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The Popular Educator 1868.

A complete illustrated Encyclopaedia for Elementary, Advanced and Technical Education.

Published by Cassell, Petter & Galpin, London. Six volumes in three books, half leather and gilt binding with marbled covers and marbled endplates. Total 2500 pages 26cm x 19.5cm .

Knowledge by _wi11is_

NPCC hosts Inter-High/Tech Skills Day by Mid Plains Community College

North Platte Community College hosted its annual Inter-High Scholastic Competition and TECH-Knowledge & Skills Discovery Day on Wednesday at the North and South Campuses of the college.

The theme for Inter-High Day this year is “Spotlight on Success.” Students from 28 area schools took nearly 900 tests in the Inter-High Scholastic competition. In the TECH-Knowledge and Skills competition, more than 120 students represented 21 high schools.

Awards were presented to the top three individual finishers in all categories. They also received a certificate for up to three credit hours of free tuition to be used at MPCC this summer. First place winners were awarded with $500 Mid-Plains Community College Area scholarships. The schools also competed in divisions.

Results of NPCC’s Inter-High Day are:

Accounting:

First - Megan Stokey, North Platte High School

Second - Megan Trierweiler, St. Patrick’s

Third - Carissa Rayburn, Brady

Art:

First - Alissa Rosentrater, Wallace

Second - Amber Nelson, Elwood

Third - Brooklyn Nordhausen, Wauneta-Palisade

Athletic Training:

First - Maegan Hiatt, Hershey

Second - Sage Schmidt, Medicine Valley

Third - Brittany Lawrence, St. Patrick’s

Biological Science:

First - Jordon Laubry, Eustis Farnam

Second - Jocy Nelson, Sutherland

Third - Calyn Werkmeister, Maywood

Business Communications:

First - Libby Jensen, Dundy County Stratton

Second - Abby Daffer, Southwest

Third - Sam Staggs, Sutherland

Chemistry:

First - Megan Kelley, Southwest

Second - Alec Fox, Paxton

Third - David Trierweiler, St. Patrick’s

Dramatic Arts:

First - Alex Roc, McCook

Second - David McCown, Maxwell

Third - Karni Doyle, Callaway

Fire Science/EMS:

First - Kris Kopetzky, South Platte

Second - Chris Werth, Eustis Farnam

Third - Tristan Johnson, Arnold

Grammar & Composition:

First - Grace Magill, Arnold

Second - Christi Christner, Wauneta-Palisade

Third - Bailee Clark, St. Patrick’s

Health Occupations:

First - Sabine Vanhaaren, Cody-Kilgore

Second - Jamie Smith, St. Patrick’s

Third - Taylor Ellison, Callaway

History:

First - David Trierweiler, St. Patrick’s

Second - John Klintworth, Medicine Valley

Third - Joey Anderjaska, Hayes Center

Information Technology:

First - Jared Brosius, St. Patrick’s

Second - Hayden Pollmann, Wauneta-Palisade

Third - Nathaniel Maxcy, Sutherland

Introduction to Business:

First - Cody Ballew, Elwood

Second - Dawson Brunswick, McCook

Third - Chance Kennicutt, Wallace

Literary Analysis:

First - Justin Hardwick, Paxton

Second - Rebekka Ralston, Sutherland

Third - Izzy Fox, Dundy County Stratton

Mathematics:

First - Megan Siebrandt, McCook

Second - Hayden Pollmann, Wauneta-Palisade

Third - Isaac Langan, McCook

Music Performance (Instrumental)

First – Sohyeon Yi, Cody-Kilgore

Second - Matti Mickelsen, Medicine Valley

Third - Brandon Montgomery, Brady

Music Performance (Vocal):

First - Nathan Rick, Hitchcock County

Second - Rachel Gordine, McCook

Third - Alisha Heelan, Garden County

Music Theory:

First – Josie Burke, Sutherland

Second – Matti Mickelsen, Medicine Valley

Third – Mason Harouff, Hayes Center

NPCC Facts:

First - Cheyanne Loeffler, Paxton

Second - Valerie Most, Brady

Third - Alexis Franzen, Brady

Personal Finance:

First - Cassandra Medina, Sutherland

Second - Marley Sandberg, Sutherland

Third - Ian Bridge, North Platte High School

Physics/Engineering (session one):

First - Cody Trump, Cody-Kilgore

Second - Kyle Halsted, North Platte High School

Third - Chet Krajewski, Garden County

Physics/Engineering (session two):

First - Lane Vasa, Arthur County

Second - David McCown, Maxwell

Third - Dakota Seng, Callaway

Word Processing:

First - Brooke Scott, Hitchcock County

Second - Tristan Johnson, Arnold

Third - Rebecca Lorens, Dundy County Stratton

Results by Division are:

Division 1 –

First – St. Patrick’s

Second – Sutherland

Third – McCook

Division 2 –

First – Cody-Kilgore

Second – Medicine Valley

Third – Hitchcock County

Division 3 –

First – Wauneta-Palisade

Second – Arnold

Third – Elwood

Results of NPCC’s TECH-Knowledge & Skills competition are:

Autobody:

First – Aaron Stegman, Garden County High School

Second – Joel Anderson, Garden County High School

Third – Jon Jackson, Franklin High School

Automotive/Diesel:

First – Philip Hammer, North Platte High School

Second – Logan Mull, North Platte High School

Third – Wesley Hoatson, North Platte High School

Building Construction (teams):

First – Walker Wolff, Ivan Rosfeld, Austin Wobig and Wyatt Galloway of Cody-Kilgore High School

Second – Lucas French, Jayson Rezek, Nick Hahn and Calvin Carsten of Sutherland High School

Third – Brock Alexander, Caleb Kleewein, Justin Cosler and Clancey Barnum of Stapleton High School

Electrical:

First – Tyler Daniels, Franklin High School

Second – Walker Wolff, Cody-Kilgore High School

Third – Ivan Dobesh, North Platte High School

Heating, Ventilation and Air Conditioning:

First – Wesley Hoatson, North Platte High School

Second – Logan Mull, North Platte High School

Third – Blaker Morrissey, Maxwell High School

Welding:

First – Dillon Schultz, North Platte High School

Second – Colton Thompson, North Platte High School

Third – Trevor Hanna, Stapleton High School

West Point knowledge by West Point - The U.S. Military Academy

New cadets attempt to absorb as much information as they can from their New Cadet Handbooks so they canpass questioning from the cadet cadre. Photo by Mike Strasser, West Point Public Affairs

Vacunani Advent Calendar - Day 12 by Umbra-Manis

Day 12: Star of Knowledge

knowledge... by Peter peter

10 3

i`M studying in Moscow Aviation Institute "Faculty of robotic and intelligent systems"

I will say a secret - we, Russians have a new SUPERWEAPON and for shooting from it, people do not need!

Knowledge is Power by Missing Pixel Huntress

4 12

This is my laptop, which i have covered with a book cover!

Fantasy in Dream 2011 by Director Theophilus Raynsford Mann 馬天亮導演

Director Theophilus Raynsford Mann

~ a Taiwanese social reformer, philosopher, photographer, and film director

“Do Everything for My People”

馬天亮導演

~ 臺灣的社會改革者，哲學家，攝影師，和電影導演

《造福人民》

SUMMARY

Theophilus Raynsford Mann is a naturalist, occultist, Buddhist and Taoist. In 1982, Mann developed a technique for abstract photography, applied “Rayonism” into photographic works. Mann staged 32 individual, extraordinary exhibitions around Taiwan, who was the first exhibitor around Formosa. Mann’s works is the beginning of modernization in the modern abstract arts in the world. At the University of Oxford, Mann’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”; also an author at the University of California, Berkeley and the University of Michigan in the United States; an alumnus from Christ Church College at the University of Oxford in England, the University of Glamorgan in Wales, and National Taiwan University in Taipei on Taiwan. Mann’s works have been quoted by the scholars many times, making Mann one of the highly cited technological, artistic, and managing public administrators in the academia. Mann was listed in “Taiwan Who’s Who In Business” © 1984, 1987, 1989 Harvard Management Service.

Education in Taiwan and a Brief of Latest Generation of History in Taiwan / Formosa

In 1980, Mann obtained his postgraduate certificate from the Graduate Institute of Electrical Engineering of National Taiwan University in Taipei; successfully completed another graduate studies in Information dBase III Plus and Taiwanese Traditional Chinese Mandarin Information System at National Sun Yat-Sen University in Kaohsiung in 1989.

Early Career

In 1989, Mann instituted Mann’s Office of Electrical Engineer, he settled himself in electrical technology and industries as a chief engineer in his early years. He put his professional and precise knowledge to good account in business management. A formal business management with business relationship established to provide for regular services, dealings, and other commercial transactions and deed. He had many customers having a business and credit relationship with his firm then he was a successful engineer.

Study Abroad and Immigration into the United Kingdom

In 1998, Mann studied abroad when he arrived in Great Britain; he studied at School of Built Environment, the University of Glamorgan, Wales for a master of science in real estate appraisal. Until the summer of 2000, Mann completed an academic course on “Towns through the Ages” from Christ Church at the University of Oxford.

PHILOSOPHICAL VIEWS

Mann is a naturalist; he trusts spiritual naturalism and naturalistic spirituality, which teaches that “the unknown” created this wonderful world. “The unknown” arranged the nature with its law so that everything in nature is kept balanced and in order. However, human beings failed to control themselves, deliberately went against the law of nature, and resulted in disasters, which we deserved. He also is an occultist, a Taoist, and a Buddhist; but in Britain, he frequently goes to Christian and Catholic churches, where he makes friends with pastors and fathers as well as churchgoers. In his mind, he recognizes “Belief is truth held in the mind; faith is a fire in the heart”. He is always a freethinker, does not accept traditional, social, and religious teaching, but based on his ideas: a thought or conception that potentially and actually exists in his mind as a product of mental activity - his opinion, conviction, and principle. If people have not come across eastern classics and philosophy, we are afraid that people would never understand Theophilus Raynsford Mann. People cannot judge an eastern philosopher based on western ways of thinking. He studies I Ching discovering eastern classics of ancient origin consisting of 64 interrelated hexagrams along with commentaries. The hexagrams embody Taoist philosophy by describing all nature and human endeavour in terms of the interaction of yin and yang, and the classics may be consulted as an oracle.

Back in the 1990s when Mann just arrived at England, he had been offered places to do Ph.D. and LL.M. degrees (degree in Law and Politics of the European Union) by several western professors in the Great Britain. He has met all the requirements for postgraduate admissions to study at UK’s universities.

During his time at Oxford, he learnt a lot of British culture and folk-custom while carrying out research with many British and Western professors, experts, and archaeologists. This proves that Mann understands various aspects in British society, culture, and lifestyles. Of course, he does not fully understand about the perspectives of thinking of a typical British. For example, what would be the most valuable in life for a British person? What would a British want to gain from life? What is the goal in life for a British? Is it fortune or a lover? Alternatively, perhaps honour? On the other hand, maybe being able to travel around the world and see the world?

FAIRNESS and JUSTICE

As Theophilus Raynsford Mann’s saying are:

“Touching Fairness and Justice”

Feel good about themselves, but do not know the sufferings of the people...

Who can get easy life like them?

What is profile of modern society?

What type and style is truly solemn for this society identify?

Where “the characterization” is? Who can see? Did you see it?

《感動的公平與正義》

自我感覺良好, 不知民間疾苦...

誰能得到安逸的生活如同他們一樣？

這是個什麼樣子的社會？

這個社會認定什麼樣的類型和風格是真正莊重的?

