possible by the current state of consciousness at a given moment. Archetypes for Jung are numinous (that is, highly emotionally charged) and are associated with strong affective responses. Furthermore, the archetype was thought by Jung to have a “psychoid nature” ([15], p. 215, par. 419), which he described as follows: ”the archetype describes a field which exhibits none of the peculiarities of the physiological and yet, in the last analysis, can no longer be regarded as psychic, although it manifests itself psychically” ([15], p. 215, par. 420). In other words, as conceptualized by Jung, archetypes-as-such while being universal are unknowable or unconscious, but can have a profound impact on consciousness and the life of the individual. They do not belong just to the psychic sphere and seem to be given a priori as a possibility or as a form without content.
It has been noted that Jung’s account of archetypes is multifaceted. For example, Roesler [9] pointed out that we can speak of at least four different definitions of the archetype in Jung’s writing. The first is a biological definition, according to which the archetype was considered as an inborn pattern of perception and behavior. The second definition is an empirical-statistical one based on Jung’s work with the word association test, according to which the archetype is the nucleus of the categories of complexes noted by him in different individuals. A third definition views archetypes as transcending any particular time, place or individual and whose real nature can never become conscious. Finally, there is a cultural-psychological understanding of the archetype which differentiates between the archetype-as-such and its concrete manifestations which are culturally determined [9]. Although depending on the theoretical orientation there can be significant overlap between these definitions, the research reported here investigates primarily the first, biological, definition of the archetype but it is also compatible with the third definition.
Contemporary researchers have tried to reformulate the theory of the archetype to make it more compatible with notions in modern science. Among one of the most well formulated approaches is a model which theorizes that what Jung might have meant with the archetype is similar to the contemporary cognitive semanticists’ notion of image schemas [3,4,5,16,17,18], that is, a structure of sensorimotor experience that captures a “dynamic, recurring pattern of organism-environment interactions” ([19], p. 136), that can be—“recruited for abstract conceptualization and reasoning” ([19], p. 141). Image schemas are thought to be “preverbal and mostly nonconscious” ([19], p. 144). Jean Knox [3] first proposed a connection between the notion of an image schema and the archetype-as-such. In this sense the archetype is looked at as an early achievement of development resulting from the qualities of the brain as a dynamic system and the interactions between the individual (biological and psychological) and the environment (social, cultural and physical). This understanding of the archetype uses a dynamic systems approach to the development of cognition and action. This approach to cognition and action relates to the process of formation of preverbal image schematic representations in the infant’s brain which are largely determined by the history of the brain as a system, i.e., are based on the experience the system has in the physical world and the ability of the brain as a dynamic system to self-organize [20]. Later on, this pre-verbal neuronal activation pattern serves as a foundation for the development of conceptual thought—categories and concepts. In themselves these neuronal activation patterns constitute attractor states for the dynamic system of the brain.
The idea of the image schema also finds support in contemporary research on embodiment where embodiment is defined as the meaning of symbols to an agent and the reasoning about meaning and sentence understanding which “depends on activity in systems also used for perception, action and emotion” ([21], p. 4). Neuroimaging studies support the idea that sensory and motor systems are involved in concept understanding and retrieval [22]. Thus, image schemas can be understood as neuronal activation patterns which encode embodied experience in the world. They function automatically, i.e. unconsciously, and underlie concepts, narrative and ritual [23], all qualities which can be attributed also to archetypes.
Varela, Thomson and Rosch [24] propose a slightly different approach to cognition and action, namely, an enacted cognition approach to the study of mental processes and representations. According to this approach, cognition is “enaction: a history of structural coupling that brings forth a world” ([24], p. 172); this view seems consistent with most of the above mentioned ideas. Varela et al. go a step further to suggest that “the cognitive system projects its own world, and the apparent reality of this world is merely a reflection of internal laws of the system” ([24], p. 172).
Among Jungian scholars, George Hogenson [25] looked into the connection between archetypes and mirror neurons and proposed understanding the archetype as an “elementary action pattern” ([25], p. 325), which sounds similar to some of the ideas of the enacted cognition approach of Varela, Thomson and Rosch. Other Jungian scholars stress in their re-interpretation of the nature of the archetype non-linear dynamics which underlie both the functioning of the brain as a system and some aspects of the archetype related to, for example, synchronicity, enantiodromia, or the therapeutic relationship looked at as a dynamic open system. Hogenson proposed that the archetype could be understood as an “iterative moment in the self-organization of the symbolic world” ([26], p. 279). Saunders and Skar have suggested that the archetype is an emergent structure which derives from the self-organizing properties of the brain (a notion very similar to the theory of the image schema) [27]. McDowell stressed that the archetype was a pre-existing principle of the organization of personality [28], while van Eewynk [29,30] looked at archetypes as strange attractors of the dynamic system of the psyche whose non-linear dynamics underlie individuation and the therapeutic relationship.
Perhaps one of the most controversial aspects of the notion of archetypes is that of innateness. How do we understand innateness and what was actually meant by Jung when he stated that archetypes are a priori given to us? Furthermore, how do we understand the innateness of archetypes in an age in which the meanings of symbols are not likely to be transmitted genetically?
While there are still proponents of the idea that archetypes are transmitted genetically (see for further information the review by Roesler [1]), many consider discussions of nature versus nurture to be obsolete and stress the interactionist nature of human development [1,4,9,17,25,31] or point out psychological factors in evolution in the argumentation against a purely genetically transmitted innateness [32]. The innate aspect of the archetype can also be looked at as predisposition to a genetic condition which needs certain environmental cues to find expression in the sense of epigenetics as described by Roesler [1,9] and Rosen [31,33]. In the light of new discoveries it might well be the case that this epigenetic process which provides the link between environment and genome and determines which genes are being active and which are deactivated might even be more important than the genes themselves and may provide the link between biological substrates—genome and cultural heritage—behavior, habits etc. [34]. The Jungian scholar Pietikanen [35] suggested a radical departure from the discussion about innateness and proposed that with the help of a Cassirerian approach archetypes could be understood as “culturally determined functionary forms organizing and structuring certain aspects of man’s cultural activity” ([35], p. 325).
Regarding inborn behavior and archetypes there appears to be empirical support for innateness in experimental psychology for a range of phenomena including the deep structure of language [36], early attachment patterns [37], the idea of “basic emotions”, language acquisition mechanisms, and a face recognition program [1,9]. Roesler [1] points out Seligman’s concept of “preparedness to learn” as a further example of innateness that can be applied to archetypal theory. Similarly, Erik Goodwyn [8,38] uses in defense of innateness findings from evolutionary psychology and neuroanatomy.
We can also say that controversies concerning innateness and the archetype reflect broader controversies in psychology at large. While approaches such as the dynamic systems approach, cognitive semantics, embodiment and enacted cognition as approaches in the study of cognitive processes enjoy widespread popularity, there are also many scholars who conduct experimental work in connection with innate mechanisms. The experimental work of developmental psychologists such as Spelke provides data which supports the hypothesis of multiple innate mechanisms with which infants are equipped at birth. Spelke suggests that “perception, thought, value and action depend on domain-specific cognitive systems” and “each system has its own innate foundations and evolutionary history” ([39], p. 204). For example, in a recent study Izard, Sann, Spelke and Steri [40] report findings that support the assertion that infants at birth are equipped with abstract, numerical representations. Yet other cognitive scientists do not readily accept the notion that there are innate foundations for cognitive capacities, particularly for certain capacities, such as language. It, thus, seems that cognitive science at large is still grappling with questions concerning innateness.
The debate around the nature of the archetype is further enriched by archetypal psychology which sees the place of the archetype in imagination and stresses the transcendental nature of the archetype [1,9]. Although this approach to the archetype might not resonate with many mainstream psychologists, there are tendencies in contemporary studies of consciousness which are compatible with the ideas of archetypal psychology. The Hameroff and Penrose quantum theory of consciousness [41], the idea that consciousness “emerges as natural processes” that involve quantum phenomena “unfold[ing]” [42], and the hypothesis that the brain does not produce consciousness but serves the purpose of receiving and transmitting information which exists from beyond it [43] can all be seen to resonate with some of the basic ideas of archetypal psychology concerning the archetype. Furthermore, the notion of synchronicity—meaningful coincidences—based on an acausal connection principle, which Jung developed in exchange with Wolfgang Pauli and Albert Einstein, and which can be seen as an expression of a constellated archetypal field at work [6,44], finds in recent days, support through discoveries in complexity theory and the dynamics of complex adaptive systems [7].
Given all these ideas how are we to understand the archetype? Are archetypes transmitted biologically or are they transmitted by culture as Roesler [1] asks? Can we understand the collective unconscious in terms of subliminal transmission and inter-individual neuronal format as Roesler [1] proposed or is it a form of archetypal memory as Rosen et al. [2] suggested? However we reformulate the theory of the archetype and the collective unconscious most Jungian scholars would agree that the basis of the archetype and the collective unconscious is both innate and environmental. The differences are more in terms of degree and the role of each of the two factors.
While the above developments in psychology provide much food for thought, finding a way to test notions about archetypes, however this notion is formulated, would be instructive. We thus turn to two previous empirical studies which attempted such a test and found empirical support in favor of the existence of something akin to archetypes, henceforth termed the archetype hypothesis.
1.2. Previous Research
Apart from the above mentioned theoretical discussions concerning the nature of the archetype a few scholars have sought to empirically test the hypothesis of archetypes and archetypal memory. As mentioned above, Rosen et al. [2], as well as Huston, Rosen and Smith [45], Bradshaw and Storm [12] and Maloney [10] examined this in the domains of memory and preferences.
Maloney [10] asked a community sample of 151 participants to rate their preferences to images containing archetypal themes and factor analyzed the responses. The images included the archetypal themes of the mother and the hero in both anthropomorphic (e.g., woman gazing lovingly at a child for the positive mother, Hercules for the positive hero) and non-anthropomorphic (e.g., the cave as a symbol of the Great Mother, the heraldic lion as a symbol of the hero) form. Both positive and negative aspects of these themes were examined. The study used an unconstrained Q-sort method. Participants were presented with sets of six images and asked to rate their responses to three questions in respect to the images using a limited set of possible answers. The analysis demonstrated a stable three-factor structure underlying responses to the question “If I were to keep this image with me forever, I would be”. Factor 1 contained images related to a quest theme—the positive hero, the non-anthropomorphic hero, the non-anthropomorphic mother, according to the author. Factor 2 was reported to contain images related to an attachment theme—positive mother. Factor 3 was interpreted as being related to a conflict theme. The author thus concluded that “archetypal structure underlies adult affective responses” ([10], p. 110). Furthermore, Maloney concluded that the images alone were not enough to evoke an archetypal structure, they had to be viewed in a certain way so that the structure was triggered which in the design of his study was achieved through the question that the subjects had to answer. Only the question which required most active participation on the part of the participants in assessing the images yielded significant results.
A different experimental paradigm was developed by Rosen, Smith, Huston and Gonzales [2]. Rosen and colleagues argued that a natural extension of Jung’s own early studies with the Word Association Test would be the study of associations on the basis of symbols. They developed an inventory of forty symbols and forty associated words which were intended to correspond to the symbol’s archetypal meanings—The Archetypal Symbol Inventory (ASI). Furthermore, they designed a cognitive psychological experimental paradigm to test the hypothesis that archetypal symbols were strongly associated to these proposed underlying meanings and that the association lies beyond conscious retrieval under ordinary conditions. Rosen et al. conducted a series of three experiments with undergraduate students in psychology at a large university in southwestern U.S. The first two experiments tested participants’ conscious knowledge of the symbols and their meanings. When they were shown each of the ASI symbols, and asked to guess the meaning of each symbol, American participants could not come up with the designated meaning of the symbols. Even more surprisingly, when they were given the 40 ASI symbols with a randomly ordered list of the meanings, participants were unable to match symbols to their correct meanings above the level of chance. These results show that participants were not consciously aware of the meanings of the symbols. The third experiment was a paired-associate learning task in which students (divided into two groups) were first shown all forty symbols. Each group was given half of the symbols matched with the proposed associated meanings and the other half with symbols and meanings mismatched (the particular pairings were counterbalanced across the two groups). After a one minute rest participants were shown only the symbols and were asked to remember and write down the word they initially saw paired with the symbol. It was found that students learned and recalled significantly better the words whose meanings corresponded to the proposed meanings of the archetypal symbols than those that were unrelated to the purported meaning of the symbols. From the list-learning research literature (e.g., [46,47]) it is known that pairs of strongly associated words are learned better than less associated pairs. This gave ground to the authors of the study to conclude that archetypal symbols are strongly associated to the proposed related meanings and that the association is unconscious.
Huston, Rosen and Smith [45] proposed a mechanism to explain the observed effects in the original Rosen et al. study and a second variation of the research [11]. They suggested that when a symbol was presented paired with its associated “archetypal” meaning priming occurs which facilitates later recall. The correctly paired symbol with its proposed related meaning also triggers an emotional response which contributes to the “activation and constellation of an archetypal image” ([45], p. 147). The constellated archetypal image and the associated meaning presented to participants together led to priming of memory for the association and facilitated later recall. The mechanism proposed by the above authors is still in the realm of hypothesis and needs to be experimentally tested.