「特徵」在那裡？誰可以看到？你看到了嗎？

Jurisprudence and Political Philosophy and Perspectives

Mann ever studied judicial review and governmental action, the impact of law and legal techniques, constitutional mechanisms for the protection of basic rights, and ensuring the integrity of commercial activity, the impact of law and legal techniques on government, policymaking, and administration, as well as the creation of markets. He tries to understand these critical trends in the political development of modern state. Mann will combine both theoretical and empirical approaches, and the conditions for democratic transition and the nature of state development in the ‘post-industrial’ era of globalisation and economic integration.

According as Mann’s legal experiences, he comprehend that “the knowledge of the law is like a deep well, out of which each man draught according to the strength of his understanding”, and, law and arbitrary power are in eternal enmity. He is also sure law and institutions are constantly tending to gravitate like clocks; they must be occasionally cleansed, and wound up, and set to true time.

The government issues a decree - an authoritative order having the force of law, which charged with putting into effect a country's laws and the administering of its functions. Any of the officials promulgate a law or put into practice relating to the government charged with the execution and administration of the nation's laws then they announce and carry out the creation of any order or new policy that will be responsible for the people.

Mann had knowledge in connexion with construction law; he also understands architectural arts, and as well learnt the forms by combining materials and parts include as an integral part concerning modern construct. I ever built urban buildings and rural architecture in different styles under new housing and building projects by the governmental administration and construction corporations.

Right now, Mann studies the problems caused by ethnic disputes and human armed conflicts in the modern society resulted code of mixed civil and criminal procedure. He wishes an agreement or a treaty to end human hostilities - the absence of war and other hostilities around the world. The interrelation and arrangement of freedom from quarrels and disagreement become harmonious relations living in peace with each other. Actually, erect peace in more friendly ways of making friendships for modern human society is comfortable in my ideal. It is like building monolithic architecture: houses and buildings for the people. Mann would like to do “something beautiful for `the unknown`”.

In the ethnic disagreement and armed conflicts as concerning the poor people and children notwithstanding they live through a bad environment on any of poor or crowded village or town in a particular manner - lived frugally. However, after years of industrialisation as a more educated population, becomes more aware of global plenum, continuing to be alive. Environmental groups are increasing and lobbing government will legislate to stop bad environmental and social practices. The establishments of human rights’ wide and untiring efforts will be alleviated people’s suffering. And as well the poor people shall meet and debate sustainable development and for a concerted government led action towards sustainability is an example that the younger generation are concerned for the future. It shall be making the younger easier for their life and make better on their lives, and help them to build a better future.

In present world, Mann really knows the full meanings of “Fundamental Human Rights and Equal Opportunities for the People”. He thinks ethics is the moral code governing the daily conduct of the individual toward those about him / her. It represents those rules or principles by which men and women live and work in a spirit of mutual confidence and service. Without going into the question of how an ethical code was formulated or why anybody should obey it, we can look at the matter in a common-sense fashion with reference to its influence upon our legal affairs. In brief, from the law point of view, a reputable ethical code embodies the qualities of accuracy, dependability, fair play, sound judgement, and service. It is based upon honesty.

No person can have an ethical code that concerns him / her alone. Living in society, as he / she must, a person encounters others whose rights must be respected as well as his / her own. An honest regard for the rights of others is an essential element of any decent code of ethics, and one that anyone must observe if anybody intends to follow that code. After all, ethics is not something apart from human beings. Indeed, there is no such thing apart from our actions and us. It is the duty, therefore, of every man and woman in legal affairs to see that his daily associations with others are truly in conformity with the plain meaning of the Ten Commandments: “Thou shalt not barratry, thou shalt not bear false witness, thou shalt not receive illegal fee and the rest”.

The knowledge Mann has, in connection with legal affairs, was usually come from his precious experiences of his past over ten year’s law and political careers. In an interval regarded as a distinct period of 1980s, he studied mixed civil and crime, and the code of mixed civil and criminal procedure for the problems caused by ethnic disputes and human armed conflicts in the modern society. He was especially one who maintains the language and customs of the group, and social security in Taiwan.

Since 30 July of 1988, Mann settled himself in law as a chief executive and scrivener at Central Legal, Real Estate, and Accounting Services Office; it is in the equivalent to a solicitor of the United Kingdom. The Office provided full legal, accounting, real estate, and commercial services to the public. He did his job as a person legally appointed by another to act as his or her agent in the transaction of business, specifically one qualified and licensed to act for plaintiffs and defendants in legal proceedings and affairs. Over and above Mann was a chairman and executive consultant at Taiwan Credit Information Company®, founded in 1994. The company offered services to the public in response to need and demand in the area of credit information.

Mann had excellent experiences in political and law work was pertaining to mixed civil and crime, the code of mixed civil and criminal procedure, construction, and commercial law abroad. The experiences of legal services related to the rights of private individuals and legal proceedings concerning these rights as distinguished. In the criminal proceedings, he did many cases for the defendants. Although an act committed or omitted in violation of a law forbidding or commanding it and for which punishment is imposed upon conviction; but he also laid legal claim, required as useful, just, proper, or necessary to the defendants under the human rights in the meantime. This provision ensures to the defendant a real voice in the subject.

The men whose judgement we respect are those who do not allow prejudices, preferences, or personalities to influence their decisions. Profit and self-aggrandisement are likewise ignored in their determination to reach an equitable and fair settlement. What are the basic principles upon which good judgement is founded? A keen intellect, a normal emotionally, a through understanding of human nature, experience of law work, sincerity, and integrity.

Developed a Technique for Abstract Photography and Abstractionist

In 1982, Mann developed a technique for abstractive photography, which applied “rayonism” to the photographic works. In November of 1984, Mann was 26-year-old, he instructed many professors and students of National Taiwan Normal University in photography of abstract impressionism and rayonnisme in Taipei, Taiwan. The word “rayonnisme” is French for rayonism - a style of abstract painting developed in 1911 in Russia.

Photographic Exhibitions

Theophilus Raynsford Mann Photographic Exhibition of “Rayonnisme / Rayonism” Tour - Invitational Exhibition of Taiwan 1983-84.

一九八三〜八四年中華民國臺灣馬天亮攝影巡迴邀請展

Theophilus Raynsford Mann Photographic Exhibition of Rayonism (32 individual exhibitions) 1983~1985.

馬天亮『光影』攝影特展（個人展32場）1983〜1985年.

Mann staged 32 individual, extraordinary exhibitions and annual special exhibitions on photography of abstractive image and Rayonnisme around Taiwan / Formosa. Mann was the first exhibitor around the country. All of the invited displays were by the Taiwan’s Government, cultural and artistic organisations, and sponsors. Mann’s earliest exhibition took place in the National Taiwan Arts Education Center (Museum) on 19 December 1983 when Mann was 25 years old; Mann was the youngest exhibitor in the history of the Center in any solo exhibitions. The Center that was opened in March 1957, kept a collection of Mann’s work. It is currently updating the Center’s internal organisation and strengthening co-operation with leading centers and museums around the world. Meanwhile, it widened the center’s scope to increase its emphasis on Taiwan’ regional culture and folk arts.

Modernization in the Modern Abstract Arts of Taiwan

Mann’s works is the beginning of modernization in the modern abstract arts of Taiwan, China and greater Chinese society in the world. The use of “modernisation” as a concept that is opposed to “Traditional” of “Conservative” ideas began with the approach of the 20th century. It spreads rapidly through academic circles, and was broadly accepted as a means to reform society. Chinese Manchu Qing (Ching) dynasty’s first steps toward modernisation began in the Tung-chih era (1862-1874) with the “Self-Empowerment Movement”. During the late 19th century, as late Manchu dynasty was confronted on all sides by foreign aggression, voices throughout society debated the most effective means to reform and strengthen the country. Some advocated “combining the best of East and West”, while others went so far as to call for “complete Westernisation”. Taiwan was at the centre of these waves of reform. Faced with direct threats against the island by foreign enemies, the Chinese Ching dynasty court took special steps to push Taiwan’s modernisation.

In a role just like that of a gardener wanting to create a rich and fertile environment for the seeds of culture, one in which Mann may sprout, grow and bloom. Mann aims to provide an educational stimulus for society by introducing his works - Mann can express the neo-romantic spirit deftly from various creations and supporting international artistic exchanges. Mann believes that the first step in creating such a new and independent state is the real emergence of culture and arts, for which the art and science of designing and erecting buildings, and fine arts (including photography and motion picture) of the civilization is a good measurement of success. For the foreseeable future, Mann should be continuing to forge ahead, working diligently and unceasingly towards its mission of raising China and Formosa / Taiwan’s culture in his spare time.

Became an Author and a Scholar

In 1980, Theophilus Raynsford Mann completed his first book - scenario original “The Soul's Sentimentalizing”, also named: “Hun Yun : Jin Qi Tu Rui” 電影原著《魂韻》(衿契吐蕊) then Mann was at the age of 22. In 1983, The General Library of the University of California, Berkeley in the United States of America, collected and kept Mann’s writings - scenario original 「魂韻 : 衿契吐蕊」“Hun Yun : jin qi tu rui”, included a musical composition of his own – “Sonate Nr. 1 C-dur op. 3 für Klavier (piano)”, composed on 3rd April 1977 then Mann was 18 years old. The works were published in 1980; the theme was based on “The Soul's Sentimentalizing”. Another masterpiece was an Album of Academic Work for News

Publication “Theophilus Raynsford Mann Photographic Exhibition of Rayonnisme / Rayonism”, published in 1985. The Hathi Trust Digital Library, the University of Michigan also collected and kept Mann’s writings.

Authorship

Mann’s articles and writings were published in more than 200 different kinds of domestic and foreign magazines, newspapers, and periodicals, in the period between May of 1972 and 1990s. It was all started when Mann was just 13-year-old. Many of which have been very influential. These have been quoted by Western and Eastern scholars many times in the last few years, making Mann one of the highly cited technological, artistic, and managing public administrators in the world in the late 20th and early 21st century. The Ministry of the Interior in Taiwan had registered Mann’s professional writings and given him two certificates of copyright. The numbers are 33080 and 33081 on 4th July of 1985; and Taiwan’s Gazette of The Presidential Office issue No. 4499, featured his writings on 4th September 1985.

Became an Academic and Film Director

Today, Mann is a professor at Space Time Life Research Academy, a photographer (portrait, fashion, commercial, digital, architectural, abstract photography), film director, and computer engineer now live and work in London; and most currently engage in his vocational professions of ‘Consultant of Immigration and Translations’. Mann is an author at the University of California, Berkeley, and the University of Michigan; an alumnus from Christ Church at the University of Oxford, the University of Glamorgan, and National Taiwan University in Taipei.

Director Works:

FILMS:

Abstract Films:

www.youtube.com/watch?v=M0ghIxV0LBo&feature=youtu.be

www.youtube.com/watch?v=PC_r2CO-UJs&feature=youtu.be

www.flickr.com/photos/124141020@N05/17893335268/

www.youtube.com/watch?v=1Ph8qb2Wjps&feature=youtu.be

www.flickr.com/photos/124141020@N05/17979015641/

www.youtube.com/watch?v=IN1e07X4AEc&feature=youtu.be

www.youtube.com/watch?v=DmCVSjG1KEk

www.flickr.com/photos/124141020@N05/17553751944/

www.youtube.com/watch?v=zoG3cxICeEY

www.flickr.com/photos/124141020@N05/17797502869/

www.youtube.com/watch?v=pkcmrMmF_gc&feature=youtu.be

www.flickr.com/photos/124141020@N05/18115536036/

www.youtube.com/watch?v=2xFOdzM3T9Y&feature=youtu.be

www.flickr.com/photos/124141020@N05/17525813743/

www.youtube.com/watch?v=a48BPHplf4Q&feature=youtu.be

www.flickr.com/photos/124141020@N05/17576816593/

Documentary Films:

www.youtube.com/watch?v=j44palgzMtc

www.flickr.com/photos/124141020@N05/18201816521/

www.youtube.com/watch?v=vWjYRRTsltI

www.flickr.com/photos/124141020@N05/18208449565/

www.youtube.com/watch?v=flSg_KZC8T4&feature=youtu.be

www.flickr.com/photos/124141020@N05/17482109753/

www.youtube.com/watch?v=0giOz8m6ros

www.flickr.com/photos/124141020@N05/18570212762/

www.youtube.com/watch?v=iMwt_iEK_tw

www.flickr.com/photos/124141020@N05/17956975333/

www.youtube.com/watch?v=1mcPNaQtWu8&feature=youtu.be

www.flickr.com/photos/124141020@N05/17883706816/

www.youtube.com/watch?v=RApsQA2Km1w

www.flickr.com/photos/109334175@N06/17826553404/

Theophilus Raynsford Mann 馬天亮導演 - YouTube

www.youtube.com/channel/UCosvuIOImSVgFru84i9omOQ/videos

www.youtube.com/my_videos?o=U

Bing Videos

www.bing.com/videos/search?q=Theophilus+Raynsford+Mann&am...