In a recent study Bradshaw and Storm [12] conducted three experiments based on the Rosen and Smith paradigm using 30 out of the original 40 symbols from the ASI in a sample of 237 students and members of the general public in the state of Victoria, Australia. The sample consisted of predominantly Australian/New Zealander citizens (81%) and was predominantly English native speaking (around 86%). The other countries/regions represented were respectively, Britain (3%), Europe (4%), Asia (7%), America (North and South 2%) and Other 3%. The authors replicated the results of Rosen and Smith in the free association task (Experiment 1) and detected in the forced association task (Experiment 2) seven out of 30 symbols which could be consciously known by the participants. For the rest of the symbols there was no statistical evidence in the forced association task for conscious knowledge. The authors modified the paired-associate learning task used in the third experiment of the paradigm. To additionally control for intermediate effects they presented four randomized versions of symbol-word sets, i.e. instead of two counterbalancing conditions they had four. Furthermore they modified the timing in the list learning task giving participants 8 seconds in the learning phase as opposed to 5 seconds in the original paradigm and 20 seconds in the recall phase as opposed to 8 seconds in the original paradigm. As stimuli the authors used a set of pictures and drawings of the symbols predominantly downloaded from Internet instead of the original images from the ASI. There was no explanation given for the above modifications. The results replicated the findings of Rosen et al. [2] and Huston [11]. Matching words with the symbol that they are associated with, benefitted learning and subsequent recall of the words. The authors reported a statistically significant difference between the different versions of the main experiment. There was a statistically higher recall rate for both matched and mismatched recall in one of the versions. This was partially explained by the age difference between the participants in this version (M = 23 years) and one of the other versions (M = 30 years). No information is available about the mean age in the other groups, as well as the means and standard deviations for matched and mismatched recall in the different groups. Furthermore, the authors detected increased difficulty in learning and recall of mismatched pairs with increased age in their sample (mean age 27, SD = 11 years). No significant interaction between country and ethnicity and performance was found on any of the tasks in all three experiments. This is not surprising since as noted above the sample consisted of predominantly Australian/New Zealander citizens (81%). The number of participants from other countries of origin was very small. As such it could be argued that the sample size of the individual ethnic groups (distributed across the 6 different conditions) was too small to detect any meaningful difference. There is also no information available about how the different ethnic groups or counties of origin were represented across the different experimental conditions. Furthermore, the experiment was carried out in English. All participants, even those who were not native English speakers (14% or less since the authors did not control for language which the participants consider to be their native language) used English as the experimental language. In this sense, it cannot be ruled out that the effect which the authors report (no difference in performance between the different ethnic groups, as well as the significant effect of matching on learning and recall) can be explained by characteristics specific to the English language.Following its publication the Rosen et al. study led others to wonder how robust or generalizable the findings were. Jill Gordon [48] posed the question whether the images used by the team could be considered to be archetypal before additional, cross-cultural, research is conducted using the same paradigm. Similarly, Gordon stressed the importance of conducting cross-cultural studies to determine whether the images used really had the qualities of archetypal images, namely, whether these were “forms that provoke more or less similar or even identical associations from a majority of people” ([48], p. 229). Raya Jones argued in a similar fashion that the results observed by Rosen et al. could be explained either in terms of “cultural convention” or as “artifacts of the statistical procedure” ([49], p. 707).
2. Present Study
Motivated by the question of whether the findings of Rosen et al. [2] are replicable in a different language and in a different cultural context we decided to conduct the same experiment in another context. We chose for the setting of our study the German-speaking part of Switzerland; although English and German are related languages, there are sufficient cultural differences between the southwestern region of the United States and Switzerland that we felt justified in considering the latter to be a sufficiently different cultural environment. We reasoned that if the results observed by Rosen and colleagues were related to the archetypal nature of the symbols used in the experiments then these results should be replicable in cross-cultural studies conducted in a different language and a different cultural context.
Thus we hypothesized that if the “archetype hypothesis” has merit, then symbols representing archetypes and their proposed German meanings would also be significantly better learned and recalled than mismatched pairs. The Archetypal Symbol Inventory is composed of forty symbols with occurrence in different cultures and their accepted meanings, that is, the associated accepted meaning of the symbols across cultures. Since the main idea of the present study was to test the replicability of the results from the initial Rosen et al. [2] study in a different cultural and linguistic context, it was agreed to apply exactly same procedure for the present experiment.
2.1. Participants
A total of 412 college students were recruited for the experiment. They included two different groups of randomly assigned first and second year students from the Medical School at the University of Bern, as well as 14 randomly assigned psychology students from the University of Basel. None of the students had studied archetypal symbolism. Ten students’ data were excluded from the analysis due to incomplete completion of the protocols. Thus the total number of participants in the subsequent analysis was 402.
The experiment was conducted in two groups (counterbalancing conditions where the participants were assigned randomly). There were 221 students in counterbalancing condition 1 (CB1) and 181 students in counterbalancing condition 2 (CB2). The average age of participants was 21 years; one participant did not indicate her age. Overall 224 women and 178 men took part in the experiment.
In terms of language background, a total of 366 participants indicated that their primary language was German. An additional 35 participants indicated having a native language other than German; one participant did not indicate native language. The first languages of these participants included Hindi (1), Spanish (2), Serbian (1), French (6), Czech (1), Romansh (3) (the fourth official language of Switzerland), Italian (6), Dutch (1), Tamil (3), Bosnian (1), Croatian (1), Portuguese (1), Turkish (2), Bulgarian (1), English (2), Polish (1), Albanian (1), and Slovenian (1). However, since all participants were studying in fields which required passing a highly competitive entrance exam in German and subsequently took classes and exams in the German language, the research team assumed that the level of language proficiency of these participants is close to that of German speaking native speakers.
2.2. Materials
The original English Archetypal Symbol Inventory (ASI) was translated into German (for a description of the process of development of the ASI see Rosen et al. [2]). For this purpose the first three authors individually translated the forty items from English to German and then through a process of inter-rater agreement arrived at the final set of German translation equivalents for the forty symbols. An external expert from the Baumann Foundation (Basel) with long experience as a Jungian analyst, supervisor and training analyst, was asked to proof read the translations as well [50].
2.3. Procedure
Following Rosen et al. [2], a paired-associate learning task was devised. Each group of participants was presented the whole set of forty symbol-word pairs, however, twenty of these were matched with their related meanings and twenty were mismatched, that is, paired with unrelated meanings. The matched pairs in the first counterbalancing condition were presented mismatched in the second counterbalancing condition and vice versa. Furthermore, in counterbalancing condition 2 (CB2) the images were shown in reverse order from the order of presentation in counterbalancing condition 1 (CB1) to control for any residual effects related to the order of presentation, as done in the original study. Students were instructed to try to remember the pairs they were shown and received no explanation as to the relationship between the image and the word.
The participants in each group initially saw each image-word pair for 5 seconds and after a 1- minute rest they were shown the images in the same order as in the beginning. This time each image was presented without the word for 8 seconds on the screen. During this time the participants had to try to recall the word they saw initially paired with the image and write it in the respective field of the test protocol. The stimuli were presented using Microsoft Power Point.
Finally, participants were asked to fill out a subjective report consisting of four questions after the end of the experiment. The questions were as follows:
(1)Were any of the image-word pairs familiar to you already before the experiment? If yes, which ones?
(2)Were there among the image-word pairs, ones that you found particularly intriguing? If yes, which ones?
(3)Did you use any particular strategy to be able to learn better the image-word pairs? If yes, then what was it?
(4)Do you have any other comments about the experiment?
3. Results
The responses given by participants were scored using a strict criterion. Only words which were the same as the stimulus words or their word forms were coded as “correct”, no synonyms or association words to the stimuli were allowed. Three stimulus words proved to be particularly difficult for the participants—Unbewusstes (unconscious), Vervollständigung (completion) and Schöpfungskraft (generativity). Among the answers there were a small number of word forms such as for Unbewusstes—Unterbewusst(sein) (34 in CB1 and 14 in CB2), for Vervollständigung—Vollständigkeit (6 in CB1 and 3 in CB2) and for Schöpfungskraft—Schöpfung (57 in CB1 and 35 in CB2) which needed special attention since these were rather distant word forms of the stimulus words. These word forms appeared as answers in both conditions independent of the fact whether the stimulus word was correctly matched with the symbol whose meaning it represents or not. The subsequent analysis demonstrated that the manner of coding of these answers did not affect significantly the results and it was decided to code the word forms as “correct”.
Furthermore, a technical mistake in the power point presentation of CB2 was discovered. The slide with the mismatched pair-square with the word ‘Wohltätigkeit’ (charity), had appeared sizably shorter on the screen which had prevented the participants from learning the pair, therefore both symbols affected by the mistake the Square (No. 7) and the Heart (No. 5) were removed from the subsequent analysis in both conditions.
A repeated measures factorial ANOVA with one within-subjects variable (Stimulus Type—matched vs. mismatched symbol-meaning pair) and one between subjects variable (Counterbalancing—CB1 vs. CB2) was conducted to analyze the data. The means and SD of the recall rates for matched and mismatched pairs in each counterbalancing condition are summarized in Table 1.
Table 1.
Means, SD and percentage correct answers for both conditions.
MatchedMismatched
%MeanSD%MeanSD
Counterbalance 1 (CB1)
(N = 221)7012.592.6660.2712.053.29
Counterbalance 2 (CB2)
(N = 181)64.7212.943.359.4810.713.2
Total
(N = 402)67.4712.752.9759.9311.453.32
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Additionally percentages of correctly recalled matched and mismatched words were calculated for each group following the procedure of Rosen et al. [2]. The total number of correctly recalled matched words in each condition was divided by the total possible number of correctly matched responses in the condition and the same procedure was repeated for the mismatched pairs in both conditions. Overall percentages of correctly recalled matched and mismatched words for both conditions were calculated as well. The results are summed in Table 1. In both groups, and for all subjects, the percentage of correctly recalled matched words was higher than the percentage of correctly recalled mismatched words.
The main effect of stimulus type was significant, F (1, 401) = 125.83, p < 0.001, MSE = 3.047, effect size ω2 = 0.22; indicating a significantly higher recall accuracy for matched pairs than for mismatched pairs (see Table 1). Matching the symbols with their proposed associated meanings benefited learning and the subsequent recall.
3.1. Item Analysis
We also conducted analysis of the individual items of the ASI following the model of Rosen et al. [2]. Our intention was to compare the ranking of the symbols in our study to the ranking which symbols had in the original study. Rosen and team demonstrated that not all symbols were equally useful in their study through calculating an ASI Index for each symbol. The ASI Index was calculated taking into consideration the percentage of correct responses when the symbol and the word were correctly matched and the percentages of correct responses for respectively the symbol and the word when each appeared in a mismatched combination with another word (for the symbol) and another symbol (for the word). For each item the percentage of correct responses when the symbol was mismatched and the percentage correct responses when the word was mismatched were subtracted separately from the percentage correct responses when symbol and word were correctly matched, the two differences were added and divided by two to obtain the ASI index. We conducted the same analysis for all items and the results are presented in Table 2.
Table 2.
Archetypal Symbol Inventory (ASI) Summary of item analysis: rank-ordered ASI.
Symbol G/EASI No.% correct answers
match% correct answers
mismatch symbol% correct answers
mismatch wordASI Index
Zorn/Wrath4096.1333.0343.4457.9
Geburt/Birth397.7334.8174.5943.03
Schönheit/Beauty296.8341.9973.4839.1
Böse/Evil982.8122.6570.7236.13
Rettung/Salvation2990.662.4446.6136.08
Möglichkeit/Possibility2172.3843.4433.0334.15
Einheit/Unity3774.6670.7222.6527.98
Männlich /Masculine1783.4324.8988.2426.87
Macht/Power2383.7154.1464.6424.32
Schlaf/Sleep3170.5935.3658.5623.63
Schutz/Protection2580.5475.1440.8822.53
Leben/Life1683.7165.1961.8820.18
Unbewusstes/Unconscious3658.5639.3748.8714.44
Gesundheit/Health1472.3867.4251.1313.11
Mut/Valor3886.7474.2174.2112.53
Geist/Spirit3372.459.6760.2212.46
Potenzial/Potential2269.2364.6454.149.84
Ewigkeit/Eternity863.3574.5934.818.65
Wissen/Knowledge1557.4642.0857.927.46
Synthese/Synthesis3464.0951.1367.424.82
Aufstieg/Ascent192.2792.7683.714.04
Reinigung/Purification2665.1966.5262.440.71
Weiblich/Feminine1087.8583.7192.76−0.39
Ursprung/Origin1862.961.8865.19−0.64
Perfektion/Perfection2052.0440.8875.14−5.97
Rationalität/Rationality2840.2758.5635.36−6.69
Zentrum/Center456.9162.4466.52−7.57
Virilität/Virility3980.5489.587.29−7.86
Fruchtbarkeit/Fertility1165.7574.2174.21−8.46
Paradox/Paradox1964.0964.2581.9−8.99
Seele/Soul3264.0981.964.25−8.99
Schöpfungskraft/Generativity1233.748.8739.37−10.42
Fortschritt/Progress2440.3346.6162.44−14.2
Verwandlung/Transformation3542.9960.2259.67−16.96
Harmonie/Harmony1332.657.9242.08−17.4
Suche/Quest2739.3773.4841.99−18.37
Selbst/Self3065.6187.2989.5−22.79
Vervollständigung/Completion69.9588.2424.89−46.62
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Items that were recalled better when correctly matched than in any of the other two conditions were ranked the highest. Items that were recalled better when incorrectly matched in both conditions were ranked lowest.
Although there was a partial overlap of the ranking of items in both the Rosen et al. [2] study and our German-speaking study such as having the symbols for power (Macht), unity (Einheit), birth (Geburt), masculine (Männlich) and protection (Schutz) rank among the top third of the ASI index as best recalled when in the matched condition, there were also notable differences. The summary of the comparison of the ranking of the ASI symbols according to their ASI Index for both studies is given in Table 3. Surprisingly symbols as the ones for soul (Seele) and feminine (Weiblich) dropped to the lowermost third of the ranking in the German study while ranking in the topmost third in the US study. Similarly, the symbol for ascent (Aufstieg) that ranked highest in the rank-order of the US ASI study was in the lower end of the middle group of the rank-order in the Swiss study. The ranking of the symbols in the Swiss study was topped by the symbol of wrath (Zorn).
Table 3.
Swiss-German ASI Index and US-English ASI Index Comparison.
Symbol
G/EASI No.German ASI IndexUS ASI Index
RankingValueRankingValue
Aufstieg/Ascent1214.04154
Schönheit/Beauty2339.11711.5
Geburt/Birth3243.03822
Zentrum/Center427−7.57247
Vervollständigung/Completion638−46.62250
Ewigkeit/Eternity8188.651910.5
Böse/Evil9436.13241.5
Weiblich/Feminine1023−0.391019.5
Fruchtbarkeit/Fertility1129−8.46260
Schöpfungskraft/Generativity1232−10.4231−9
Harmonie/Harmony1335−17.430−8
Gesundheit/Health141413.11227.5
Wissen/Knowledge15197.462010
Leben/Life161220.18237.5
Männlich/Masculine17826.871215
Ursprung/Origin1824−0.6434−15
Paradox/Paradox1931−8.991119
Perfektion/Perfection2025−5.971414
Möglichkeit/Possibility21634.151514
Potenzial/Potential22179.8436−24.5
Macht/Power23924.32533
Fortschritt/Progress2433−14.227−4
Schutz/Protection251122.53920
Reinigung/Purification26220.7135−17.5
Suche/Quest2736−18.3737−38
Rationalität/Rationality2826−6.6933−11.5
Rettung/Salvation29536.0828−4.5
Selbst/Self3037−22.7929−5
Schlaf/Sleep311023.63219.5
Seele/Soul3230−8.99438
Geist/Spirit331612.461811
Synthese/Synthesis34204.8238−39
Verwandlung/Transformation3534−16.96633
Unbewusstes/Unconscious361314.4432−11
Einheit/Unity37727.98346.5
Mut/Valor381512.531314.5
Virilität/Virility3928−7.86733
Zorn/Wrath40157.91612
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The observed differences can possibly be explained by the different contexts of the samples in the two studies, i.e., socio-cultural factors might have exerted an influence on the results. These may include, for example, cultural value systems, cultural complexes, and/or current culturally specific social, economic and political issues. Central themes for the participants at the time of the experiment might have also affected the results (e.g., the nearing of exam session for the medical students). Among the psycholinguistic factors that could have affected the observed results are word length and frequency of use in daily speech for the respective word-stimuli used in the experiment. As stated earlier some of the verbal stimuli in German presented a significant challenge for the participants (e.g., Unbewusstes (unconscious), Vervollständigung (completion) and Schöpfungskraft (generativity)).
3.2. Subjective Report
A total of 184 out of 221 participants in CB1 and 108 out of 181 participants in CB2 indicated that they did not know any of the image-word pairs used in the experiment before taking part in it. Among the rest of the participants in both groups there were participants who listed some pairs—both matched and mismatched—as already familiar.
In CB 1 the pairs that were listed by the highest number of people as familiar were Taube—Geist (pigeon—spirit) named by 14 participants and Ring—Ewigkeit (ring—eternity) written by 8 participants. This is not surprising since both pairs are culturally well-known. The participants in CB2 listed as familiar the combinations Schlange—Gesundheit/ Medizin (snake—health/medicine) named by 29 people, Treppe—Aufstieg (stairs—ascent) named by 18 participants, Mond—Weiblich (moon—feminine) listed by 12 people, Sonne—Männlich (sun—masculine) written by 11 people, Arche—Rettung (ark—salvation) named by 9 participants and Apfel – Wissen (apple—knowledge) written by 6 participants. In this case as well, most of the symbols, listed as familiar from before the experiment, are well culturally known symbols. We can also say that the association between the snake and health/medicine is related to the major of the participants in our study (medicine).
To control for previous conscious knowledge of the above pairs listed by the participants in their subjective report, we identified and excluded from the analysis all correct answers which corresponded to the pairs listed by the respective participants as familiar from before the experiment. The data were then reanalyzed. There was no change in the results. The effect of matching on learning and recall was still significant, F (1, 401) = 55.78, p < 0.001. Thus we can say that even after controlling for previous knowledge the appropriate matching of the symbols with the associated meaning benefited learning and subsequent recall of the words and the associations were not considered to be consciously familiar by the participants.
Almost all pairs—both matched and mismatched—in both groups were listed by some participants as intriguing. Some participants indicated that the intriguing pairs were the ones that they listed as familiar. These answers are particularly interesting since they raise the question about the subjective experience of the participants during the experiment and the personal associations of participants. While this was outside the scope of the present study it is worthwhile investigating in subsequent studies.
A total of 41 participants in CB1 and 12 participants in CB 2 answered that they used no strategy in learning the pairs in the experiment. However, many participants listed a number of strategies they used to learn better the image-word pairs. Among these the most common ones were: making associations between image and word, mentioned by 71 participants in CB1 and 48 in CB2, constructing stories/sentences with the image and the word, named by 61 participants in CB1 and by 74 participants in CB2, building associations to previous experiences or known facts, given by 23 participants in CB1 and 18 in CB2, finding a personal meaning or associating to a personal memory (memory aid) by 12 people in CB1 and 14 in CB2, connecting image and word with emotions , named by 2 people in CB1 and 5 in CB2, constructing scenes or pictures with the image and the word, listed by 13 people in CB1 and 9 in CB2. It is of particular interest that participants note the use of personal experience or associations related to the image-word pairs, as well as emotion. The last strategy relates to the mechanism proposed by Huston et al. [45] which explains the observed effect of matching where the constellated archetypal image evokes an affective response and the affect facilitates the later recall of the word through building association with personal experiences. However, these subjective reports do not suffice as proof of the mechanisms and further research is necessary before any definite statements can be made.
Among the more common remarks about the experiment were suggestions for improvement of the experimental design such as including numbers on the slides with the images in the second part, showing the image-word pairs longer on the screen, reducing the number of images. Some included comments concerning the fit of image and word (these did not fit together) or mentioned being able to recall the associations but not the words. These remarks are not surprising and demonstrate the difficulty which the experiment presented for the participants.
4. Discussion
The cross-cultural study of the associations between archetypal symbols and their proposed meanings in a German-speaking sample of Swiss students replicated the findings of Rosen et al. [2] and demonstrated that there was a highly significant effect of matching on learning and subsequent recall of words correctly matched with the archetypal symbols whose meaning they represent. These results extend to Swiss German speakers the findings of Rosen and colleagues [2] reported in a sample of English speaking students. Being able to replicate the findings of superior memory for related than unrelated pairs in a German speaking sample provides further evidence that archetypal symbols are truly associated with their accepted meanings. The fact that even after excluding the pairs which were listed by the participants as familiar from before the experiment the effect of matching on learning and recall was still highly significant supports the hypothesis that the associations between symbols and their meanings are not conscious. Furthermore, this cross-cultural evidence of the association between archetypal symbols and their meanings demonstrates that it is less likely that the observed effect is related to cultural context or is a linguistic artifact. In this sense, it can be said that our results provide more evidence that the collective unconscious and archetypes as hypothesized by C. G. Jung might have a universal nature.
The differences in the rank—order of the archetypal symbols in the US study and in the Swiss-German study suggest that it is likely that depending on circumstances some archetypes come to the fore and affect stronger conscious life than others. As mentioned earlier, according to Jungian scholars, we all have the potential or predisposition to recognize the archetypal image, however, our environment influences our experiences. The differences in the rank-order of the items in both the US and the Swiss-German ASI studies empirically support such reasoning. It is highly interesting that some symbols which at first glance seem to have an obvious association to their proposed meaning were not ranked high as would be expected—e.g., Ascent (Aufstieg). Also symbols that were highly culturally bound such as the symbol for soul (Seele), for example, dropped in the lowermost third of the ranking against our expectations. Since we do not know how exactly the symbol-word pairs represent the archetypes and how the archetype enhances memory, as Bradshaw and Storm [12] point out as well, the index and the comparison between the different studies can potentially hint to processes which are at work. It might well be that this Symbol Association Test which Rosen and Smith first proposed functions similar to the Word Association Test used by Jung, in the work with which Jung first came across the phenomenon of the archetype. More research is needed on the personal associations of participants involved in the paired associate task and cross-sample comparison of the indexes for each item to be able to make definite conclusions.
Furthermore, some participants indicated in their subjective report that there were pairs they knew from before the experiment. It is of course possible that the participants were familiar with the indicated pairs, since most of the pairs mentioned as familiar were culturally known symbols. However, it is also noteworthy that this was an experiment where archetypal associations were investigated and it is known that often an archetypal experience, correlating the presentation of an archetypal image and meaning, is followed by a strong feeling of having already known the experience or familiarity [51]. Regardless it is clear that among the pairs listed as familiar there were some mismatched pairs. While from a Jungian point of view this must indicate strong personal associations reflecting the activation of a complex, it would also be interesting to research this phenomenon in the context of illusions of competence in monitoring one’s won knowledge as done by Koriat and Bjork [46].
Although our empirical investigation demonstrated that archetypal symbols are strongly associated in two different cultures and two different languages, English and German are languages from the same language group and share many similarities. Therefore, to convincingly demonstrate the universality of these findings, future research should attempt to replicate the experiment in non-Indo-European languages such as Japanese, Chinese, Turkish, Hebrew, Arabic, etc. or other Indo-European languages which are less related to English and German, such as Slavic languages for example. Furthermore, it would be of interest to conduct the paired associate learning task with the archetypal symbols from the ASI and their associated meanings in a larger sample of bilingual participants to test if bilingual participants will demonstrate the same pattern of learning and recall.
Although the cross-cultural replication of the original study with the Archetypal Symbol Inventory replicated the findings, there still are many questions that deserve further research. A question raised by a reviewer of this article and addressed by Bradshaw and Storm [12] is whether the observed significant effect of matching cannot simply be explained by the fact that meaning-words demonstrate a degree of descriptive similarity to the visual images of the symbols from the ASI. To control for a possible effect of descriptive similarity between the image and its associated meaning-word on the observed results, symbols and meaning-words were presented also mismatched to the participants. As already noted by Rosen et al. [2] some words were better learned and recalled when mismatched as reflected in the calculation of the index in item analyses. A similar phenomenon was observed by Bradshaw and Storm [12] as well. These authors reported having identified six words which were recalled better when mismatched. They argued that this memory enhancement could be based on descriptive similarity. The question is whether this phenomenon is not better explained as resulting from the personal associations of the participants and the complexes which were triggered rather than descriptive similarity. The very fact that there is such variability of learning and recall of the words from the ASI in the different samples as demonstrated by the comparison of the indexes in the item analyses of the US study and the Swiss study would seem to support such a hypothesis. However, further research on the associations of people using symbols from the ASI is necessary to be able to have a better understanding of the processes involved.
Furthermore, whereas there is clearly a strong association between the archetypal symbols and their proposed meanings independent of linguistic and cultural context, it still is not exactly clear how this can be explained. Are the observed results due to the effect of embodiment on cognition in terms of the dynamic system’s approach to cognition and action and the theory of image schema? The embodied cognition approach proposes that “cognitive processes are deeply rooted in the body’s interactions with the world” ([52], p. 625). What is more, this approach argues that “we represent our knowledge together with the sensory and motor features that were activated during its acquisition” ([53], p. 161), and which in part constitute the image schemas as neuronal activation patterns that underlie even abstract knowledge and concepts [19]. As pointed out earlier, the dynamic systems approach to the development of cognition and action suggests that as a result of experience attractor states are formed in the infant’s brain; these correspond to particular neuronal activation patterns which encode the experience resulting from the interaction of the organism and the environment where the environment has to be understood both as social and physical. These patterns underlie also conceptual understanding and are associated with feelings which have accompanied the respective experience. These basic patterns of neuronal activation form the basis of most of our cognitive and emotional functioning. In this sense it seems worthwhile experimentally investigating the hypothesis that the associations between archetypal symbols and their meanings can be explained in terms of encoding the same sensory-motor experience in a different form. Testing this hypothesis experimentally can also provide evidence in favor of or against the assertions that the archetype-as-such can be understood in terms of image schema.