Yahoo Video Search Results

video.search.yahoo.com/search/video;_ylt=A2KLqIJi82hVnk0A...

Google Search

www.google.co.uk/search?client=aff-cs-360se&ie=UTF-8&...

Drama Films:

“The Soul's Sentimentalizing” of the feature film is based on the scenario original “The Soul's Sentimentalizing” (preparation)

FASHION SHOWS:

ART EXHIBITIONS:

Musician Work:

MUSIC COMPOSITION:

PHOTOGRAPHIC ALBUMS:

www.youtube.com/watch?v=ijotODxZkNo

www.flickr.com/photos/124141020@N05/17730790734/

英國倫敦浴佛節佛陀雕塑藝術

www.youtube.com/watch?v=dQqyefiuAYY

www.flickr.com/photos/124141020@N05/17730477174/

BOOKS:

Scenario Original「魂韻」(衿契吐蕊) “Hun yun: jin qi tu rui” © December 1980, © 1981, © 1983 (Date of First Publication: 31 December 1980, Second Edition on 29 July 1981, Date of Revision: Revised Edition on 8 May 1983), Languages: Chinese (traditional), and English language.

Album of Academic Work for News Publication: “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibitions of Rayonnisme” © May 1985

新聞出版之學術著作專輯「馬天亮『光影』“Rayonism” 攝影展」© May 1985

New version of scenario original “The Soul's Sentimentalizing” (to be published)

「曾經輝煌到頂天立地」 “The Indomitable Spirit Was Brilliant to Successful” (The indomitable spirit was brilliant to towering a great height from earth reaching the sky!

Individual biography, to be published)

“My Life, My History, and My Love” (based on a legend, to be published, a film scenario will be developed later)

「感動的公平與正義」“Touching Fairness and Justice” (political science and social studies, to be published)

「氣壯山海‧頂天立地‧民富國強‧白金時代」 “Full of power and grandeur thrusts onto the mountain and ocean, towering a great height from earth reaching the sky for my people with good fortune and my country become stronger, builds a platinum era - white golden age.” (Chinese version for my way towards national election)

Research Interests:

University of Oxford

Research Studies in Archaeology:

Mann’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”.

National Taiwan University

Graduate Certificate,

Graduate Institute of Electrical Engineering:

Mann’s monograph of seminar was “Applied the sequence control in the electric power distribution engineering”.

University of Glamorgan

M.Sc. Course,

Master of Science in Real Estate Appraisal:

Mann’s thesis - major subject, with relevant construction law was “The Assignment is under Economics of Construction Management in Architecture”.

National Sun Yat-Sen University

Postgraduate Certificate,

Postgraduate Studies in Computing:

Mann’s required subject was Information dBase III Plus and Taiwanese Traditional Mandarin Chinese Information System. He combined academic course work and practical laboratory sessions in “Applied Mandarin Phonetic Symbols into Traditional Taiwanese Personal Computer and Its Information System”.

Associations:

Member of The Kaohsiung Life Line Association since 11 January 1979, an association established in the USA.

Member of The Society of Youth Writers, Tien (Catholic) Educational Center, Taipei since 1980.

Since 1980, a member of Chinese Taipei Film Archive (CTFA, National Film Archive, Taiwan; founded in 1978), The Motion Picture Foundation, R.O.C. (member of Fédération Internationale des Archives du Film, FIAF; The International Federation of Film Archives was founded in Paris in 1938 by the British Film Institute, the Museum of Modern Art in New York City, the Cinémathèque Française and the Reichsfilmarchiv in Berlin.)

Commissioner of the cinema, photography, radio, and television committee of The Culture and Arts Association (Chinese Writers and Artists Association) of Taiwan ever since September 1983.

Classic member, the membership is equivalent to a doctorate membership of the Chinese Institute of Electrical Engineering since 23 March 1984.

On 15 March 1989, Mann promoted and founded the Consortium Juridical Person Mr. Theophilus Raynsford Mann Social Benefit Foundation 財團法人馬天亮先生社會公益基金會籌備處 (Social Charity 社會慈善事業) in Taiwan.

near.archives.gov.tw/cgi-bin/near2/nph-redirect?rname=tre...

Classic member, the membership is equal to a professor or associate professor of The Chinese Institute of Engineers since 30 September 1991.

Honours:

中華民國企業名人錄編纂委員會, 哈佛企業管理顧問公司.

On 26 August 1985, Mann was awarded a professional certificate of the Outdoor Artistry Activities issued by Education Bureau, Kaohsiung City Government, Taiwan. He acquired awards and certificates of honour about twenty times from National Taiwan Arts Education Center (Museum) on 24 December 1983; Kaohsiung Municipal Social Education Center on 17 March 1984, Kaohsiung Cultural Center, Taipei Cultural Center (Taipei Municipal Social Education Hall); and Taiwan Province Government, Taipei City Government, Kaohsiung City Government, and many cultural centres and art galleries, and so on.

Careers:

Honorary Professor at Space Time Life Research Academy, 7 June 2012 to present; Professor at Space Time Life Research Academy, 1 September 2011 to 1 June 2012 in London, United Kingdom:

Academia,

Teaching and Research:

business management and consultant, political philosophy, Chinese classics, Chinese humanities, modern Chinese language and literature, photography (portrait, fashion, commercial, digital, architectural, abstract photography), visual arts and film production.

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教學與研究：

企業管理及顧問、政治哲學、中華經典 (古典漢學、文學、藝術、語言) 、中華人文、中華現代語言與文學、攝影 (人像、時裝、商業、數位/數碼、建築、抽象攝影) ，視覺藝術和製作影片。

Consultant and Translator at Eternal Life Consultants of Immigration and Translations Services, 10 March 2004 to present in London, United Kingdom:

consultants of immigration, translations, and legal services.

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永生移民顧問翻譯服務社的移民諮詢顧問和翻譯：

移民事務，翻譯和法律服務。

Computer Hardware and Networking Engineer at Mann Office of Electrical Engineer, 8 March 2004 to present in London, United Kingdom:

Computer Engineering and Network Services. Repairing of Motherboards, Monitors, Power Supplies, CD-ROM Drives; UPS, Hard Disk Drives, H.D.D Data Recovery; BIOS Programming, and all types of Computer Hardware and Software Solutions.

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計算機工程和網絡服務。維修主機板，顯示器，電源供應器，光碟機/光盘驱动器，不斷電系統，硬碟/硬盘，硬盤數據恢復，基本輸入輸出系統編程，以及所有類型的電腦/計算機硬體/硬件和軟體/軟件解決方案。

Film Director and Photographer at Shapely Studio of Creative & Cultural Industries, 2 April 2007 to present in London, United Kingdom:

1) Photo, Video and Film Production; 2) Graphic Design, Web Design, Social Networking, Social Media and Advertising; 3) Architectural Design and Interior Design.

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Reformer and Philosopher at Taiwanese Social Reformer and Philosopher, 7 April 2012 (location: Los Angeles, California) to present in London, United Kingdom:

Social Reform in Taiwan

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Sonate Nr. 1 C-dur op. 3 für Klavier (piano) by Theophilus Raynsford Mann (TianLiang Maa 馬天亮) © 1977, © 1980, © 1981, © 1983. The Sonate composed on 3rd April 1977 then Mann was 18-year-old. The work was published in 1980; the theme was based on “The Soul's Sentimentalizing”.

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India - Uttar Pradesh - Varanasi - Ganesha - 329 by Manfred Sommer

Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.

Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.

Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.

ETYMOLOGY AND OTHER NAMES

Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.

The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).

Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).

A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".

In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.

In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.

ICONOGRAPHY

Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.

Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.

The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.

COMMON ATTRIBUTES

Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.

Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.

VAHANAS

The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.

Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.

The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.

ASSOCIATIONS

OBSTACLES

Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."

Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.

BUDDHI (KNOWLEDGE)

Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".

AUM

Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:

(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).

Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.

FIRST CHAKRA

According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".

FAMILY AND CONSORTS

Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.

The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.

Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.

The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.

WOSHIP AND FESTIVALS

Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.

Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).

Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.

Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."

GANESH CHATURTI

An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.

TEMPLES

In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.

There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.

T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.

RISE TO PROMINENCE

FIRST APEARANCE

Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:

What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.

POSSIBLE INFLUENCES

Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:

In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.

Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."

One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.

A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.

First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).

VEDIC AND EPIC LITERATURE

The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .

Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".

Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.

PURANIC PERIOD

Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.

In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:

Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.

Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.

SCRIPTURES

Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.

The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.

R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.

BEYOND INDIA AND HINDUISM

Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.

Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.

Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.

Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.

Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.

The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.

WIKIPEDIA

The difference between knowledge and skill lesson :D by Denise M

10/365

IGT Knowledge Center by University of Nevada, Reno

St Vincent of Saragossa, Littlebourne, Kent by Jelltex

1 1

This is the third tome I have visited St Vncent: first time I found it locked, or more likely did not push the door hard enough, second time I did go inside but only took a handful of shots. So this time, it means a lot of snapping.

Both this and Wingham were among the first churches I visited in this project, and with years of accumulated knowledge a return is always good to see what you missed the first, and second time.

As it turned out, I could not find the church. It is signposted off the main road, then nothing. We were two miles in the country before I found a place to turn round, but a check of the county map and we turned back to the village and found it on Church lane, of course.

Littlebourne is another village and church on the banks of the Nailbourne, a winterbourne, that flows through here to Bridge, eventually to Barham. Downstream it turns quickly into the Little Stour which in turn flows into the Great Stour at Plucks Gutter.

The view from the south is limited due to mature trees, but from the north reveals several periods of buildings with rooflines at different angles and heights.

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The villages 13th century church, St Vincent of Saragossa, is thought to have been founded by the monks of St Augustine's Abbey in Canterbury and contains an ancient wall painting depicting Saint Christopher, patron saint of travellers. The church also has what is reckoned to be one of the finest collection of stained glass windows designed by Nathaniel Westlake in the country. Nathaniel Westlake was a leading designer of the Gothic Revival movement in England.

Work done in 1995 by experts from the V&A Museum established that he designed each of the windows over the long period of his work with the Company, thus giving an outstanding example of the development of his style.

The Church has a six-bell peal, the oldest bell dating back to 1597, the newest 1899.

www.littlebournebenefice.org.uk/littlebournechurchhistory...

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LOCATION: Situated at about 40 feet above O.D. on Head brickearth (over Upper Chalk). A little to the west of the river Little Stour. Littlebourne Court, originally belonging to St. Augustine’s Abbey, lies immediately to the north-west. Wickhambreaux and Ickham churches are not far away to the north and east.

DESCRIPTION: As with many North-East Kent churches, this church points south-east, and it is first documented in Domesday Book, with the eastern three-quarters of the nave of the present church presumably being, in part, of an early Norman date. The only visible evidence for the earliest structure, however, is outside the south-west corner of the nave. Here one can see reused Roman bricks, and the original steep slope of the very early 13th century south aisle (continuing the line of the nave roof). The nave must be earlier than this, so is at least 12th century in date. It is also worth noting the very rare dedication, to St Vincent.