Do our results, on the other hand, support the debated innateness of the archetype? Although our study found out that in different language and cultural contexts archetypal (presumably universal) symbols are strongly associated to their accepted meanings and the nature of this association is unconscious, the question still remains whether this memory effect can be explained as a result of innate mechanisms and predispositions or as Roesler points out using Seligman’s term “preparedness to learn” as an innate factor, or if the observed memory effect can be viewed as resulting from the quality of the brain as a system to form stable attractor states based on accumulated experience in the environment both physical and social (image schemas). We could demonstrate the presence of unconscious implicit memory of the associations between symbols and their proposed meanings in the absence of conscious awareness of the associations, but the source and quality of this form of memory needs further investigation. It would be particularly interesting to conduct functional brain imaging of participants involved in the main experiment to be able to delineate the activation pattern which underlies the performance on the cognitive tasks involved in the main study. Furthermore, comparing the activation pattern observed in such a study to the activation pattern underlying a constellated complex from the brain imaging study of Bechtel [54] could shed more light as to the neural correlates underlying the complex and the archetype.
Although we could demonstrate that participants from two different language and cultural backgrounds could more easily learn and recall matched archetypal symbol-meaning pairs, the question remains whether these associations are moderated by age. Bradshaw and Storm [12] demonstrated a significant correlation between age and learning and recall of mismatched pairs in a sample of 154 participants with mean age of 27 years (SD = 11 years). However, the question still remains whether the results are replicable among the elderly and/or children. Demonstrating that in a large enough sample of children or elderly presenting the symbols together with their archetypal meanings benefits learning and subsequent recall of words would be a further argument supporting the proposed by Jung universality of the archetype and is a necessary further step in this line of research. Furthermore, it would be of interest to conduct the experiment with patients who have amnesia, as suggested by Huston, Rosen and Smith [45]. Results from such a study would be revealing as to the type of memory involved in the mechanisms which underlie the observed effects.
Given the answers of the participants to the questions in the subjective report it seems also worthwhile to investigate the subjective experience of the participants when they are presented the symbol-word pairs and in this sense to systematically use symbols in the study of personal associations in a manner similar to the studies conducted using the Word Association Test. Thus developing a symbols association test would be a further important step in the study of the complex and the archetype.
Furthermore, all the studies based on the Rosen and Smith paradigm until now were conducted in samples of students or the general public. In this sense, it would be interesting to conduct studies using the ASI with Jungian analysts. It would also be particularly valuable to test the model validity of the ASI in a study with trained Jungian analysts and or Jungian scholars to test the degree to which this model of presentation of the archetype is acceptable to the general Jungian community.
Finally, it is important to acknowledge that although our findings are consistent with the framework of archetypes that there may be other underlying factors that may have made the matched pairs easier to learn and recall than the mismatched pairs. Possible stimulus-related characteristics to screen in additional research would be word length and frequency of daily use for the verbal stimuli.
5. Conclusion
To conclude, our study demonstrated that presenting symbols matched with their accepted meanings exerts a statistically significant effect on learning and recall independent of language and culture, even though participants lack conscious awareness of the associations. Our findings which replicated the initial findings of Rosen et al. [2], suggest that there is indeed an “archetypal memory advantage”. However, there is need for further experimental work to be able to answer many of the questions concerning the nature of the archetype and the collective unconscious.
Acknowledgments
The authors wish to express their deep gratitude to the 1st and 2nd year medical students, the University of Bern, Switzerland, for their participation in the experiment! Special thanks go also to the Stefanie and Wolfgang Baumann Foundation, Basel, Switzerland, for the scholarship given to the first author.
Conflicts of Interest
The authors declare no conflict of interest.
References and Notes
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6.Cambray J. Synchronicity
Go to the Book with image in the Internet Archive
Title: United States Naval Medical Bulletin Vol. 5 Nos. 1-4, 1911
Creator: U.S. Navy. Bureau of Medicine and Surgery
Publisher:
Sponsor:
Contributor:
Date: 1911
Language: eng
Vol. 5, No. 1<br /><br />Preface... ... . ..... . . .. ......... .. ... .... . ... . .. . .... .. . . ..... . .. . . . ..... . v<br />Special articles ............. . ....... . . . .. . ............... . ............1<br />Diphtheria prophylaxis in the Navy. by C. S. Butler. .... . .. .. . ...1<br />Notes on "606," by Raymond Spear.. . .... .. . ... .. .. . ... ..... . ........ . . 4<br />Recent diagnostic methods in otology applicable to the naval service, by<br />G. B. Trible.... . . .. .... ...... . . .......... .. .. . .. 6<br />Bier's method of treatment in acute gonorrheal arthritis, by H.F. Strine. 12<br />Problems of sanitation in landing and expeditionary service in tropical and<br />subtropical regions, translation by P. J. Waldner.. .. . . .. . . . . . . . .. . .. .. 13<br />The mental examination of candidates for enlistment in the Navy and<br />Marine Corps, by Heber Butts.. . ......... . . . .............. . .... . . . .... 29<br />The recent outbreak of cholera in Italy, by C. J. Holeman.. ..... .. . .. . . . 38<br /><br />United States Naval Medical School Laboratories... ... ... .. ... .. .......... . . 41<br />The United States National Museum in its relation to other Government<br />scientific collections, by P. E . Garrison .... . . . .. . .. . ..... . ..... .,..... 41<br />Specimens added to the helminthological collection, United States Naval<br />Medical School, June-August, 1910....... . ... . .... ... . . ........ . .... . 43<br />Recent additions to the pathological collection, United States Naval Medical School. . . . . . . . . . . . . . . . . . . . .. . . 43<br /><br />Suggested devices............ . . . . . . . . .. . . . . .. . . ..... . . . .. . ... . . . ..... . . . .. . 46<br />A sanitary garbage-can holder, by H. C. Kellers. . . . . . . . . .. . . . . . . 46<br />The blanket splint, by F. X. Koltes..... ..... ... . . .. . . .. .. . . . . . . . . . . . . . . 45<br /><br />Clinical notes.... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47<br />Reports of four transfusions by the vein-to-vein method with curved glass<br />tubes, by A. M. Fauntleroy.. . . . . . . . .. . ...... . . . . . . . . . . . . . . 47<br />Bilateral inguino-superficial hernia with bilateral undescended testicle,<br />by H. C. Curl...... . ..... . .. . ... . . . . .. . . . . . . . . . . . . . . . . 51<br />Larvae in the deep urethra and bladder, by H. F. Strine..... ... .. . . .. ... 51<br />An extensive razor wound of throat, by W. G. Farwell. ...... . ....... ..... 62<br />Report of two cases of heat cramps on U. S. S. Charleston, by H. A. May... 53<br />Fatigue and exhaustion in the fireroom, by F. G. Abeken .... ... . ... .. . . 67<br />A case of diabetes mellitus, by J.B. Dennis and A. C. Stanley . ........... 58<br />Sciatica incident to physical test (50-mile walk), by J. A. B. Sinclair..... 58<br />Poisoning resulting from the injection of bismuth paste, by C. B. Camerer... 59<br /><br />Current comment. . . . . . . . . . . . . . 61<br />The medical library on the U. S. S. Solace... . ..... .. ......... .... . ... .. 61<br />Dioxydiamidoarsenobenzol in the treatment of syphilis. .. . .. . .. . . . . . . ... 61<br />New blank forms and instructions pertaining thereto.. . .. .... . ... . . ..... 63<br />A case of yellow fever reaches Honolulu . . . . . . . . . . . . . . . . . . . . 65<br /><br />Progress in medical sciences. . ....... ... . .. . . . .. . . . ... . . .. . .... . ... .. ... . .. 67<br />General medicine. . .. .. ... . . .. . .... .. ... .. . .. . . .. . .. ..... .. . .. ........ 67<br />A modern conception of the psychoneuroses; status thymolymphaticus and its relation to sudden death; the Cammidge test in experimental pancreatitis and other conditions; hiccough in course of diaphragmatic pleurisy treated by Laborde's method ; fatigue the cause of enuresis; pellagra, some clinical and other features of the disease; is mercury a specific in pulmonary tuberculosis; a case of an acute febrile and probably infectious disease of unknown origin; further remarks on duodenal alimentation ; pemphigoid eruptions in typhoid<br />fever, A. W. Dunbar and J . L. Neilson . .. . .... . ... . . . .. . ... . . . .. 67<br />Surgery - The special field of neurological surgery, five years later; hypodermic injections in action, suggestions for simplifying their administration; the result of 168 operations for hernia; modern treatment of<br />fractures; report of two cases of revolver shot wound of the brain; haemophilia; the exclusion of the skin in surgery; removal of foreign bodies<br />from the bronchi; some notes on the use of nitrous oxid and oxygen for<br />prolonged anesthesia; the end results of prostatectomy, R. Spear and<br />E. Thompson ... . . . .. .. . .. . .... . . , . . . . . . . . . . . . . . . . . . . . 76<br />Hygiene and sanitation - Ventilation of ships, particularly merchant ships;<br />oral prophylaxis; recruiting in the German army; concerning the sources<br />of infection in cases of venereal diseases in the city of New York; the<br />effect of a mosquito net on the air within it, H. G. Beyer and C. N.<br />Fiske. .. . . .. ... . .. . .. . . .. . ... . . . . . .. . .. . . . ... . .... .. ... .... .. .. ..... 87<br />Tropical medicine - The rationale of quinine prophylaxis; a case of sleeping<br />sickness studied by precise enumerative methods; statistical study of<br />uncinariasis among white men in the Philippines, C. S. Butler.. . .. .. . .. 95<br />Pathology and bacteriology - A case of typhoid meningitis; complement fixation in thrombo-angiitie obliterans; personal observations on the Ehrlich-Hata "606;" certain aspects of the bacteriology of bacillary dysentery; a rapid presumptive test for diarrhea caused by the gas bacillus; investigation into the acid-fast bacteria found in the faeces with special reference to their presence in cases of tuberculosis; on the nature of the cellular elements presence in milk; infection of a still-born infant by an amoebiform protozoan (entamooba mortinatalium), O. J . Mink.. . . ..... . 99<br />Medical zoology - Ulcerating granuloma of the pudenda a protozoal disease<br />(preliminary communication); report of 15 cases of hymenolepis nana,<br />P. E. Garrison ... .... ... . ... ... .... .. ... ... . . . . . . . . . . . . .. . . . . .. . . . .. 102<br />Chemistry and pharmacy - Studies in OEdema. VI. The influence of adrenaline on absorption from the peritoneal cavity, with some remarks<br />on the influence of calcium chloride on absorption ; the action of mercury<br />and iodine in experimental syphilis; a protein reaction in the blood of the insane; chemistry of the antigen used in the Wassermann reaction; a lack of oxygen not a cause of death in cases of diminished air pressure; influence of mercury on the results of the serum reaction in antisyphilitic treatment; quantitative determination of albumin in the urine;<br />E.W. Brown and O. G. Ruge ............. . ............ ... ..... 104<br />Eye, ear, nose, and throat - The use of carbon dioxide snow in eye work;<br />preliminary communication of a new method for the prevention and treatment<br />of sympathetic ophthalmitis, E. M. Shipp......... .. . .. ... ... .. . 106 <br />Reports and letters .. . . . ...... . .... . .... . ... . . ... . ... . .. . . . .. . . 109<br />A visit to the Leper Settlement, Molokai, Hawaii, J. D. Gatewood .... ... . 109<br />Report on the meeting of the American Public Health Association, 1910,<br />C. N. Fiske. . ... ......... .. .. . .. . . . ... . . . ...... . . . .... .. . . ..... ... . . . 114<br />Report on the meeting of the American Hospital Association, 1910, A. W.<br />Dunbar.. . .. .. .... . ... . ... .. . .. .. .. . . . .... ... ... ... .. .. .. ... . ....... 117<br />The latest word from Ehrlich........ . .............................. . .. 122<br /><br />Vol. 5, No. 2<br /><br />Preface... ... .. ... .. ........ ... .................. .... ..... .............. vii<br />Special articles.....................125<br />The intravenous administration of "606" in 56 case, by G. B. Trible and<br />H. A. Garrison ...................... 125<br />Ehrlich discusses "606," translation, by Dr. J.C. Bierwirth. . ...... . . . ... 134<br />Satisfactory results with a simplified Wassermann technique (Emery), by<br />E. R. Stitt. ..................... 142<br />Further notes on the preparation of a culture medium from dried blood<br />serum, by E. W. Brown... . . .. .... . . .. . .. .... . . ... ........ .. .. . .... 144<br />Note on the existence of Agchylostoma duodenale in Guam, by W. M. Kerr. .....................145<br />Intestinal parasites found among the crew of the U.S.S. South Dakota, by<br />E.G. Parker. .... . ..... .. . ..... .. . ..... ...... . .... ... . . ... .. ...... . 145<br />Results of an examination of Filipino mess attendants for intestinal parasites,<br />by W. A. Angwin and C. E. Camerer ..................... 147<br />The practical use of carbon dioxide snow as seen at the West London Hospital, by G. D. Hale. .. .... . .. . . . .. ... . . . .......... . .......... . ..... . 148<br />Nomenclature for causes of physical disability in the Navy, by 0. N.<br />Fiske.. . .. . .......................... . .. .. . .... .. . . .. ...... .. .. .. . 149<br /><br />United States Naval Medical School laboratories . . . . . . ..................... 159<br />An atypical typhoid bacillus, by O. J. Mink.. .. . .. ........ .. ........... 159<br />Notes on parasites found at animal autopsies in the Naval Medical School<br />laboratories during 1910, by C. S. Butler and P. E. Garrison.. . .. . ...... 159<br />Specimens added to the helminthological collection, United States Naval<br />Medical School, December, 1910-February, 1911 . .. ... . . 161<br />Additions to the pathological collection, United States Naval Medical<br />School, December, 1910-February, 1911 . .... .162<br /><br />Suggested devices ...... . . . ... ... .. . . . . . . 163<br />An intestine tray for autopsies, by P. E. Garrison. . . .... .... .. .. .. .. .. ... 163<br />A suggested improvement in the method of taking finger prints, by F. H.<br />Brooks . .... .. .. .. . .. .. . .. .. ... . .... .. .. .. .. . . .. .... . . .. .. . ..... . .. 164<br /><br />Clinical notes . . . . . . . . . . . . . . . . . . . . . . . . . . . 167<br />A case of cholecystectomy, by R. Spear. . . . . .. . . . . . . . . . 167<br />A case of fracture of the skull, by W. M. Garton. . . ... ... . ... . ........ . .. 168<br />Hypernephroma of right kidney, nephrectomy with recovery, by A. M.<br />Fauntleroy... ... .. ... .. ..... .... . .. . . ..... ..... . .... . ............. . 169<br />A case of general chronic perihepatitis, by E. R. Stitt .. . . . . . .. ...... . ... 171<br />Bacillary dysentery showing extreme toxaemia, by E. R. Stitt........ .. .. 173<br />Report on 10 cases of syphilis treated with "606," by U. R. Webb....... 173<br />A suspected case of gangosa, by O. J. Mink.. . . .. . ...... . .... .. . . . .... .... 178<br />Lamblia intestinalis and ascaris lumbricoides associated with amoebic dysentery by G. B. Trible . . . . . ... ....... . . . . .. . .. .. ... . .... . ........ . . . . . . 178<br />A case of pernicious anemia showing points of resemblance to kala azar,<br />by E. R. Stitt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 180<br />A case of amoebic dysentery with liver abscess by E. R. Stitt. . .. .. ... ... 180<br />A case of intussusception, by E. R. Stitt..... . . .. . . . . . .. ......... .. . .. . . . 181<br />Report of two unusual fracture cases, by J. B. Dennis and A. C. Stanley... 181<br />Associated tuberculosis and syphilis, by O. J. Mink and E. H. H. Old...... 182<br />An undesirable recruit, by Heber Butts............................ . . . . . 183<br />Report of six cases of appendicitis aboard the U.S. S. Tennessee, by M. K.<br />Johnson and W. L. Mann...... ... .......................... .. ........ 190<br /><br />Current comment... .. .................................................... 193<br />Notification of venereal diseases.............. . .......................... 193<br />The use of salvarsan in filarial disease.. ...................... . .......... 194<br />Howard Taylor Ricketts...................................... . ........ 195<br />Typhoid vaccination. . . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . 195<br />Further notes on the new blank forms..................................... 196<br />The bacteriology of acute poliomyelitis............. . .... .. .. ...... ..... 197<br />Hospital facilities at Montevideo.... .... . .............................. 197<br />A correction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 197<br />A course of instructive lectures . ......................................... 197<br />Physical culture......... ... . . ........... .. .......................... . . 198<br /><br />Progress in medical sciences...... . ................. . ..... . ............. . .. 199<br />General medicine - Haemoglobinuric fever on the Canal Zone; malingering; on the presence of a venous hum in the epigastrium in cirrhosis of the liver; the use of the X-ray in the diagnosis of pulmonary tuberculosis; mercury succinimid in the treatment of tuberculosis; high blood pressure in arteriosclerosis; the treatment and prognosis of exophthalmic goitre; some clinical methods of diagnosis of the functional activity of the heart; further notes on the treatment of paralysis agitans with parathyroid gland; on fever caused by the bite of the sand fly (Phlebotomus papatasii); Myzomyia roasii as a malaria carrier; a modified Caldwell kitchen incinerator for field use, by A. W. Dunbar and J. L. Xeilson....... 199<br />Surgery - The cause of death from shock by commercial electric currents<br />and the treatment of same; the best method of exposing the interior of the bladder in suprapubic operations; "606 "; a consideration of surgical methods of treating hyperthyroidism; genito-urinary diseases; radium therapy; the intravenous use of cocaine, report of a case; diseases of the stomach and duodenum from a surgical standpoint; dry iodine catgut; disinfection of the skin by tincture of iodine; the Roentgen-ray examination of the esophagus; solitary perforation of the ileum associated with strangulated and obstructed hernia; the time and method for prostatectomy; a practical mechanical method of end-to-end anastomosis of blood vessels; by R. Spear and E. \V . Thompson................... 213<br />Hygiene and sanitation - Sterilization of water on a large scale by means<br />of ultra-violet rays; nota sulla carne refrigerata e sui refrigeranti dei piroscafi; the American game of football, is it a factor for good or for evil? the hygiene of the simming pool ; "cordite eating"; the process of disinfection by chemical agencies and hot water; eggs, a study of eggs offered for sale as pure food; by H. G. Beyer and C. N. Fiske. ..... .. 226<br />Tropical medicine - Upon a new pathognomonic sign of malaria; a simple<br />method for the treatment of cholera; traitement de la trypanosomiase<br />humaine, by C. S. Butler. . .... .. ....... ... .. ...... . . . . ..... .. . ....... 237<br />Pathology and bacteriology - A method for the bacteriological standardization of disinfectants; microorganism found in the blood of acute cases of poliomyelitis; experimental rssearches upon typhus exanthematicus<br />done at the Pasteur Institute of Tunis during the year l910; bacteriology of human bile with especial reference to the typhoid carrier problem; the control of typhoid in the army by vaccination; experiments on transmission of bacteria by flies with special relation to an epidemic of bacillary dysentery at the Worcester State Hospital, Massachusetts, 1910; experiences in the use of vaccines in chronic suppuration of the nasal access0ry sinuses; histological study of skin lesions of pellagra; a resume of the evidence concerning the diagnostic and clinical value of the Wassermann reaction; experimentelle Beitrage zum Studium des Mechanismus der Immunkorper und Komplementwirkung; by O. J . Mink.............. 240<br />Chemistry and pharmacy.-The preparation of thyroid extract for therapeutic<br />purposes; the action of urinary antiseptics; wird eingenommenes<br />Chinin mit der Muttermilch ausgeschieden? Uebergang von Arzenmitteln<br />in die Milch; the quantitative estimation of albumin in the urine, by Tsuchiya's procss; the quantitative determination of albumin according to Tsuchiya; on the stability of the solutions prepared for Bang's method of estimating sugar in the urine, by E. M. Brown and O. G. Ruge.. . .......... 251<br />Eye, ear, nose, and throat - Tests for color-vision ; a note on the use of scarlet red in corneal diseases; report on progress in otology; ear disease and its prevention; the prevalence of middle ear disease in the [British] army, with a suggestion for a remedy; peritonsillar abscess; by E. M. Shipp. . ........ . . 266<br /><br />Reports and letters ............ 267<br />The surgical aspect of the engagement of La Ceiba, Honduras, by L. W.<br />Bishop and W. L. Irvine.......... . ......... . .. . ... . ....... . . . ...... 267<br />Extract from sanitary report of U.S.S. New Orleans, for the year 1901, by<br />W. F. Arnold... .. .. .. ....... ... . . . ... . . ... ..... . . ... . . . .. .. . . ....... 269<br /><br />Vol. 5, No. 3<br /><br />Preface...... ........... ................... .... ...... .... .. .... ...... .. ... v<br />Special articles: ·<br />Tropical diseases in their relation to the eye, by E. M. Shipp.... .... . . . . 271<br />Intravenous administration of salvarsan, by G. B. Trible and H. A.<br />Garrison. ... . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . 285<br />The mental examination of 50 recruits who became insane soon after enlistment, by Heber Butts........ . . . . . . . . . . . . . . . . . . . . . . . . . 295<br />Diagnosis and treatment of hernia in the Navy, by B. F. Jenness.... .. ... 313<br /><br />United States Medical School laboratories:<br />Davainea madagascariensis in the Philippine Islands, by P. E. Garrison. . 321<br />The interpretation of negative and weakly positive reactions in Noguchi's<br />complement fixation test, by M. E. Higgins... . .. . . . ....... . ......... 327<br />Specimens added to the helminthological collection, United States Naval<br />Medical School, March-May, 1911........ . . .. . . . . . . . . . . . . . . . .. 328<br />Specimens added to the pathological collection, United States Naval<br />Medical School, March-May, 1911. . . . . . . . . . . . . . . . . . . . . . . . 328<br /><br />Suggested devices:<br />An improvised X-ray apparatus, by H. A. Harris. . . . ..... . .. .. . .. . . . . . . 331<br />Fracture of mandible with improved method of adjustment, by W. A.<br />Angwin .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 332<br /><br />Clinical notes:<br />Gunshot wound of elbow, by Raymond Spear..... .. .. . .... . . . ... . . . ... . 335<br />Clinical symptoms appearing immediately after antityphoid inoculation,<br />by J. R. Phelps and G. F. Clark. . .. .... . .. ..... . . ... . . ... .. . .. . . . . . .. 336<br />Posterior gastro-enteroetomy three years after anterior gastro-enteroetomy,<br />by A. M. Fauntleroy... . .. ... .. ... . . ... . .. . . .. ... ... ... .. ..... . .. . . . 338<br />Pontine hemorrhage resulting from a blow in boxing, by H. C. Curl.. . . . . 340<br />Fracture of the zygoma, by R. B. Williams... ... .. . . ............ ....... 341<br />Death from unruptured thoracic aneurism, by E. P. Huff... . . .... . .. ... 342<br />A plastic pernicious anemia associated with agchyloetomiaeis, by E. R. Stitt. 345<br />Balantidium coli infection associated with amoebic dysentery, by G. B.<br />Trible..... . ..... ... . ... . . . ... . . . ....... . ........ . ..... .. . 346<br />Return of syphilitic symptoms after administration of salvarsan, by C. F.<br />Sterne. . ....... . .. . . . . .. . . ... . ..... . .... . ........ . .... . . . . .... . ... . . . 348<br />A case of syphilis which poeeibly demonstrates the efficacy of prophylaxis<br />against venereal diseases, by E. H. H. Old ... . . . . .. ..... 349<br />Cerebral syphilis in a native of Guam, by W. M. Kerr.. ... . . ... ... ..... 350<br />A case of autoserotherapy, by E. O. J. Eytinge and L. W. McGuire. ...... 351<br />Haemoglobinuric fever, by D. G. Sutton. . . . ...... . .. . .. .. . .... .. . .... .. 352<br />Shock caused by lightning stroke, by W. S. Hoen .... . .. . . ............ . . 353<br />An unusual cause of burn, by F. M. Munson.......... .. . . .. . ..... . .. .. 354<br />Traumatic extrusion of testicle, by J . A. B. Sinclair. . . .. . . . . ....... . ... 355<br /><br />Current comment: <br />Criticisms and suggestions relative to the health records . .. .. . . . · 357<br />Distinguished honors conferred . . . . . . . . . . . . . . . . . . . . . . . . . . . 358<br />The closing exercises of the Naval Medical School... . ...... . .... . ... . . . 358<br /><br />Progress in medical sciences:<br />General medicine - Plague in Manchuria and its lessons; the treatment of<br />arthritis deformans; hereditary haemophilia, deficiency in the coagulability<br />of the blood the only immediate cause of the condition; discussion of acidosis, by A. W. Dunbar and J . L. Neilson .. ........ .. ... .. . . .... 361<br />Surgery - Laceration of the axillary portion of the shoulder joint as a factor in the etiology of traumatic combined paralysis of the upper extremity; tuberculosis of the kidney and ureter; injuries to the kidneys with end results; fracture of the patella; acute emergencies of abdominal disease; intestinal obstruction due to kinks and adhesions of the terminal ileum; the functions of the great omentum; treatment of peritonitis consecutive to appendicitis; treatment of ascites by drainage into the subcutaneous tissue of the abdomen; special dangers associated with operations on the biliary passages and their avoidance; a simple method for the relief of certain forms of odynphagia; by Raymond Spear and Edgar Thompson....... ...... . . ... . ... ... ... .. 365<br />Hygiene and sanitation - Food requirements for sustenance and work; carbo-gasoline method for the disinfection of books; typhoid fever and mussel pollution; the duty of the community toward ita consumptives; some aspects of tropical sanitation; table jellies; the significance of the bacillus carrier in the spread of Asiatic cholera; the value of vaccination and revaccination; prophylaxie de la syphilis; the value of terminal disinfection; a method for determining the germicidal value and penetrating power of liquid disinfectants; by H. G. Beyer and C. N. Fiske........... 