The whole of the south arcade for the south aisle still survives in its very early 13th century form, with four pointed arches (that on the west is smaller). The arches have continuous flat

the piers themselves. All the dressings are in Caen stone.

Later in the 13th century a large new chancel was built, probably at about the time (c. 1245) when St Augustine’s Abbey were endowing the new vicarage there, after the appropriation. The chancel has four tall lancets on either side, and an eastern triplet which has internal shafting on the jambs, and deeply moulded rere-arches and hood-moulds. All the other lancets have plain rere-arches, and all the chancel windows sit internally on a filleted roll-moulding which steps up at the east end and runs under the triplet. There is a piscina on the south-east with a pointed arch (with hood) over it, and bar-stopped chamfers on the sides. On the north-west side of the chancel is a small doorway, which was restored in the 19th century. The chancel was fairly heavily restored on the outside in the 19th century (‘1865’ on one of the rain-water hoppers), but much of its original coursed whole flints are still visible, as well as some of the rows of putlog holes. The chancel also has a separate roof, with a west gable, but this was rebuilt completely in c. 1865.

At about the same time as the chancel was being rebuilt in the early to mid-15th century, a very plain tower was added at the west end (It is similar to the neighbouring tower at Ickham). This has a tall simple pointed arch (with flat chamfers and abaci) into the nave, and on the west is a simple pointed doorway with flat chamfers and a tall lancet above it. The tower is unbuttressed, and has four more wide restored lancets (one in each face) in the top (belfry) stage. Externally the tower has the remains of its original plastering over coursed flint with side-alternate Caenstone quoins. On top of the tower is a later medieval (14th/15th century) brooch spire (now covered in slates).

The tower was restored in 1899, and the bells were rehung in a new timber and cast iron frame. There are now six bells, dated 1597,1610, 1650 and three of 1899 (said to have been recast from two late medieval ones). Glynne tells us that there was an organ in a west gallery under the tower, but this was removed during the restoration. A shed (now 2 cloakrooms) was also added to the north side of the tower in c. 1899.

A small Lady Chapel may have been added to the north-east side of the nave in the later 13th century as shown by its two light trefoil-headed (with circular opening above) east window (it has an internal rere-arch). All other evidence for this above ground was removed by the early 14th and early 19th century re-buildings (see below). The Lady Chapel is first documented in the late 15th century, but most churches acquired a separate Lady Chapel in N.W. Kent in the 13th century.

In the early 14th century both the south and north aisles had their outer walls rebuilt. On the south this was a continuous heightening and rebuild for the full length of the nave (with the evidence for the earlier lean-to aisle surviving in the west wall, as shown above). There is however still a later 13th century lancet in the centre of the south wall, with a probable later 13th century south doorway next to it (though completely rebuilt externally in the 19th century). The other aisle windows are all, however, 2 - light early 14th century traceried windows, and the gables and separate pitched roof over the aisle is also perhaps 14th century (it is still hidden under a flat plaster ceiling). In the south aisle wall are some reused Reigate stone fragments, and the large later south buttress has Ragstone quoins and reused Reigate And Caenstone fragments (and heavy 19th century knapped flintwork). Some Purbeck marble is reused in the wall west of the south porch. This aisle also has a small square-topped piscina in its south-east corner, and a very small stoup just inside the door on the east.

Hasted tells us that ‘a few years ago the north isle fell down, when there were some curious paintings discovered by the breaking of the plaster from the walls. This aisle was immediately rebuilt’. It is however, clear from the present remains (and from the Petrie water-colour view), that the church was again rebuilt in the early 19th century, with the present flatish 4-bay crown/king post nave roof and lath and plaster ceiling. The two dormers on the south side of the nave roof are presumably of the same date as is the shallow-pitched shed-roof over the north aisle, and the wooden post and two semi-circular arches into the north aisle. On the north-west side of the nave one can see an infilled pointed arch (? of chalk) with abaci, suggesting that there was originally a 13th century 3-bay north aisle (and Lady Chapel). The scar for the south-west corner of this aisle which did not continue to the west end of the nave, is just visible, and the late 18th century collapse was clearly at the west end of this aisle, which was not rebuilt (the other aisle-wall window being reset in the nave wall). The north wall of the north aisle must have been rebuilt in the early 14th century with buttresses and new two-light traceried windows. There may have been a north door here.

Only the chancel was heavily restored in the later 19th century (1865) with a new south porch in 1896, replacing a brick one, according to Glynne. A porch is documented from at least 1505.

BUILDING MATERIALS: (Incl. old plaster, paintings, glass, tiles etc.):

The main local material is flint, and whole flints, in courses, are used for all the early work with dressings of Caenstone. Some Reigate stone is then used in the 13th century, with Kent Rag for the quoins in the early 14th century. There is also some reused Purbeck marble in the walls, and Bathstone is used for the late 19th century restorations. Hasted mentions ‘the remains of good painted glass’ in the chancel side lancets and ‘seven sacraments, etc. handsomely done, with rich borders’ in the eastern lancets, ‘but they have been some few years since removed’ (op. cit. below, p.155). Also he mentions armorial glass in the S.E. window of the south aisle, and other now-vanished glass is known from the church - see C.R. Councer (below).

EXCEPTIONAL MONUMENTS IN CHURCH: None, but remains of medieval wall-painting on the north side of the nave, at the west end. Also a leger slab, with a small brass inscription in it, dated 1585, in front of the chancel arch. Also some early 19th century Benefaction boards on the west wall of the south aisle. Most of the furnishings in the church date from the restoration of 1864-4, or later.

CHURCHYARD AND ENVIRONS:

Size & Shape: Large north-south rectangular area around church, with large extensions to north (20th century) and south (19th century).

Condition: Good

Building in churchyard or on boundary: Lych Gate of timber (1892) to the south. Very large c. early 14th century great barn of Littlebourne Court (172ft long) runs along west boundary of the churchyard.

Ecological potential: ? Yes. The burial under a ‘great palm’ (ie. Yew Tree) in the churchyard is mentioned in a will of 1542, and there are still some quite large Yews north of the church.

Late med. Status: Vicarage endowed in 1245 with a house, some tithes, etc. A chaplain had to be found to celebrate weekly in Garrington Chapel.

Patron: St. Augstine’s Abbey, Canterbury (and alienated to the Italian monastery of Monte Mirteto in Italy, 1224). In 1538 it went to the crown, and then on to the Dean and Chapter of Canterbury in 1541.

Other documentary sources: Hasted IX (1800) , 155-8. There is much documentation in Thorne’s Chronicle and the ‘Black Book’ of St Augustine’s. Testamenta Cantiana (E. Kent, 1907), 196-8 mentions burial in the churchyard from 1473, the church porch (1501), various ‘lights’, the altar of Our Lady (1499+), reparation of the altars of St James and St Nicholas (1473), for paving between the chancel and the west door (1419).

SURVIVAL OF ARCHAEOLOGICAL DEPOSITS:

Inside present church: ? Good.

Outside present church: ? Good, though there is a large soil build-up around the church, and a brick-lined drainage gulley (up to 2ft deep) has been made all around the church.

RECENT DISTURBANCES/ALTERATIONS:

To structure: None, but chancel stalls brought from St Johns, Herne Bay in 1974, and organ in north aisle from Holy Cross, Canterbury in 1972.

To floors: Brick floor relaid at east end of S. aisle - Oct 1991.

Quinquennial inspection (date/architect): Feb. 1990 Maureen O’Connor.

ARCHAEOLOGICAL AND HISTORICAL ASSESSMENT:

A Norman nave was given a lean-to south aisle and perhaps extended to the west in the very early 13th century, with a plain west tower being added soon after. The chancel was rebuilt (and greatly enlarged) in the mid 13th century, and there was probably also a Lady Chapel and nave north aisle by the later 13th century. The outer walls of the aisles were rebuilt in the early 14th century. A timber spire was also built. In the late 18th century the west end of the north aisle collapsed and this was rebuilt along with the nave roof, etc. again in the early 19th century. Chancel restored in 1865, and west tower in 1899 (with rehung bells). A new south porch was built in 1896.

The wider context: One of a group of churches belonging to St Augustine’s Abbey, Canterbury with major rebuildings in the 13th and early 14th centuries.

REFERENCES: S.R. Glynne, Notes of the Churches of Kent (1877), 167-8. (He visited in 1851). C.R. Councer, Lost Glass from Kent Churches ) (1980), 77-8.

Guide Book: None available in church, but see St Vincent’s Church, Littlebourne by Elizabeth Jeffries (1984) - very poor for architectural history.

Plans & drawings: Petrie early 19th cent. view from N.E., with continuous roof slope over nave and N. aisle.

DATES VISITED: 19th December 1996 REPORT BY: Tim Tatton-Brown

www.kentarchaeology.org.uk/01/03/LIT.htm

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LITTLEBORNE

LIES the next parish south-eastward from Stodmarsh, taking its name from its situation close to the stream which bounds the eastern part of it, and at the same time to distinguish it from the other parishes of the name of Borne in the near neighbourhood of it.

There is but one borough in this parish, called the borough of Littleborne.

Littleborne extends to the skirt of the beautiful and healthy parts of East Kent, and verging farther from the large levels of marsh land which lie near the Stour, quits that gloomy aspect of ill health so prevalent near them, and here begins to assume one more cheerful, pleasant and healthy; and Twyne tells us, (fn. 1) that it was allotted by the abbot and convent of St. Augustine's, who possessed the manor, for the plantation of vines. The village is built on the high road leading from Canterbury to Sandwich and Deal, at the eastern boundary of the parish, adjoinining to the Little Stour, and consists of about forty houses. The church stands at a small distance from it, having the courtlodge close to it, with the parsonage at a small distance. This parish extends northward as far as the Stour, opposite to Westbere, in which part of it however, there is but a small quantity of marsh-land, near which is an estate called Higham, which antiently was owned by a family of that name. Above the hill, south-eastward from hence, there is a great deal of woodland, and among it a tract of heathy rough land, belonging to the archbishop, called Fishpool-downs, through which the road leads to Wickham. At the bottom of Fishpool hill is the valley called the Ponds, now entirely covered with wood, part of which is in this parish. The ponds were supplied from a spring called Arrianes well, probably for Adrian's well, and were of a considerable size and depth, made for the supply of the convent of St. Augustine, the owners of them, with fish for their refectory, the sides of them now equally thick with coppice wood, were antiently a vineyard. These woods continue from hence adjoining the high road towards the village in great quantities, much of which belongs to the archbishop, and are intermixed with a great deal of rough bushy ground. The lands in this parish are in general very poor and gravelly, but towards Wickham they are much more fertile both for corn and hops, of which there are several plantations. This parish extends across the river eastward towards the hill, and takes in great part of Lower Garwinton, and part of the house, and some little land of Upper Garwinton within it, which is entirely separated from the rest of it by the parish of Adisham intervening.

Polygonatum scalacæci, Solomon's seal; grows plentifully on Fishpool-hill in this parish.

A fair is held here on the 5th of July, for toys and pedlary.

In the year 690, Widred, king of Kent, gave to the monastery of St. Augustine, in pure and perpetual alms, five plough-lands called Litleborne, on condition of their remembring of him in their prayers and solemn masses. And in the year 1047, king Edward the Consessor gave another plough-land here, which consisted of the estates of Bourne, Dene, and Wiliyington, to archbishop Eadsin, free from all service, except. the trinoda necessitas, and he bestowed it on that monastery. After which the manor of Little borne continued in the possession of the abbey to the time of taking the survey of Domesday, in which it is thus entered under the general title of the land of the church of St. Augustine:

In Dunamesfort hundred, the abbot himself holds, Liteburne, which is taxed at seven sulings. The arable land is twelve carucates. In demesne there are three carucates, and thirty-five villeins, with fourteen cottagers having six and an half. There is a church, and thirtyeight acres of meadow. Wood for the pannage of four hogs. In the time of king Edward the Consessor it was worth twenty-five pounds, afterwards twenty pounds, now thirty-two pounds. Of this manor the bishop of Baieux has in his park, as much as is worth sixty shillings.