377<br />Tropical medicine - Further researches on the hyphomycetes of tinea imbricata; the action of'' 606" in sleeping sickness; the action of salvarsan in malaria; the application of "606" to the treatment of kala-azar; the specific treatment of leprosy; the role of the infective granule in certain protozoa! infections as illustrated by the spirochaetosis of Sudanese fowls, preliminary note; by C. S. Butler. . .... . . . ..... . .. .. .. . . . . ... . ... .... 389<br />Pathology and bacteriology - Ehrlich's biochemical theory and its conception<br />and application; researches on experimental typhoid fever; a record of 90 diphtheria carriers; the serum diagnosis of syphilis; by M. E. Higgins. . . . 392<br />Medical zoology - Note on the presence of a lateral spine in the eggs of<br />Schistosoma japonicum; onchocerciasis in cattle with special reference<br />to the structure and bionomic characters of the parasite; by P. E.<br />Garrison .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 397<br />Chemistry and pharmacy - The preparation of a convenient and stable litmus solution; a method to demonstrate and estimate the digestive fermenta in the feces; a simple method for the estimation of ammonia in the urine of diabetics for the recognition of acidosis; new process for sterilizing water by potassium permanganate; the colorimetric estimation of dextrose in urine; a new method for the estimation of sugar in the urine; by E.W. Brown and O. G. Ruge . .. . .. ... . . . ..... ... . . 398<br />Eye, ear, nose, and throat - Examination of the nose and throat in relation<br />to general diagnosis, results in asthma; the nonsurgical treatment of<br />cataract; by E. M. Shipp..... . . . .. . .. .. .. . .... .. ... . 400<br /><br />Reports and letters:<br />Plague conditions in North China, by W. D. Owens.......... .. .. ... ... 405<br /><br />Vol. 5, No. 4<br /><br />Preface ... .. . . . ............... . ...... ... ........................ .. ........ v<br /><br />Special articles:<br />The tenth convention of the second Hague conference of 1907, and its <br />relation to the evacuation of the wounded in naval warfare, by F. L.<br />Pleadwell (first paper) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 409<br />Is gangoea a form of syphilis? by H. E. Odell....... .. ... . ............. 430<br />Salvarsan as a diagnostic and therapeutic agent in syphilis, by C. M.<br />George.... .. ............ ...... . . .. .... . . . .... . .. . 485<br />Flat foot and its relation to the Navy, by R. G. Heiner.. . ............... 451<br />Notes on submarine cruising, by I. F. Cohn............................ 455<br />Important features in the technique of carbon dioxide estimations in air,<br />by E. W. Brown... . ................. . .. . . . ... . ...... . ...... . ..... . . 457<br />The use of salvarsan on board the U.S.S. Michigan, by J . J. Snyder and<br />A. L. Clifton............. . . .. . . .............. . .................... . .. 459<br />Notes on vaccination, by A. B. Clifford... .. ........................... 461<br />The preparation of patient.e for operation at the United States Naval Hospital,<br />Norfolk, Va., by W. M. Garton.. . ..... .... .. .. ... . . . ...... ..... 462<br /><br />United States Naval Medical School laboratories:<br />Specimens added to the helminthological collection, United States Naval<br />Medical School, June-Aug., 1911 ........ . ... .......... . .. . .. 465<br />Specimens added to the pathological collection, United States Naval<br />Medical School, June-Aug., 1911.................... . .... . .. .. . ... . .. 465<br /><br />Suggested devices:<br />An apparatus for hoisting patients aboard the hospital ship Solace, by<br />E. M. Blackwell... . ............ . . . ................................ . . 467<br />An inexpensive and satisfactory ethyl chloride inhaler for general<br />anaesthesia, by J. H. Barton .. . . ... .. .. .. . . .. .. . .. .... ...... 469<br /><br />Clinical notes:<br />Old "irreducible" dislocation of head of humerus, by H. C. Curl. . . . ... . 471<br />A case of brain tumor, by R. E. Hoyt.. .. .... .... . ...... . . .... . .. ........ 472<br />A case of brain abscess, by J. R. Phelps and G. F. Clark.. .. . .. . . . . . . .. . . 474<br />Report of two cases of cerebrospinal fever, by R. A. Bachmann.. . . . .... 477<br />A case of leprosy on board the U.S.S. Villalobos, by D. H. Noble....... 479<br />A case resembling gangosa, in which a treponema was found, by P. S.<br />Rossiter. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 481<br />A case extensively burned, by N. T. McLean.. ... .... .. . . .. . .. ... ... . . . 481<br />Acute pemphigus following vaccination, by R. Hayden.... ... . .... ..... . . 482<br />Two interesting cases on the U.S.S. Prairie, by C. C. Grieve . .. . . . .... . . 486<br />An atypical case of typhoid fever, by L. W. Johnson... . ... . .. . .... . .. . .. 488<br />Tolerance of the peritoneum rarely seen, by P. R. Stalnaker and G. W.<br />Shepard. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 489<br />Note on tincture of iodine, by R. Spear...... . . . . . ... . ... .... . .. . .. ..... 490<br />Notes on salvarsan, by R. Spear..... . ...... . .............. . ..... . . ..... 491<br /><br /><br />Current comment :<br />Instructions relative to medical returns ... ....... . ..... . ............... .493<br />Clinical cards .. ........... ... . . .. .. ... . .... . . . . . .. . ... . .. . ......... . . .494<br />Measles in Samoa . ................ .. . ... . . . . ... . ....................... .495<br />The conservation of the public health ........ . .................... .496<br />Closure of the naval stations at San Juan and Culebra ....... .. .. . . . ..... 498<br />New pavilion for the practice of thoracic surgery ........ . ..... ...... 498<br />The Bellevue Hospital nomenclature of diseases and conditions, 1911 .... .498<br /><br />Progress in medical sciences:<br />General medicine - Pathological and experimental data derived from a<br />further study of an acute infectious disease of unknown origin; the mode<br />of transmission of leprosy; genesis of incipient tuberculisus; a method<br />for determining the absolute pressure of the cerebrospinal fluid; the after<br />history of cases of albuminuria occurring in adolescence; the stereoscopic<br />X-ray examination of the chest with special reference to the diagnosis of<br />pulmonary tuberculosis; the use of antiformin in the examination for the<br />tubercle bacillus; by A. W. Dunbar and J. L. Neilson ............. . . . 501<br />Surgery - The control of bleeding in operations for brain tumors; intravenous<br />anesthesia from hedonal; the difficulties and limitations of diagnosis in advanced cases of renal tuberculosis; the treatment of X-ray ulcer; nephroureterectomy; by Raymond Spear and Edgar Thompson .. 511<br />Hygiene and Sanitation - A simple method of purifying almost any infected<br />water for drinking purposes; the physiology of the march; wall paper and illumination; vaccination et serotherapie anticholeriques; upon the<br />inoculation of materia morbi through the human skin by fleabites; garbage receptacles; the relative influence of the heat and chemical impurity of close air; method for measuring the degree of vitiation of the air of inclosed spaces; by H. G. Beyer and C.N. Fiske . .. . .. ..... . 518<br />Tropical medicine - The diagnosis of pellagra; researches upon acarids <br />among lepers; action of "606" upon malaria; by C. S. Butler ......... . 523<br />Pathology and bacteriology - An outbreak of gastroenteritis caused by<br />B. paratyphosus; infection of rabbits with the virus of poliomyelitis; the<br />mechanism of the formation of metastases in malignant tumors; a method<br />for the pure cultivation of pathogenic treponema pallidum; by Y. E .<br />Higgins .. .... .. .. . ..................... .. ..... . ............. . ...... . 528<br />Medical zoology - On Kwan's fluke and the presence of spines in<br />fasciolopsis; endemic Mediterranean fever (Malta fever) in southwest<br />Tcxas; by P. E. Garrison . ..... . .......... .. . . .... . .... . ........... . . . 532<br />Chemistry and pharmacy - Detection of blood by means of leuco-malachitegreen; an improved form of Heller's ring test for detection of albumin in the urine; an important reagent for Fehling's method for sugar estimation; method for the estimation of urotropin in the urine; detection of amylolytic ferments in the feces; new technique for the estimation of total nitrogen, ammonia, and urea in the urine; chemotherapy and "606" by E. W. Brown and O. G. Ruge ............... 533<br />Eye, ear, nose, and throat - Defective vision and its bearing on the question<br />of fitness for service; "606 ' ' and eye diseases; by E. M. Shipp ... .. .. .538<br /><br />Reports and letters:<br />American Medical Association meeting, by C. P. Bfagg .. .. .... . .....550<br />Sanitary report on Kiukiang, Kiangse Province, China, by D. H. Noble ...550<br />Index to volume V ...............559<br />Subject index .......... . ........ . ....................... 559<br />Author's index . . . ........ . ..... . ......... . ......... . 570<br /><br /><br />
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Title: United States Naval Medical Bulletin Vol. 5 Nos. 1-4, 1911
Creator: U.S. Navy. Bureau of Medicine and Surgery
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Date: 1911
Language: eng
Vol. 5, No. 1<br /><br />Preface... ... . ..... . . .. ......... .. ... .... . ... . .. . .... .. . . ..... . .. . . . ..... . v<br />Special articles ............. . ....... . . . .. . ............... . ............1<br />Diphtheria prophylaxis in the Navy. by C. S. Butler. .... . .. .. . ...1<br />Notes on "606," by Raymond Spear.. . .... .. . ... .. .. . ... ..... . ........ . . 4<br />Recent diagnostic methods in otology applicable to the naval service, by<br />G. B. Trible.... . . .. .... ...... . . .......... .. .. . .. 6<br />Bier's method of treatment in acute gonorrheal arthritis, by H.F. Strine. 12<br />Problems of sanitation in landing and expeditionary service in tropical and<br />subtropical regions, translation by P. J. Waldner.. .. . . .. . . . . . . . .. . .. .. 13<br />The mental examination of candidates for enlistment in the Navy and<br />Marine Corps, by Heber Butts.. . ......... . . . .............. . .... . . . .... 29<br />The recent outbreak of cholera in Italy, by C. J. Holeman.. ..... .. . .. . . . 38<br /><br />United States Naval Medical School Laboratories... ... ... .. ... .. .......... . . 41<br />The United States National Museum in its relation to other Government<br />scientific collections, by P. E . Garrison .... . . . .. . .. . ..... . ..... .,..... 41<br />Specimens added to the helminthological collection, United States Naval<br />Medical School, June-August, 1910....... . ... . .... ... . . ........ . .... . 43<br />Recent additions to the pathological collection, United States Naval Medical School. . . . . . . . . . . . . . . . . . . . .. . . 43<br /><br />Suggested devices............ . . . . . . . . .. . . . . .. . . ..... . . . .. . ... . . . ..... . . . .. . 46<br />A sanitary garbage-can holder, by H. C. Kellers. . . . . . . . . .. . . . . . . 46<br />The blanket splint, by F. X. Koltes..... ..... ... . . .. . . .. .. . . . . . . . . . . . . . . 45<br /><br />Clinical notes.... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47<br />Reports of four transfusions by the vein-to-vein method with curved glass<br />tubes, by A. M. Fauntleroy.. . . . . . . . .. . ...... . . . . . . . . . . . . . . 47<br />Bilateral inguino-superficial hernia with bilateral undescended testicle,<br />by H. C. Curl...... . ..... . .. . ... . . . . .. . . . . . . . . . . . . . . . . 51<br />Larvae in the deep urethra and bladder, by H. F. Strine..... ... .. . . .. ... 51<br />An extensive razor wound of throat, by W. G. Farwell. ...... . ....... ..... 62<br />Report of two cases of heat cramps on U. S. S. Charleston, by H. A. May... 53<br />Fatigue and exhaustion in the fireroom, by F. G. Abeken .... ... . ... .. . . 67<br />A case of diabetes mellitus, by J.B. Dennis and A. C. Stanley . ........... 58<br />Sciatica incident to physical test (50-mile walk), by J. A. B. Sinclair..... 58<br />Poisoning resulting from the injection of bismuth paste, by C. B. Camerer... 59<br /><br />Current comment. . . . . . . . . . . . . . 61<br />The medical library on the U. S. S. Solace... . ..... .. ......... .... . ... .. 61<br />Dioxydiamidoarsenobenzol in the treatment of syphilis. .. . .. . .. . . . . . . ... 61<br />New blank forms and instructions pertaining thereto.. . .. .... . ... . . ..... 63<br />A case of yellow fever reaches Honolulu . . . . . . . . . . . . . . . . . . . . 65<br /><br />Progress in medical sciences. . ....... ... . .. . . . .. . . . ... . . .. . .... . ... .. ... . .. 67<br />General medicine. . .. .. ... . . .. . .... .. ... .. . .. . . .. . .. ..... .. . .. ........ 67<br />A modern conception of the psychoneuroses; status thymolymphaticus and its relation to sudden death; the Cammidge test in experimental pancreatitis and other conditions; hiccough in course of diaphragmatic pleurisy treated by Laborde's method ; fatigue the cause of enuresis; pellagra, some clinical and other features of the disease; is mercury a specific in pulmonary tuberculosis; a case of an acute febrile and probably infectious disease of unknown origin; further remarks on duodenal alimentation ; pemphigoid eruptions in typhoid<br />fever, A. W. Dunbar and J . L. Neilson . .. . .... . ... . . . .. . ... . . . .. 