After this the abbot and convent's possessions here were increased by several gifts and purchases of different parcels of land. (fn. 2)

King Henry III. in his 54th year, granted to the abbot and convent free-warren in all their demesne lands of Littleborne, among others. In the 7th year of king Edward II.'s reign, anno 1313, in the iter of H. de Stanton and his sociates, justices itinerant, the abbot, upon a quo warranto, claimed and was allowed in this manor among others, free warren in all his demesne lands of it, and view of frank-pledge, and other liberties therein-mentioned, in like manner as has been already mentioned before, in the description of the manors of Sturry and Stodmarsh. (fn. 3) By a register of the monastery of about this time, it appears, that this manor had then in demesne the park of Trendesle. In the 10th year of king Edward III. Solomon de Ripple being custos, or bailiff of this manor, made many improvements here, and purchased more lands in it, all the buildings of it being in a manner wholly re-built and raised from the ground, with much cost, by him. In king Richard II.'s reign, the abbot's manor of Littleborne was valued at 23l. 8s. 6d. the admeasurement of the lands being 505 acres. After which this manor continued with the monastery till its dissolution, anno 30 Henry VIII. when it came into the king's hands, and remained in the crown till king Edward VI. in his 1st year, granted the manor and manor-house, with all lands and appurtenances, and a water-mill lately belonging to the abbot and convent of St. Augustine, to the archbishop, among other premises, in exchange for the manor of Mayfield, &c. parcel of the possessions of whose see it still remains, the archbishop being the present owner of it. The manor, with the profits of courts, royalties, &c. the archbishop keeps in his own hands; but the demesnes have been from time to time demised on a beneficial lease. The family of Denne have been for more than a century lessees of it, who now reside in the court-lodge.

On the abolition of episcopacy, after the death of king Charles I. this manor was sold by the state to Sir John Roberts and John Cogan, the latter of whom, by his will in 1657, gave his moiety of it to the mayor and aldermen of Canterbury, for the benefit of six poor ministers widows (for whose use he had at the same time demised his dwelling-house in Canterbury, now called Cogan's hospital. But the manor of Littleborne, on the restoration in 1660, returned again to the see of Canterbury.

The manor of Wolton, alias Walton, lies in the southern part of this parish, adjoining to the precinct of Well, and was antiently possessed by a family who took their name from it, one of whom, John, son of John de Wolton, held it at the latter end of king Henry III.'s reign. But this family became extinct here before the reign of king Edward III. in the 20th year of which, Roger de Garwinton held it by knight's service, (fn. 4) in whose descendants it continued till it passed into the family of Petit, of Shalmsford, who held it of the abbot of St. Augustine's by the like service, in which name and family it continued till it was at length alienated to Sir Henry Palmer, of Bekesborne, whose descendant of the same name passed it away by sale to Sir Robert Hales, of Bekesborne, in whose descendants it continued down to Sir Philip Hales, bart. of Howlets, who in 1787 alienated this manor to Isaac Baugh, esq. of Well, the present owner of it.

Wingate, alias Lower Garwington, in a manor, which lies on the other or eastern side of the river, adjoining to Ickham, taking the former of those names from a family, who were owners of it in Henry III.'s reign, and held it by knight's service of the abbot and convent of St. Augustine. In which reign Simon de Wingate held it as above-mentioned, but before the 20th year of King Edward III. this name was extinct here, and Thomas de Garwinton then held this estate, lying in Wingate, held of the abbot by the like tenure. (fn. 5) In the descendants of Thomas de Garwington, who resided at their mansion and manor, since called Upper Garwinton, adjoining to it, seems to have continued some time, and from them, as well as to distinguish it from that, to have taken the name of Wingate, alias Lower Garwinton. After this family had quitted the possession of it, the Clyffords appear from different records to have become owners of it, and after them the Sandfords, and it appears by the escheat rolls, that Humphrey Sandford died possessed of it in the 14th year of king Henry VII. and that Thomas Sandford was his son and heir. After which it came into the hands of the crown, for king Henry VIII. in his 30th year, granted the manors of Wingate and Garwinton to Sir Christopher Hales, then master of the rolls. He left three daughters his coheirs, who became jointly, entitled to it, and on the division of their estates it was allotted to the youngest daughter Mary, who entitled her husband Alexander Colepeper, esq. to it, in which name it continued till the 22d of queen Elizabeth, when it was passed away by sale to Thomas Fane, esq. whose son Francis, earl of Westmoreland, sold it to William Prude, alias Proude, esq. who being a lieutenant-colonel in the army, was slain at the siege of Maestricht in 1632, having devised this estate in tail male to his eldest surviving son Serles Prude, who died in 1642, leaving only two daughters his coheirs, upon which it came to his next brother William, who left an only daughter Dorothy, and she, the entail being barred, carried it first in marriage to Nethersole, by whom she had no issue, and secondly to Christopher May, esq. of Rawmere, in Suffex, whose only daughter and heir Anne, entitled her husband William Broadnax, esq. of Godmersham, to the possession of it. His son Thomas Changed his name, first to May and then to Knight, and died possessed of this manor in 1781, leaving an only son Thomas Knight, esq. of Godmersham, who in the year 1785 exchanged it for other lands in Crundal with Thomas Barret, esq. of Lee, the present owner of it.

Upper Garwinton is a manor, which lies adjoining to that last-described, southward, at the boundary of this parish, next to Adisham, in which parish part of the mansion of it stands, being written in the survery of Domesday, Warwintone, one of the many instances in that book of the mistakes of the Norman scribes. It was, after the conquest, parcel of those possessions with which the Conqueror enriched his half-brother Odo, the great bishop of Baieux and earl of Kent, and was exchanged by him for other lands with the abbot of St. Augustine's, accordingly it is thus entered in that record, under the general title of the land of the church of St. Augustine:

The abbot himself holds Warwintone, and the bishop of Baieux gave it to him in exchange of his park. It was taxed at half a suling and forty-two acres of land. The arable land is one carucate, and there is in demesne, with three cottagers, and sixteen acres of meadow. In the time of king Edward the Confessor it was worth four pounds, and afterwards forty shillings, now four pounds. This manor Edric de Sbern Biga held, and now Radulf holds it of the abbot.

Whether this description extended to the last-described manor of Wingate, is uncertain, though most probably, as both were held of the abbot by knight's service, it was comprehended in it. However that may be, this manor of Garwintone, called as above, erroneously, in Domesday, Warwintone, was held of the abbot by a family who took their surname from it; one of whom, Richard de Garwynton, resided here at the latter end of king Henry II.'s reign, and had a chapel at his mansion here; and in 1194, the abbot granted to him and his heirs, to have the divine office celebrated for three days in a week in this chapel by the priest of Littleborne. (fn. 6) His descendant Thomas Garwinton was possessed of this manor and several other estates in this part of the county, in the 20th year of king Edward III. whose great-grandson William Garwynton dying S. P. Joane his kinswoman, married to Richard Haut, was anno II Henry IV. found to be his heir not only to this manor, but to much other lands in these parts, and their son Richard Haut having an only daughter and heir Margery, she carried this manor in marriage to William Isaac, esq. of Patrixborne, whose descendant Edward Isaac, at his death, gave this manor to his two daughter by his second wife, viz. Mary, married to Thomas Appleton, esq. of Suffolk, and Margaret, to John Jermye, second son of Sir John Jermye, of the same county, and they seem to have shared this manor between them. Thomas Appleton sold his share afterwards to Anthony Parker, who with Isaac Jermye, eldest son of John above-mentioned, joined in the sale of the entire see of it to Sir Henry Palmer, of Howlets, and he by his will in 1611, devised it to his nephew John Goodwyn, whose heirs some time afterwards passed it away by sale to George Curteis, esq. afterwards knighted, and of Otterden, and he alienated it to Sir Robert Hales, of Bekesborne, in whose descendants it continued down to Sir Philip Hales, bart. of Howlets, who in 1787, passed it away by sale to Isaac Baugh, esq. the present owner of it.

Charities.

John Dorrante, of Bekesborne, yeoman, in 1560, gave by will, to discharge the poor from the assessments of the church, the overplus to be paid to the most antient poor of the parish, the sum of 3s, 6d. on Palm Sunday and the Monday before Penticost; and 21s. 6d. on Christmas-day yearly, out of the house and lands called Church-house, now vested in Mr. Peter Inge.

Henry Sloyden, of Wickhambreaux, in 1568, gave by will to the poor of this parish and of Wickham, six acres and a half of land, called Church-close, to be divided between them yearly, now of the annual produce of 3l. 9s. 9d.

Sir Henry Palmer, by his will in 1611, gave 10s. to be paid yearly out of his manor of Welle, for the use of the poor.

James Franklyn, by will in 1616, gave to the parishes of Littleborne, Chistlet, and Hoathe, in Reculver, 5l. each, to be employed in a stock for the poor. This 5l. is now increased to 11l. this interest of which being 8s. 93frac34;d. is distributed among the poor in general.

Valentine Norton, gent. by his will, was a benefactor to the poor; but there are no particulars further known of it.

The poor constantly relieved are about fifty, casually thirtyfive.

This parish is within the ecclesiastical jurisdiction of the diocese of Canterbury, and deanry of Bridge.

The church, which is dedicated to St. Vincent, consists of three isles and a chancel, having at the west end a low pointed steeple, in which hang five bells. The church is kept very neat. It is a good sized building, and is handsomely ceiled. The chancel is lostly, and has four narrow lancet windows on each side, and three at the end; in the former are the remains of good painted glass, and in the latter some years ago were the seven sacraments, &c. very handsomely done, with rich borders, but they have been some few years since removed. In it is a memorial for George I'anns, curate, obt. 1699. In the middle isle are several memorials for the family of Denne, for many descents lessees of the court-lodge, and descended from those of Dennehill, in Kingston, In the south-east window of the south isle is a saint holding a shield of arms, in front, Gules, three cocks, argent, being the arms of Bunington, on the lest side a moon, on the right a sun, all very well done; and there were formerly in one of the windows, the arms of Higham, argent, a lion passant regardant, between six cross-croslets fitchee, sable, impaling Gallaway, ermine, three lozenges, gules. A few years ago the north isle fell down, when there were some curious paintings discovered, by the breaking of the plaister from the walls. This isle was immediately rebuilt. In the church-yard, at the north-west part of it, are several tombs and head stones of the family of Denne before- mentioned.

¶The church of Littleborne was antiently appendant to the manor, part of the possessions of the abbot and convent of St. Augustine, and continued so till the year 1224, when Robert de Bello being chosen abbot, and finding much difficulty in obtaining the pope's benediction, to facilitate it, gave this church to the monastery of St. Mary de Monte Mirteto, in Italy, to which the pope, in 1241, appropriated it. Immediately after which, this parsonage, so appropriated, was demised to the abbot and convent of St. Augustine, in perpetual ferme, at the clear yearly sum of thirty marcs. (fn. 7) Four years after which, anno 1245, archbishop Stratford endowed the vicarage of it, the advowson of which was reserved to the abbot and convent of St. Augustine, when he decreed, that the vicarage should be endowed with a mansion, the tithes of filva cæ dua, of hay, and in three acres of arable, one acre of meadow, and in the receipt of three marcs and an half in money from the religious yearly, and in the tithes of flax, hemp, ducks, calves, pigeons, bees, milk, milkmeats, mills, wool, pigs, and in all oblations and other small tithes belonging to the church; and that the vicar should serve the church in divine rites, and find one chaplain to celebrate weekly in the chapel of Garwyntone, and to find bread, wine, and tapers, for celebrating divine rites in the church. Which endowment was afterwards, in 1370, certified by inspeximus, by archbishop Wittlesey. In which state this church and advowson remained till the final dissolution of the abbey of St. Augustine, in the 30th year of Henry VIII. when they came into the king's hands, and the king, in his 33d year, settled both, by his dotation-charter, on his new-erected dean and chapter of Canterbury, with whom they continue at this time. The parsonage has been from time to time let on a beneficial lease, Mr. Thomas Holness being the present lessee of it, but the advowson of the vicarage the dean and chapter retain in their own hands.

The vicarage of Littleborne is valued in the king's books at 7l. 19s. 10d. but the yearly tenths taken are sixteen shillings, the sum total being erroneonsly cast up in the king's books at eight pounds. The antient pension of 3l. 17s. 4d. from the abbey of St. Augustine's, is yearly received by the vicar out of the exchequer; the demesne lands of the court-lodge pay no greattithes, and the archbishop's woods in his own occupation pay none. In 1588 here were one hundred and fifty communicants; in 1640 the same, when it was valued at thirty-five pounds. It has been augmented by the dean and chapter with fifty pounds per annum.

The chapel of Lukedale, in the precinct of Well, was once esteemed as within the bounds of this parish, of which more may be seen herefter, under Ickham, to which parish Well is now annexed.

www.british-history.ac.uk/survey-kent/vol9/pp147-158

Biodiversity Heritage Library - Knowledge ecology by SIology

The Biodiversity Heritage Library is part of the Encyclopedia of Life.

Learn more here:

www.biodiversitylibrary.org/

KNOWLEDGE DAY by Kirill Rudynski

In The Knowledge by Stefan Waldeck

6 8

Who knows?

Follow me on Twitter: twitter.com/WaldeckS

Or on Posterous: waldecks.posterous.com/

Clown Self-Knowledge by GALE47

3 1

Educational Postcard: "Knowledge Exchange" by Ken Whytock

3 2

A mini poster stressing the importance of personal connections with regard to teaching.

Knowledge by Meghna Iyengar

2 10

As they say, SOOC. :)

96 Years of Dhammakaya Knowledge (2013) The Dhammakaya Master Day, 19 September 2556 BE by Dhammakaya Foundation

The Dhammakaya is the body of enlightenment of the Lord Buddha and “vijja” is the true knowledge; together, “vijja Dhammakaya” means the true and supreme knowledge illuminated by the Dhammakaya vision. This knowledge is the core principle of Buddhism that will lead to extinguishing of suffering and attainment of the state of supreme bliss known is Nibbana. for Ceremony, at Wat Phra Dhammakaya, Pathum Thani, read more at www.dhammakaya.net/blog/2013/09/18/96-Years-of-Dhammakaya...

Seeds of knowledge by Debra Crump

7 12

So delicate yet so resiliant, I know they are just the seeds of a weed but don't they just look fabulous close up.

96 Years of Dhammakaya Knowledge (2013) The Dhammakaya Master Day, 19 September 2556 BE by Dhammakaya Foundation

knowledge by julie

leave your pot at the door by jolenetara

You'll see these signs across Canada near border crossings to the United States. Although it's common knowledge that pot is illegal in the US, there are still many cases of confusion, especially for non-hallucinogenic medications where Canadians carrying doctor-prescribed meds are denied entry to the US. Sometimes permanently. This also applies to people traveling to states who have de-criminalized or legalized cannabis laws locally.

Because it sits across the bridge from New York, Niagara Falls, already a popular tourist destination, draws a lot of American visitors simply due to legalized pot on the Canadian side of the river.

Path of Knowledge by Farah Hosny

4 1

Men@Work 2/23 by Diego Voyen

Man@Work Series. The adventures of stagehands in their natural environment.

"We do precision guess work, based on unreliable data, provided by those of questionable knowledge".

- Tel Aviv, Israel (July 2016)

knowledge by Olga Gerke

6 4

Knowledge Sharing by Prasad Mahale

4 16

knowledge share fair 2009 by Petr Kosina

28. Gaining Knowledge by Rep. Dean Phillips

Osseo High School

Znanje by Janko Cvitaš

Knowledge

Knowledge zone by SAAD_ELTINAY

Knowledge by DeSi.Graphic

Library An 1876 vision of the burning of the Great Library in Alexandria 1200X800 by Mary Harrsch

Public Domain

Soils of Ireland by SSSNC Soil Science Photo Gallery

Agricultural activities have long been recognised as being a shaper of the rural landscape and environment which exist in Ireland today. Historically, farmers have engaged in protection of the land out of necessity to maintain their production capacity through generations. Our knowledge and appreciation of soils is continually growing however. The role of soils and the key functions they provide is increasingly being recognised and there is a new impetus from all soil users for enchanced protection of a key natural resource.

Critical to the successful management of our soil resource is knowledge on the location of our soils, and their associated properties. The Irish Soil Information System project has gathered together existing information and data from previous soil survey work in Ireland and augmented it with a new field campaign, leading to the production of a new national soil map at a scale of 1:250,000, as well as a collection of tools to access and interact with the data.

An extensive range of soil types (or series) have been identified in Ireland, each of them different in properties, with different environmental and agronomic responses. For each, the properties have been recorded in a database that can now be used to satisfy the information required both for soils management and effective policy implementation. Importantly the database can also be used to provide the public with the means to enquire and learn about the precious soil resources of Ireland. The following website provides a series of tools and descriptive information seeking to help all users engage with the soils information resource now available to us. (Provided by the Irish Soil Information System.)

For more information about the Soils of Ireland, visit;

gis.teagasc.ie/soils/index.php

and the sponsors...

www.teagasc.ie/

www.landis.org.uk/

A Reality called Boom - Rhythms @ Boom 2014 * by Wolfgang Sterneck

Boom 2014

Photo-Reports by Wolfgang Sterneck

A Reality called Boom - Rhythms @ Boom 2014 *

www.flickr.com/photos/sterneck/sets/72157646523564525

A Reality called Boom - Visions @ Boom 2014 *

www.flickr.com/photos/sterneck/sets/72157646103367017

A Reality called Boom - Spiral Dance @ Boom 2014 *

www.flickr.com/photos/sterneck/sets/72157646505988761

Wolfgang Sterneck:

In the Cracks of the World

Photo-Reports : www.flickr.com/sterneck/sets

Articles (german / english) : www.sterneck.net

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Boom-Festival

04.08.-11.08.2014

Boom-Festival

Idanha-a-Nova Lake - Portugal

www.boomfestival.org

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BOOM VISION

Boom is not only a festival, it is a state of mind. Inspired by the principles of Oneness, Peace, Creativity, Sustainability, Transcendence, Alternative Culture, Active Participation, Evolution and Love, it is a space where people from all over the world can converge to experience an alternative reality.

Boom is a festival dedicated to the Free Spirits from all over the world. It is the gathering of the global psychedelic tribe and of whoever feels the call to join in the celebrations!! Boom is a weeklong unpredictable and unforgettable adventure. It takes place, every two years, during August Full Moon, on the shores of a magnificent lake in the sunny Portuguese inland and every one is invited!

BOOM IS A MODEL OF ENVIRONMENTAL AWARENESS

An environmentally conscious event is a way to offer a concrete example that it is possible to live on this Planet in respect of Mother Earth and of one another. This is possible through a deep understanding of the cycles of life and humanity’s place within these cycles. Permaculture is a brilliant example of how such understanding can be turned into practice.

Boom’s pioneering Environmental Program applies the principles of Permaculture to every single aspect of the Festival production. Moreover Boom widely promotes knowledge and practices of sustainability through lectures, workshops and… practical example!

100% compost toilets (still to this day the only large event in the world to reach this result!); 100% on-site water treatment facilities, off-the-grid energy solutions, bio-construction, permaculture gardens, vegetable oil for the generators… these are just a few of the ground breaking projects that have granted Boom the most prestigious international prizes in environmental efficiency.

For further details please visit the environmental program page.

BOOM BELIEVES IN A BORDERLESS WORLD

Since its beginning in 1997, Boom is the home of the global nomadic tribe. Since then, it has grown organically by word of mouth into an incredibly culturally diverse festival, attracting people from 116 nationalities (2012). Boom is the celebration of the Earth’s multicolored Oneness. EVERY ONE is invited and EVERY ONE is called to consciously co-create a positive reality of Love and Peace, for us and for the next generations. We Are One!

BOOM BELIEVES IN TRANSCENDENCE THROUGH MUSIC

At Boom music is sacred. The dancefloors are temples where to transcend ordinary states of perception and the limitations of our egos. Through dance and music, we can reconnect to our own individual divine essence, while in synch with the beating heart of the whole tribe. All in One!

Scattered across four stages, music at Boom is as diverse as it gets: electronic, acoustic, classic, any style is welcome and represented in a different area, live concerts, djs sets, solo artists, bands… Boom started as a psytrance festival and has developed into an inclusive gathering, unveiling the surprising diversity of quality underground soundscapes.

Psytrance culture remains one of the inspiring sources of Boom's vision and intention. And Boom remains as a testimony of the evolutionary potentials of such a culture.

Check the pages of the single areas for details on the different visions.

BOOM ACTIVATES TRANSFORMATION

Boom’s ultimate aim is to facilitate individual and collective transformation. The Boom experience has been conceived to activate the vital force directing every being towards the fulfillment of its highest potential. To reach this ambitious goal, Boom relies on the continuous exchange of radically innovative knowledge and practices by countless Boomers, musicians, artists, teachers, visionaries, healers, farmers, ecologists, wisdom keepers, researchers, scientists, activists

Besides the music stages and the countless art installations scattered all over the site, the other areas where Boom channels transformation are the Liminal Village, the Healing Area and the Visionary Art Museum. Here our hearts, bodies and minds can receive a full download of information through workshops, presentations, rituals and meditations Check the single areas’ pages for more details.

NO TO CORPORATE SPONSORS, CORPORATE LOGOS AND VIPs, YES TO INDEPENDENCE, SOLIDARITY AND CREATIVITY!!!

Boom is an autonomous zone of cognitive liberty and therefore is and will always be free from corporate sponsorship and logos. Boom is funded by the financial support of the thousands of people that buy the tickets and come to the festival.

Boom does not believe in VIP areas and special treatments, since every Boomer is a VIP! Boom adheres to the principle of ’thinking outside the box’, for the co-creation of novel ways of viewing reality and acting for its evolutionary unfolding.

www.boomfestival.org/boom2014/news/boom-vision

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BOOM-VISION

Die Boom ist nicht nur ein Festival – Sie ist ein Lebensstil

Es sind kleine Momente, in denen das Lernen stattfindet. Jene Momente in denen du versteht wie wichtig es ist, Fünfe einfach mal gerade sein zu lassen. Und jene Momente in denen dir klar wird, dass du es an anderen Stellen genauer nehmen musst. Diese kleinen Momente prägen dich, deine Einstellung und dein Handeln – und mit dir die Grundlage für große Veränderungen. Genau hier setzt die Idee der Boom an: Als schillernder Kristallisationspunkt einer Neo-Stammeskultur möchte sie inspirieren. Und zwar durch jene magische Erfahrung, die zwischen zeitgenössischer Musik, visionärer Kunst und intellektuell-spirituellem Input entsteht.

Veränderung fängt bei dir an, bei deiner Weltanschauung. Du bist der Flügelschlag des Schmetterlings, der am anderen Ende der Welt einen Wetterumschwung bewirkt. Lerne, deine Flügel zu gebrauchen!