67<br />Surgery - The special field of neurological surgery, five years later; hypodermic injections in action, suggestions for simplifying their administration; the result of 168 operations for hernia; modern treatment of<br />fractures; report of two cases of revolver shot wound of the brain; haemophilia; the exclusion of the skin in surgery; removal of foreign bodies<br />from the bronchi; some notes on the use of nitrous oxid and oxygen for<br />prolonged anesthesia; the end results of prostatectomy, R. Spear and<br />E. Thompson ... . . . .. .. . .. . .... . . , . . . . . . . . . . . . . . . . . . . . 76<br />Hygiene and sanitation - Ventilation of ships, particularly merchant ships;<br />oral prophylaxis; recruiting in the German army; concerning the sources<br />of infection in cases of venereal diseases in the city of New York; the<br />effect of a mosquito net on the air within it, H. G. Beyer and C. N.<br />Fiske. .. . . .. ... . .. . .. . . .. . ... . . . . . .. . .. . . . ... . .... .. ... .... .. .. ..... 87<br />Tropical medicine - The rationale of quinine prophylaxis; a case of sleeping<br />sickness studied by precise enumerative methods; statistical study of<br />uncinariasis among white men in the Philippines, C. S. Butler.. . .. .. . .. 95<br />Pathology and bacteriology - A case of typhoid meningitis; complement fixation in thrombo-angiitie obliterans; personal observations on the Ehrlich-Hata "606;" certain aspects of the bacteriology of bacillary dysentery; a rapid presumptive test for diarrhea caused by the gas bacillus; investigation into the acid-fast bacteria found in the faeces with special reference to their presence in cases of tuberculosis; on the nature of the cellular elements presence in milk; infection of a still-born infant by an amoebiform protozoan (entamooba mortinatalium), O. J . Mink.. . . ..... . 99<br />Medical zoology - Ulcerating granuloma of the pudenda a protozoal disease<br />(preliminary communication); report of 15 cases of hymenolepis nana,<br />P. E. Garrison ... .... ... . ... ... .... .. ... ... . . . . . . . . . . . . .. . . . . .. . . . .. 102<br />Chemistry and pharmacy - Studies in OEdema. VI. The influence of adrenaline on absorption from the peritoneal cavity, with some remarks<br />on the influence of calcium chloride on absorption ; the action of mercury<br />and iodine in experimental syphilis; a protein reaction in the blood of the insane; chemistry of the antigen used in the Wassermann reaction; a lack of oxygen not a cause of death in cases of diminished air pressure; influence of mercury on the results of the serum reaction in antisyphilitic treatment; quantitative determination of albumin in the urine;<br />E.W. Brown and O. G. Ruge ............. . ............ ... ..... 104<br />Eye, ear, nose, and throat - The use of carbon dioxide snow in eye work;<br />preliminary communication of a new method for the prevention and treatment<br />of sympathetic ophthalmitis, E. M. Shipp......... .. . .. ... ... .. . 106 <br />Reports and letters .. . . . ...... . .... . .... . ... . . ... . ... . .. . . . .. . . 109<br />A visit to the Leper Settlement, Molokai, Hawaii, J. D. Gatewood .... ... . 109<br />Report on the meeting of the American Public Health Association, 1910,<br />C. N. Fiske. . ... ......... .. .. . .. . . . ... . . . ...... . . . .... .. . . ..... ... . . . 114<br />Report on the meeting of the American Hospital Association, 1910, A. W.<br />Dunbar.. . .. .. .... . ... . ... .. . .. .. .. . . . .... ... ... ... .. .. .. ... . ....... 117<br />The latest word from Ehrlich........ . .............................. . .. 122<br /><br />Vol. 5, No. 2<br /><br />Preface... ... .. ... .. ........ ... .................. .... ..... .............. vii<br />Special articles.....................125<br />The intravenous administration of "606" in 56 case, by G. B. Trible and<br />H. A. Garrison ...................... 125<br />Ehrlich discusses "606," translation, by Dr. J.C. Bierwirth. . ...... . . . ... 134<br />Satisfactory results with a simplified Wassermann technique (Emery), by<br />E. R. Stitt. ..................... 142<br />Further notes on the preparation of a culture medium from dried blood<br />serum, by E. W. Brown... . . .. .... . . .. . .. .... . . ... ........ .. .. . .... 144<br />Note on the existence of Agchylostoma duodenale in Guam, by W. M. Kerr. .....................145<br />Intestinal parasites found among the crew of the U.S.S. South Dakota, by<br />E.G. Parker. .... . ..... .. . ..... .. . ..... ...... . .... ... . . ... .. ...... . 145<br />Results of an examination of Filipino mess attendants for intestinal parasites,<br />by W. A. Angwin and C. E. Camerer ..................... 147<br />The practical use of carbon dioxide snow as seen at the West London Hospital, by G. D. Hale. .. .... . .. . . . .. ... . . . .......... . .......... . ..... . 148<br />Nomenclature for causes of physical disability in the Navy, by 0. N.<br />Fiske.. . .. . .......................... . .. .. . .... .. . . .. ...... .. .. .. . 149<br /><br />United States Naval Medical School laboratories . . . . . . ..................... 159<br />An atypical typhoid bacillus, by O. J. Mink.. .. . .. ........ .. ........... 159<br />Notes on parasites found at animal autopsies in the Naval Medical School<br />laboratories during 1910, by C. S. Butler and P. E. Garrison.. . .. . ...... 159<br />Specimens added to the helminthological collection, United States Naval<br />Medical School, December, 1910-February, 1911 . .. ... . . 161<br />Additions to the pathological collection, United States Naval Medical<br />School, December, 1910-February, 1911 . .... .162<br /><br />Suggested devices ...... . . . ... ... .. . . . . . . 163<br />An intestine tray for autopsies, by P. E. Garrison. . . .... .... .. .. .. .. .. ... 163<br />A suggested improvement in the method of taking finger prints, by F. H.<br />Brooks . .... .. .. .. . .. .. . .. .. ... . .... .. .. .. .. . . .. .... . . .. .. . ..... . .. 164<br /><br />Clinical notes . . . . . . . . . . . . . . . . . . . . . . . . . . . 167<br />A case of cholecystectomy, by R. Spear. . . . . .. . . . . . . . . . 167<br />A case of fracture of the skull, by W. M. Garton. . . ... ... . ... . ........ . .. 168<br />Hypernephroma of right kidney, nephrectomy with recovery, by A. M.<br />Fauntleroy... ... .. ... .. ..... .... . .. . . ..... ..... . .... . ............. . 169<br />A case of general chronic perihepatitis, by E. R. Stitt .. . . . . . .. ...... . ... 171<br />Bacillary dysentery showing extreme toxaemia, by E. R. Stitt........ .. .. 173<br />Report on 10 cases of syphilis treated with "606," by U. R. Webb....... 173<br />A suspected case of gangosa, by O. J. Mink.. . . .. . ...... . .... .. . . . .... .... 178<br />Lamblia intestinalis and ascaris lumbricoides associated with amoebic dysentery by G. B. Trible . . . . . ... ....... . . . . .. . .. .. ... . .... . ........ . . . . . . 178<br />A case of pernicious anemia showing points of resemblance to kala azar,<br />by E. R. Stitt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 180<br />A case of amoebic dysentery with liver abscess by E. R. Stitt. . .. .. ... ... 180<br />A case of intussusception, by E. R. Stitt..... . . .. . . . . . .. ......... .. . .. . . . 181<br />Report of two unusual fracture cases, by J. B. Dennis and A. C. Stanley... 181<br />Associated tuberculosis and syphilis, by O. J. Mink and E. H. H. Old...... 182<br />An undesirable recruit, by Heber Butts............................ . . . . . 183<br />Report of six cases of appendicitis aboard the U.S. S. Tennessee, by M. K.<br />Johnson and W. L. Mann...... ... .......................... .. ........ 190<br /><br />Current comment... .. .................................................... 193<br />Notification of venereal diseases.............. . .......................... 193<br />The use of salvarsan in filarial disease.. ...................... . .......... 194<br />Howard Taylor Ricketts...................................... . ........ 195<br />Typhoid vaccination. . . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . 195<br />Further notes on the new blank forms..................................... 196<br />The bacteriology of acute poliomyelitis............. . .... .. .. ...... ..... 197<br />Hospital facilities at Montevideo.... .... . .............................. 197<br />A correction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 197<br />A course of instructive lectures . ......................................... 197<br />Physical culture......... ... . . ........... .. .......................... . . 198<br /><br />Progress in medical sciences...... . ................. . ..... . ............. . .. 199<br />General medicine - Haemoglobinuric fever on the Canal Zone; malingering; on the presence of a venous hum in the epigastrium in cirrhosis of the liver; the use of the X-ray in the diagnosis of pulmonary tuberculosis; mercury succinimid in the treatment of tuberculosis; high blood pressure in arteriosclerosis; the treatment and prognosis of exophthalmic goitre; some clinical methods of diagnosis of the functional activity of the heart; further notes on the treatment of paralysis agitans with parathyroid gland; on fever caused by the bite of the sand fly (Phlebotomus papatasii); Myzomyia roasii as a malaria carrier; a modified Caldwell kitchen incinerator for field use, by A. W. Dunbar and J. L. Xeilson....... 199<br />Surgery - The cause of death from shock by commercial electric currents<br />and the treatment of same; the best method of exposing the interior of the bladder in suprapubic operations; "606 "; a consideration of surgical methods of treating hyperthyroidism; genito-urinary diseases; radium therapy; the intravenous use of cocaine, report of a case; diseases of the stomach and duodenum from a surgical standpoint; dry iodine catgut; disinfection of the skin by tincture of iodine; the Roentgen-ray examination of the esophagus; solitary perforation of the ileum associated with strangulated and obstructed hernia; the time and method for prostatectomy; a practical mechanical method of end-to-end anastomosis of blood vessels; by R. Spear and E. \V . Thompson................... 213<br />Hygiene and sanitation - Sterilization of water on a large scale by means<br />of ultra-violet rays; nota sulla carne refrigerata e sui refrigeranti dei piroscafi; the American game of football, is it a factor for good or for evil? the hygiene of the simming pool ; "cordite eating"; the process of disinfection by chemical agencies and hot water; eggs, a study of eggs offered for sale as pure food; by H. G. Beyer and C. N. Fiske. ..... .. 226<br />Tropical medicine - Upon a new pathognomonic sign of malaria; a simple<br />method for the treatment of cholera; traitement de la trypanosomiase<br />humaine, by C. S. Butler. . .... .. ....... ... .. ...... . . . . ..... .. . ....... 237<br />Pathology and bacteriology - A method for the bacteriological standardization of disinfectants; microorganism found in the blood of acute cases of poliomyelitis; experimental rssearches upon typhus exanthematicus<br />done at the Pasteur Institute of Tunis during the year l910; bacteriology of human bile with especial reference to the typhoid carrier problem; the control of typhoid in the army by vaccination; experiments on transmission of bacteria by flies with special relation to an epidemic of bacillary dysentery at the Worcester State Hospital, Massachusetts, 1910; experiences in the use of vaccines in chronic suppuration of the nasal access0ry sinuses; histological study of skin lesions of pellagra; a resume of the evidence concerning the diagnostic and clinical value of the Wassermann reaction; experimentelle Beitrage zum Studium des Mechanismus der Immunkorper und Komplementwirkung; by O. J . Mink.............. 240<br />Chemistry and pharmacy.-The preparation of thyroid extract for therapeutic<br />purposes; the action of urinary antiseptics; wird eingenommenes<br />Chinin mit der Muttermilch ausgeschieden? Uebergang von Arzenmitteln<br />in die Milch; the quantitative estimation of albumin in the urine, by Tsuchiya's procss; the quantitative determination of albumin according to Tsuchiya; on the stability of the solutions prepared for Bang's method of estimating sugar in the urine, by E. M. Brown and O. G. Ruge.. . .......... 251<br />Eye, ear, nose, and throat - Tests for color-vision ; a note on the use of scarlet red in corneal diseases; report on progress in otology; ear disease and its prevention; the prevalence of middle ear disease in the [British] army, with a suggestion for a remedy; peritonsillar abscess; by E. M. Shipp. . ........ . . 266<br /><br />Reports and letters ............ 267<br />The surgical aspect of the engagement of La Ceiba, Honduras, by L. W.<br />Bishop and W. L. Irvine.......... . ......... . .. . ... . ....... . . . ...... 267<br />Extract from sanitary report of U.S.S. New Orleans, for the year 1901, by<br />W. F. Arnold... .. .. .. ....... ... . . . ... . . ... ..... . . ... . . . .. .. . . ....... 269<br /><br />Vol. 5, No. 3<br /><br />Preface...... ........... ................... .... ...... .... .. .... ...... .. ... v<br />Special articles: ·<br />Tropical diseases in their relation to the eye, by E. M. Shipp.... .... . . . . 271<br />Intravenous administration of salvarsan, by G. B. Trible and H. A.<br />Garrison. ... . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . 285<br />The mental examination of 50 recruits who became insane soon after enlistment, by Heber Butts........ . . . . . . . . . . . . . . . . . . . . . . . . . 295<br />Diagnosis and treatment of hernia in the Navy, by B. F. Jenness.... .. ... 313<br /><br />United States Medical School laboratories:<br />Davainea madagascariensis in the Philippine Islands, by P. E. Garrison. . 321<br />The interpretation of negative and weakly positive reactions in Noguchi's<br />complement fixation test, by M. E. Higgins... . .. . . . ....... . ......... 327<br />Specimens added to the helminthological collection, United States Naval<br />Medical School, March-May, 1911........ . . .. . . . . . . . . . . . . . . . .. 328<br />Specimens added to the pathological collection, United States Naval<br />Medical School, March-May, 1911. . . . . . . . . . . . . . . . . . . . . . . . 328<br /><br />Suggested devices:<br />An improvised X-ray apparatus, by H. A. Harris. . . . ..... . .. .. . .. . . . . . . 331<br />Fracture of mandible with improved method of adjustment, by W. A.<br />Angwin .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 332<br /><br />Clinical notes:<br />Gunshot wound of elbow, by Raymond Spear..... .. .. . .... . . . ... . . . ... . 335<br />Clinical symptoms appearing immediately after antityphoid inoculation,<br />by J. R. Phelps and G. F. Clark. . .. .... . .. ..... . . ... . . ... .. . .. . . . . . .. 336<br />Posterior gastro-enteroetomy three years after anterior gastro-enteroetomy,<br />by A. M. Fauntleroy... . .. ... .. ... . . ... . .. . . .. ... ... ... .. ..... . .. . . . 338<br />Pontine hemorrhage resulting from a blow in boxing, by H. C. Curl.. . . . . 340<br />Fracture of the zygoma, by R. B. Williams... ... .. . . ............ ....... 341<br />Death from unruptured thoracic aneurism, by E. P. Huff... . . .... . .. ... 342<br />A plastic pernicious anemia associated with agchyloetomiaeis, by E. R. Stitt. 345<br />Balantidium coli infection associated with amoebic dysentery, by G. B.<br />Trible..... . ..... ... . ... . . . ... . . . ....... . ........ . ..... .. . 346<br />Return of syphilitic symptoms after administration of salvarsan, by C. F.<br />Sterne. . ....... . .. . . . . .. . . ... . ..... . .... . ........ . .... . . . . .... . ... . . . 348<br />A case of syphilis which poeeibly demonstrates the efficacy of prophylaxis<br />against venereal diseases, by E. H. H. Old ... . . . . .. ..... 349<br />Cerebral syphilis in a native of Guam, by W. M. Kerr.. ... . . ... ... ..... 350<br />A case of autoserotherapy, by E. O. J. Eytinge and L. W. McGuire. ...... 351<br />Haemoglobinuric fever, by D. G. Sutton. . . . ...... . .. . .. .. . .... .. . .... .. 352<br />Shock caused by lightning stroke, by W. S. Hoen .... . .. . . ............ . . 353<br />An unusual cause of burn, by F. M. Munson.......... .. . . .. . ..... . .. .. 354<br />Traumatic extrusion of testicle, by J . A. B. Sinclair. . . .. . . . . ....... . ... 355<br /><br />Current comment: <br />Criticisms and suggestions relative to the health records . .. .. . . . · 357<br />Distinguished honors conferred . . . . . . . . . . . . . . . . . . . . . . . . . . . 358<br />The closing exercises of the Naval Medical School... . ...... . .... . ... . . . 358<br /><br />Progress in medical sciences:<br />General medicine - Plague in Manchuria and its lessons; the treatment of<br />arthritis deformans; hereditary haemophilia, deficiency in the coagulability<br />of the blood the only immediate cause of the condition; discussion of acidosis, by A. W. Dunbar and J . L. Neilson .. ........ .. ... .. . . .... 361<br />Surgery - Laceration of the axillary portion of the shoulder joint as a factor in the etiology of traumatic combined paralysis of the upper extremity; tuberculosis of the kidney and ureter; injuries to the kidneys with end results; fracture of the patella; acute emergencies of abdominal disease; intestinal obstruction due to kinks and adhesions of the terminal ileum; the functions of the great omentum; treatment of peritonitis consecutive to appendicitis; treatment of ascites by drainage into the subcutaneous tissue of the abdomen; special dangers associated with operations on the biliary passages and their avoidance; a simple method for the relief of certain forms of odynphagia; by Raymond Spear and Edgar Thompson....... ...... . . ... . ... ... ... .. 365<br />Hygiene and sanitation - Food requirements for sustenance and work; carbo-gasoline method for the disinfection of books; typhoid fever and mussel pollution; the duty of the community toward ita consumptives; some aspects of tropical sanitation; table jellies; the significance of the bacillus carrier in the spread of Asiatic cholera; the value of vaccination and revaccination; prophylaxie de la syphilis; the value of terminal disinfection; a method for determining the germicidal value and penetrating power of liquid disinfectants; by H. G. Beyer and C. N. Fiske........... 377<br />Tropical medicine - Further researches on the hyphomycetes of tinea imbricata; the action of'' 606" in sleeping sickness; the action of salvarsan in malaria; the application of "606" to the treatment of kala-azar; the specific treatment of leprosy; the role of the infective granule in certain protozoa! infections as illustrated by the spirochaetosis of Sudanese fowls, preliminary note; by C. S. Butler. . .... . . . ..... . .. .. .. . . . . ... . ... .... 389<br />Pathology and bacteriology - Ehrlich's biochemical theory and its conception<br />and application; researches on experimental typhoid fever; a record of 90 diphtheria carriers; the serum diagnosis of syphilis; by M. E. Higgins. . . . 392<br />Medical zoology - Note on the presence of a lateral spine in the eggs of<br />Schistosoma japonicum; onchocerciasis in cattle with special reference<br />to the structure and bionomic characters of the parasite; by P. E.<br />Garrison .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 397<br />Chemistry and pharmacy - The preparation of a convenient and stable litmus solution; a method to demonstrate and estimate the digestive fermenta in the feces; a simple method for the estimation of ammonia in the urine of diabetics for the recognition of acidosis; new process for sterilizing water by potassium permanganate; the colorimetric estimation of dextrose in urine; a new method for the estimation of sugar in the urine; by E.W. Brown and O. G. Ruge . .. . .. ... . . . ..... ... . . 398<br />Eye, ear, nose, and throat - Examination of the nose and throat in relation<br />to general diagnosis, results in asthma; the nonsurgical treatment of<br />cataract; by E. M. Shipp..... . . . .. . .. .. .. . .... .. ... . 400<br /><br />Reports and letters:<br />Plague conditions in North China, by W. D. Owens.......... .. .. ... ... 405<br /><br />Vol. 5, No. 4<br /><br />Preface ... .. . . . ............... . ...... ... ........................ .. ........ v<br /><br />Special articles:<br />The tenth convention of the second Hague conference of 1907, and its <br />relation to the evacuation of the wounded in naval warfare, by F. L.<br />Pleadwell (first paper) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 409<br />Is gangoea a form of syphilis? by H. E. Odell....... .. ... . ............. 430<br />Salvarsan as a diagnostic and therapeutic agent in syphilis, by C. M.<br />George.... .. ............ ...... . . .. .... . . . .... . .. . 485<br />Flat foot and its relation to the Navy, by R. G. Heiner.. . ............... 451<br />Notes on submarine cruising, by I. F. Cohn............................ 455<br />Important features in the technique of carbon dioxide estimations in air,<br />by E. W. Brown... . ................. . .. . . . ... . ...... . ...... . ..... . . 457<br />The use of salvarsan on board the U.S.S. Michigan, by J . J. Snyder and<br />A. L. Clifton............. . . .. . . .............. . .................... . .. 459<br />Notes on vaccination, by A. B. Clifford... .. ........................... 461<br />The preparation of patient.e for operation at the United States Naval Hospital,<br />Norfolk, Va., by W. M. Garton.. . ..... .... .. .. ... . . . ...... ..... 462<br /><br />United States Naval Medical School laboratories:<br />Specimens added to the helminthological collection, United States Naval<br />Medical School, June-Aug., 1911 ........ . ... .......... . .. . .. 465<br />Specimens added to the pathological collection, United States Naval<br />Medical School, June-Aug., 1911.................... . .... . .. .. . ... . .. 465<br /><br />Suggested devices:<br />An apparatus for hoisting patients aboard the hospital ship Solace, by<br />E. M. Blackwell... . ............ . . . ................................ . . 467<br />An inexpensive and satisfactory ethyl chloride inhaler for general<br />anaesthesia, by J. H. Barton .. . . ... .. .. .. . . .. .. . .. .... ...... 469<br /><br />Clinical notes:<br />Old "irreducible" dislocation of head of humerus, by H. C. Curl. . . . ... . 471<br />A case of brain tumor, by R. E. Hoyt.. .. .... .... . ...... . . .... . .. ........ 472<br />A case of brain abscess, by J. R. Phelps and G. F. Clark.. .. . .. . . . . . . .. . . 474<br />Report of two cases of cerebrospinal fever, by R. A. Bachmann.. . . . .... 477<br />A case of leprosy on board the U.S.S. Villalobos, by D. H. Noble....... 479<br />A case resembling gangosa, in which a treponema was found, by P. S.<br />Rossiter. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 481<br />A case extensively burned, by N. T. McLean.. ... .... .. . . .. . .. ... ... . . . 481<br />Acute pemphigus following vaccination, by R. Hayden.... ... . .... ..... . . 482<br />Two interesting cases on the U.S.S. Prairie, by C. C. Grieve . .. . . . .... . . 486<br />An atypical case of typhoid fever, by L. W. Johnson... . ... . .. . .... . .. . .. 488<br />Tolerance of the peritoneum rarely seen, by P. R. Stalnaker and G. W.<br />Shepard. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 489<br />Note on tincture of iodine, by R. Spear...... . . . . . ... . ... .... . .. . .. ..... 490<br />Notes on salvarsan, by R. Spear..... . ...... . .............. . ..... . . ..... 491<br /><br /><br />Current comment :<br />Instructions relative to medical returns ... ....... . ..... . ............... .493<br />Clinical cards .. ........... ... . . .. .. ... . .... . . . . . .. . ... . .. . ......... . . .494<br />Measles in Samoa . ................ .. . ... . . . . ... . ....................... .495<br />The conservation of the public health ........ . .................... .496<br />Closure of the naval stations at San Juan and Culebra ....... .. .. . . . ..... 498<br />New pavilion for the practice of thoracic surgery ........ . ..... ...... 498<br />The Bellevue Hospital nomenclature of diseases and conditions, 1911 .... .498<br /><br />Progress in medical sciences:<br />General medicine - Pathological and experimental data derived from a<br />further study of an acute infectious disease of unknown origin; the mode<br />of transmission of leprosy; genesis of incipient tuberculisus; a method<br />for determining the absolute pressure of the cerebrospinal fluid; the after<br />history of cases of albuminuria occurring in adolescence; the stereoscopic<br />X-ray examination of the chest with special reference to the diagnosis of<br />pulmonary tuberculosis; the use of antiformin in the examination for the<br />tubercle bacillus; by A. W. Dunbar and J. L. Neilson ............. . . . 501<br />Surgery - The control of bleeding in operations for brain tumors; intravenous<br />anesthesia from hedonal; the difficulties and limitations of diagnosis in advanced cases of renal tuberculosis; the treatment of X-ray ulcer; nephroureterectomy; by Raymond Spear and Edgar Thompson .. 511<br />Hygiene and Sanitation - A simple method of purifying almost any infected<br />water for drinking purposes; the physiology of the march; wall paper and illumination; vaccination et serotherapie anticholeriques; upon the<br />inoculation of materia morbi through the human skin by fleabites; garbage receptacles; the relative influence of the heat and chemical impurity of close air; method for measuring the degree of vitiation of the air of inclosed spaces; by H. G. Beyer and C.N. Fiske . .. . .. ..... . 518<br />Tropical medicine - The diagnosis of pellagra; researches upon acarids <br />among lepers; action of "606" upon malaria; by C. S. Butler ......... . 523<br />Pathology and bacteriology - An outbreak of gastroenteritis caused by<br />B. paratyphosus; infection of rabbits with the virus of poliomyelitis; the<br />mechanism of the formation of metastases in malignant tumors; a method<br />for the pure cultivation of pathogenic treponema pallidum; by Y. E .<br />Higgins .. .... .. .. . ..................... .. ..... . ............. . ...... . 528<br />Medical zoology - On Kwan's fluke and the presence of spines in<br />fasciolopsis; endemic Mediterranean fever (Malta fever) in southwest<br />Tcxas; by P. E. Garrison . ..... . .......... .. . . .... . .... . ........... . . . 532<br />Chemistry and pharmacy - Detection of blood by means of leuco-malachitegreen; an improved form of Heller's ring test for detection of albumin in the urine; an important reagent for Fehling's method for sugar estimation; method for the estimation of urotropin in the urine; detection of amylolytic ferments in the feces; new technique for the estimation of total nitrogen, ammonia, and urea in the urine; chemotherapy and "606" by E. W. Brown and O. G. Ruge ............... 533<br />Eye, ear, nose, and throat - Defective vision and its bearing on the question<br />of fitness for service; "606 ' ' and eye diseases; by E. M. Shipp ... .. .. .538<br /><br />Reports and letters:<br />American Medical Association meeting, by C. P. Bfagg .. .. .... . .....550<br />Sanitary report on Kiukiang, Kiangse Province, China, by D. H. Noble ...550<br />Index to volume V ...............559<br />Subject index .......... . ........ . ....................... 559<br />Author's index . . . ........ . ..... . ......... . ......... . 570<br /><br /><br />
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I invite you to discover in some images the last tea tasting realized with Lydia Gautier, author of international fame and tea expert.
We tasted about twenty teas (white, green and oolong tea) by using a comparative technique. We also tested ancient oolong… A very instructive moment!
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