Zu diesem Zweck kippen wir das Schubladensystem, das unseren Alltag bestimmt, einfach mal komplett aus. Und zwar mitten hinein in die sonnige, unverdorbene, nuklearfreie Natur Portugals. Dann nehmen wir uns 7 Tage lang Zeit, um spielerisch neue Denkwege und Handlungsweisen, um eine neue Ordnung zu erkunden. Das ist unsere Vision von psychedelischer Kultur und sie wollen wir aktiv vortreiben.

Auf unserer Webseite findet ihr ausführliche Informationen zu den freien Künsten, den multidimensionalen Installationen und den kreativen Liebensbomben, die auf unsere temporäre autonome Zone regnen werden.

Boom ist eine Lebenseinstellung – und sie lebt in euch, liebe Boomer!

INTERKULTURELL

Andere Länder, andere Lebensstile. Auf der Boom kannst du erleben wie inspirativ diese einfache Tatsache ist. Und zwar in konzentrierter Form: Im Jahr 2012 reisten Stammesangehörige aus 116 verschiedenen Ländern an, um in ihrer multikulturellen Mischung eine durchweg positive Vision für die Zukunft zu manifestieren: We Are One – Wir sind eins!

NATUR

Die Kulisse für unser Stammestreffen gestaltet die wohl besten Dekorateurin überhaupt: Mutter Natur. Jene jahrhundertealte iberische Baumlandschaft der umliegenden Hügel, versonnene Gärten und der weitläufige See, in dem sich die Magie des August-Vollmonds spiegelt, schaffen ein einzigartiges Panorama.

STRAND

Nachdem du dich in schwitzende Trance getanzt hast oder wenn dir die Wärme des portugiesischen Sommers zuviel werden sollte: Die nötige Erfrischung ist maximal ein paar hundert Meter entfernt - egal wo du gerade bist. Der große See bestimmt nicht nur das Bild der Boom, sondern auch ihre Stimmung. Wie beim Strandurlaub kannst du jene fließende Ruhe des Wassers aufsaugen, die dich sanft umspült.

DESIGN FÜR DEN GEIST

Das Liminal Village bietet Gelegenheit, dir dein Oberstübchen neu einzurichten: Mit Lebensphilosophie und praktischem Wissen. Im intellektuellen Brennpunkt der Boom finden Vorträge und Diskussionen zu Themen wie Aktivismus, Psychedelik, Freie Kultur, Rituale der Ahnen, Mythologie, Ökologie, Traumlandschaften, Permakultur, Trance, Heilige Pflanzen oder Alternative Medizin und Wissenschaft statt. Dazu waren in den letzten Jahren Referenten wie Vandana Shiva, Alex Grey, Daniel Pinchbeck, Graham Hancock, Robert Venosa, Erik Davis und Shipibo Don Guillermo Arevalo zu Gast. Ein Filmprogramm zur neuen, planetarischen Kultur bietet noch mehr Stimulation auf intellektueller Ebene.

PSYCHEDELISCHES KUNSTMUSEUM

Was ist psychedelische Kunst, was visionäre? Will sie die Eindrücke einer psychedelischen Erfahrung wiedergeben? Will sie ähnliche Emotions- und Assoziationsstrukturen auslösen wie eine Vision? Mach dir selbst ein Bild! In atemberaubender Vielfalt präsentieren einige der talentiertesten Maler von allen Kontinenten des Planeten ihre bewusstseinserweiternden Werke.

INSTALLATIONEN

Bildende Kunst stößt die Pforten unserer Wahrnehmung weit auf und eröffnet uns so die Sicht auf Aspekte unserer Realität, welche normalerweise hinter dem Grauschleier des Alltags verborgen liegen. Um dich mitten hinein in dieses ästhetisch-surreale Paralleluniversum zu katapultieren, kommen überall auf dem Gelände Medien wie Malerei, Bildhauerei, Land Art oder Video zum Einsatz. Sie lassen deine Reise über die Boom zu einer Reise in eine außerirdische Welt von fremdartiger Schönheit werden.

MUSIK

Über verschiedene Tanzplätze verteilt verwirklicht die Boom ihre psychedelische Vision im Spektrum der hörbaren Frequenzen. Dabei entstehen viele verschiedene Rhythmus- und Harmonie-Texturen die alle darauf abzielen, deine Synapsen zu kitzeln, deine Fantasie zu stimulieren und dich zu beflügeln. Die Klanglandschaften der Boom erstrecken sich auf Genres wie Psytrance, Progressive, Dub, Bass Music, Dubstep, World Music, Glitch, Nu Funk, IDM, Cosmic oder Psy Brakes. In ihrer Gesamtheit schwingen sie sich zum kosmischen Groove der universellen Liebe auf!

TANZTEMPEL

Mit jedem Herzschlag der Boom bebt das portugiesische Hinterland. Im monumentalen Tanztempel verschmelzen utopische Zukunftsvisionen und das archaische Ritual des Stammenstanz zu einer einzigartigen Trance-Erfahrung. Um euer Bewusstsein dorthin zu schicken, wo Worte zu Hülsen und Bedeutungen zu Variablen werden, haben wir einige der besten DJs, Liveacts und Tribal Bands eingeladen, uns mit extralangen Sets zu verzaubern. Denn Qualität ist wichtiger ist als Masse. Mit viel Liebe zum Detail planen wir eine Reise durch jene multidimensionale Welt namens Psy, wobei wir in Regionen wie Dark, Twilight, Forest, Tribal, Prog, Full-On, Groovy Full-On, Goa und Nu-Goa vorstoßen.

Die Grundidee der Boom unterscheidet sich ganz erheblich von der einer kommerziellen Massenproduktion. Wir möchten raus aus dem Schattenreich des Egoismus, hinein in eine kollektive Erfahrung. Mithilfe von DJs, VJs, Dekorateuren, Designern und -am allerwichtigsten- mithilfe von euch, den Boomern. Auf dass wir unsere multikulturelle kreative Energie zu einer wahrhaft großen Erfahrung vereinen: Wir sind eins!

UMWELT

Auf der Boom werden die Erkenntnisse und Prinzipien der Permakultur in ein Festival umgesetzt. So wird ganz konkret erfahrbar: Auch große, internationale Menschenansammlungen lassen sich mit maximalem Respekt vor unserer heiligen Mutter Natur vereinbaren. Dieser Ansatz wurde in den Jahren 2008 und 2010 mit dem Greener Festival Award ausgezeichnet, 2010 und 2012 außerdem mit dem European Festival Award.

Auf der Boom kommen ausschließlich Komposttoiletten zum Einsatz. Das Nutzwasser wird mithilfe von Pflanzen zu 100% wiederaufbereitet. Es gibt kostenlose Taschenaschenbecher. Für die Generatoren wird gebrauchtes Pflanzenöl verwendet. Außerdem nutzen wir Technologien wie Solarenergie, Windräder, Biobau und ökologische Abwasserentsorgung, die jedes Jahr weiterentwickelt werden. Auch hier gilt: Die Boom seid ihr, die Boomer. Tragt bitte dazu bei, dass sie ein nachhaltiges Festival ist. Respektiert Mutter Natur und hinterlasst keinen Müll!

SPIRITUALITÄT

Anreize für spirituell-sozialen Aktivismus, die sich in Form von Yoga, Ayurveda, Tai Chi, Kung Fu, Watsu, Therapien, alternativen Heilmethoden und ganzheitlichen Lehren manifestieren. Auch das ist ein zentraler Aspekt unserer Vision. Denn die Harmonie zwischen Geist und Körper ist ein erster Schritt in Richtung globale Harmonie.

INFRASTRUKTUR

Freies Wasser. Freies Camping. Freier Wohnmobil-Park. Babyboom für die jüngsten Boomer (bring deine Familie mit zur Boom!) Freie medizinische Versorgung. Freies WIFI. Schließfächer. Boom-Busshuttle von den Flughäfen Lissabon und Madrid. 100% Komposttoiletten. 100% Aufbereitung des Duschabwassers mithilfe von Pflanzen. Ayurvedische Apotheke. Spezielle Einrichtungen für Behinderte. Lebensmittelgeschäft. Gemeinschaftsküchen. Und vieles, vieles mehr!

LOGO-FREIE ZONE

Die Boom finanziert sich einzig und allein über den Ticketverkauf, sie ist frei von jeglichem Firmen-Sponsoring und wird es immer sein. Auch in dieser Hinsicht möchten wir einen Freiraum schaffen, in dem sich der menschliche Geist unbefangen ausbreiten und entfalten kann.

Obwohl das Boom Team den Rahmen schafft – das eigentliche Erlebnis, die eigentliche Inspiration und der eigentliche Geist lebt in euch. Denn ihr seid die Energie, ausgehend von euch kann sich diese Welt ändern.

BESONDERE BEDÜRFNISSE

Wir möchten die Einrichtungen und Angebote für Behinderte weiterentwickeln. Wenn du oder jemand deiner Freunde behindert ist, sendet uns bitte bis Juni 2014 eine Email um optimale Bedingungen zu garantieren: specialneeds@boomfestival.org

FLEXIBLE EINTRITTSPREISE

Unser globaler Stamm ist in vielen verschiedenen Ländern zuhause, in denen ganz unterschiedliche Einkommensverhältnisse herrschen. Außerdem leben wir in Zeiten des finanziellen Abschwungs. Wir waren sehr betroffen als wir nach der Boom 2012 hörten, dass einige Menschen schlichtweg nicht genug Geld aufbringen konnten um Teil der kollektiven Erfahrung zu sein. Deshalb haben wir uns entschieden, auf diese Tatsache mit einem flexiblen Eintrittsmodell zu reagieren. Es gibt spezielle Ticketpreise für Länder außerhalb der Europäischen Union, der USA, Kanada, Australien, Neuseeland und Japan. Außerdem für jene Länder, die aktuell die ökonomischen Spekulationen der Rating-Agenturen und der IMF durchlaufen: Portugal, Irland, Griechenland und Spanien. Diese Tickets sind nur bei den Boom Botschaftern des jeweiligen Landes erhältlich, nicht über die Webseite der Boom.

www.boomfestival.org/boom2014/multilingual/deutsch

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St Nicholas, Boughton Malherbe, Kent by Jelltex

First up was Boughton Malherbe, which no one can seem to agree on how to spell, which I go to following the sat nav down narrow, twisting lanes, that finally dived over the edgeof the down, and there on a small level space was the church.

And a welcoming committee.

They watched me park, get my cameras out and begin to walk towards the church.

You'd better not park thar, large tractor comes by regular. One of the group is an old farmer, I guess, he smiles and shows just two teeth remaining. He is leaning on a shepherds crook, like you see in films but never see in real life.

I move the car to the area of grass they indicate, then ask me 50 questions on why I wanted to photograph the church, in a light hearted manner, of course.

Satisfied, they let me in, though are keen I see the fallen yew tree to the east of the church, that English Heritage would let them cut fully down.

I go in and they group are keen to stay out of my way lest I get them in a shot, I pretend to snap them, and they scuttle for cover.

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It is worth persevering to get into this church which is regularly open on set days in the summer. The setting is delightful - in a small farming hamlet with trimmed verges and distant views. The church was heavily handled by the late 1840s restorer (Apsley of Ashford) - but this date alone is very early for this type of work, and shows that the person responsible had a good knowledge of the work of the Camden Society and its principals. The chancel screen is particularly elaborate - it was this part of the building that received most attention. The chancel was extended to provide space for more elaborate ceremonial. The difference in texture of the wall is easily seen. The church also contains the remains of monuments to the Wootton family. Regrettably most of the monuments have been pulled apart or reset but enough survives to show that they were once a very grand collection. I especially like the lovely carved lions form the Countess of Chesterfield's monument. She was a Royalist rewarded by the King after the Restoration. The vestry is now floored with marble from her monument. In the nave is a memorial to Lionel Sharp, Chaplain to Elizabeth I.

www.kentchurches.info/church.asp?p=Boughton+Malherbe

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BOUGHTON-MALHERB (St. Nicholas), a parish, in the union of Hollingbourn, hundred of Eyhorne, lathe of Aylesford, W. division of Kent, 1½ mile (S. W. by S.) from Lenham. [1]

Boughton Malherbe is a village and civil parish in the Maidstone district of Kent, see Boughton Malherbe Wikipedia

Boughton Malherbe St Nicholas is an Ancient parish in the Diocese of Canterbury and includes the village of Grafty Green within the parish boundary. A Map of the parish boundary may be viewed at A church near you

The Church of St Nicholas, Boughton Road, Boughton Malherbe was restored in 1848-1850 and again in 1909 and has been designated as a grade II* listed building British listed building

See also Edward Hasted The History and Topographical Survey of the County of Kent: Volume 5 (1798), pp. 397-415. Malherbe+ at British History Online and Kent Churches website.

familysearch.org/wiki/en/Boughton_Malherbe,_Kent_Genealogy

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Boughton Malherbe (/ˈbɔːtən ˈmælərbi/b baw-ton mal-erby) is a village and civil parish in the Maidstone district of Kent, England equidistant between Maidstone and Ashford. According to the 2001 census it had a population of 428, including Sandway and increasing to 476 at the 2011 Census.[1]

Boughton Place, a 16th-century manor house, was home to Sir Henry Wotton and other members of the Wotton family and was later owned by the Earls of Chesterfield and the Earls Cornwallis. Many of the Wottons are buried in the Church of St Nicholas.

Aretas Akers-Douglas, 1st Viscount Chilston (1851–1926) who was a Home Secretary, lived at Chilston Park, and has a memorial stone dedicated to him in the village church.[2]

In August 2011 a hoard of more than 350 bronze weapons, tools, ornaments and other objects dating to the late Bronze Age was found in a field at Boughton Malherbe by two metal detectorists. The objects are of types that are unusual in southern Britain, but are common in northern and north-west France and therefore it is thought that the objects were made in France and later brought to southern Britain where they were subsequently buried in about 875–800 BC.

en.wikipedia.org/wiki/Boughton_Malherbe

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THE next parish eastward from Ulcomb, is situated almost in the middle of this county, and is so called from a family antiently possessors of it, and to distinguish it from the several other parishes of the name of Boughton within this county.

It is written in antient deeds both Boughton and Bocton, and in some, Bocton, alias Boughton, and seems, as well as the other parishes of this name, to have been so called from Boc, signifying in Saxon a charter, and ton, a town or parish; that is, the place held by charter. So much of this parish as is eastward of a line drawn from the church of it across, through the middle of Chilston-house to Lenham church, is in the lath of Shipway, and in the division of East Kent.

The summit of the hill, which crosses this parish from west to east, is the northern boundary of the Weald of Kent; so much of it, therefore, as is southward of that line, is within that district.

But a very small-part of this parish lies above, or northward of the quarry hills, in which part the soil is a deep unfertile sand, at the northern boundary of it, at a place called Sandway, the high road runs from Ashford towards Maidstone, the pales of Chilston park join it, the mansion of which stands about a quarter of a mile within it, on lower ground, rather in a damp and wet situation, but well cloathed round it with trees, behind it the ground rises to the hills, near the summit of which is the church, and not far distant eastward the parsonage, a good habitation; close to the church-yard westward are the small remains of Boughton-place, by no means an unpleasant situation, the greatest part of which has been pulled down many years ago, andwhat is left of it, though only sufficient for a farm-house, gives a strong idea of what it once was. Here the quarry rock abounds pretty near the surface, and from the church here southward the Weald begins, the lands above and below the hill being distinguished by the names of Boughton upland, and Boughton Weald, in like manner as the other parishes in the same situation. From the church southward the hill declines, and not far from the bottom of it is the village, or to say more properly, the hamlet of Grassley-green, and not far from it Eastwood common, with another smaller hamlet of houses on the lower side of it. Hence the parish extends over an unpleasant country, very flat and deep; the soil a miry stiff clay, the same in every particular as those parts of the adjoining parishes last described, which lie below these hills, continuing over it for more than three miles, till it joins Hedcorne and Smarden, the whole being watered by several small streamlets, which run into the larger one at Hedcorne; about a mile only from this boundary of the parish is the scite of Colbridge-castle, the mote and foundations of which are all that remain of it.

Dr. Plot mentions in his MSS. collections for a natural history of this county, some petrified oyster shells, being found at Chilston, which were larger than even those of Cyzicum, mentioned in Pliny to be the largest of any then known. (fn. 1)

AT THE TIME of taking the general survey of Domesday, about the year 1080, this manor was held of the archbishop of Canterbury, by knights service, and seems to have been included in the donation which Æthelstan Etheling gave by his will in 1015, to Christ-church, in Canterbury, of lands in Hollingborne, as will more plainly appear by the following entry of it in that record.

In Haithorne hundred, Ralph Fitzturald holds Boltone of the archbishop. It was taxed at balf a suling, and lies in the six sulings of Holingeborne. The arable land is one carucate and an half. In demesne there is one carucate, and three villeins, with two borderers having one carucate. There is a church, and two acres of meadow, and wood for the pannage of sixteen hogs. In the whole it is, and was, worth separately forty shillings.

The above description plainly relates to that small part of this parish above or northward of the hill, the otherpart below it in the Weald, at that time, being for the most part, an uncultivated forest, and part of the royal demesnes of the crown of England, though many grants had been made of different parts of it, even at that time.

The manor came afterwards into the possession of the family of Malherb, who implanted their name on this parish. Robert de Malherb held it in the reign of king John, of the archbishop of Canterbury, as appears by the roll of knights fees returned to the king's treasurer, in the twelfth and thirtenth years of that reign.

Alicia Malherb possessed Boughton Malherb manor in the beginning of the next reign of king Henry III.

Robert de Gatton, son of Robert de Gatton, who was one of the Recognitores Magne Assisæ, or judges of the great assise, in the second year of king John, and bore for his arms, Chequy, or and azure, died possessed of this manor in the thirty-eighth year of king Henry III. and was succeeded in it by Hamo his son, who died possessed of it in the twentieth year of king Edward I. holding it of the king in capite, as of the honor of Peverel, and by the service of ward to the castle of Dover, and by suit to the court of Osprenge from three weeks to three weeks, Hamo his son, being his heir, who left his two daughters his coheirs; of whom Elizabeth married to William de Dene, entitled her husband to the possession of this manor. He died in the fifteenth year of king Edward III. possessed of it, with the advowson of the church, as of the inheritance of Elizabeth his wife, having, in the tenth year of king Edward II. obtained a charter of free-warren to his lands here.

His eldest son, Thomas de Dene, died possessed of it in the twenty-third year of king Edward III. bearing for his arms, Argent, a fess dancette, gules. He left by Martha his wife, daughter of Benedict Shelving, four daughters his coheirs, of whom Martha, afterwards was married to Sir John Gousall, who bore for his arms, A plain shield azure.

Soon after his death this manor, by what means I have not discovered, came into the possession of Robert Corbie, who appears to have built a stately mansion here, having in the 36th year of Edward III. obtained the king's licence so to do, and to fortify this his manor-house at Boughton with embattlements and towers, according to the defence of those times. His son Robert Corbye, esq. of this place, kept his shrievalty here in the 8th year of Richard II. He left by Alice, daughter and coheir of Sir John Gousall before-mentioned, an only daughter and heir, Joane, who carried this manor in marriage to Nicholas Wotton, esq. whose descendants flourished in this parish for many generations afterwards, and for their learning, fortune, and honors, at times when honors were really such, may truly be said to have been ornaments to their country in general, and to this county in particular. Mr. Wotton was of the Draper's company, and was twice lord-mayor of London, at which time he bore for his arms, Argent, a cross patee, sitched at the foot, sable, quartered with Corbye, Argent, a saltire ingrailed sable, which arms of Corbye, his mother's, his son bore, in preference to his own, as the elder branch of this family, which, his descendants continued to do for some time afterwards. Stow says, it was reckoned a privilege for any one, who had been lord-mayor and alderman of London, not to serve the king, without his own consent, in any other part of the kingdom. Such a matter once happened in the reign of Henry VI. for Nicholas Wotton, some time mayor and alderman, living in Kent, stood upon this privilege, and refused to serve when he was impanelled with others before the judges of assize, in this county, upon articles touching the king's peace, and on pretence of the liberty of the city of London, refused to be sworn. But this was held as a contempt, and he afterwards had his pardon anno 17 Henry VI. (fn. 2) He retired to Boughton place, where he died in 1448, and was buried in the church here. His grandson, Sir Robert Wotton, was lieutenant of Guisnes, and comptroller of Calais, where he died, and was buried in the church there. He had been sheriff anno 14 Henry VII. and married Anne, one of the sisters and coheirs of Sir Edward Belknap, by whom he left two sons, Edward, his heir, and Henry, LL. D. afterwards dean of York and Canterbury, of whom more may be seen under the account of the deans of the latter cathedral, in which he lies buried.

Sir Edward Wotton, the eldest son, succeeded him here, who was treasurer of Calais, and of the privy council to Henry VIII. and Hollingshed says, the king offered to make him lord chancellor, which, through his great modesty, he refused. In the 27th year of king Henry VIII. he kept his shrievalty at Boughton-place, and procured his lands to be disgavelled by both the acts of the 31st Henry VIII. and 2d and 3d Edward VI. He died in 1550, being then possessed of the manor and rectory of Boughton Malherb, held in capite, as of the king's manor of Ospringe, the manor of Colbridge, and the manor of Byndwardsmarsh, together with other lands purchased of Henry VIII. and held in capite by knights service, with many other manors and lands, as mentioned in the inquisition then taken.

Thomas Wotton, esq. his eldest son, succeeded him in Boughton-place, where he resided. He was closely imprisoned in the Fleet, in 1553, by queen Mary, under pretence of his religion, but really at the request of his uncle, Dr. Nicholas Wotton, on account of a dream he had had in France, where he was then ambassador, and this in all likelihood saved Mr. Wotton's life: for whilst he was in prison, Wyat's rebellion broke out, in which he had most probably been concerned, had he not been confined there. He was twice sheriff, and in July 1573, being the 16th year of queen Elizabeth's reign had the honor of entertaining the queen, with her whole court, at his seat here, in her progress through this county. Walton says, that the queen, when at Boughton, offered to knight Mr. Wotton, as an earnest of some more honorable and profitable employment under her, which he declined, being unwilling to change his country retirement and recreations for a courtier's life; however, it appears by his epitaph, that he afterwards accepted of that honor. He resided here till his death, in 1587, having been remarkable for his hospitality; a great lover and much beloved of his country, a cherisher of learning, and besides his own abilities, possessed of a plentiful estate, and the antient interest of his family.

He was twice married; by his first wife he had Edward his heir, and other children; by his second he had only one son Henry, afterwards knighted, and provost of Eton college. (fn. 3)

He was succeeded here by his eldest surviving son, Sir Edward Wotton, who was employed by queen Elizabeth, as her ambassador, on several occasions; after which he was made comptroller of her houshold; represented this county in parliament, and served the office of sheriff in the 36th year of that reign. In the 1st year of king James I.'s reign he was created lord Wotton, baron of Merley, in this county; (fn. 4) and next year he was appointed lord lieutenant of it, a privy counsellor, and afterwards comptroller and treasurer of the houshold. He inclosed the grounds round his house here as a park, but they have been long since again disparked, and died in 1628, being succeeded by Thomas, lord Wotton, his only son, who died two years afterwards. It has been observed that Nicholas Wotton, esq. son of Sir Nicholas Wotton, by Joane, daughter and heir of Corbye, bore his mother's arms in preference to his own, as his descendants of the eldest branch seem to have done, till Thomas, lord Wotton, as appears by his arms on his grave-stone, reassumed the arms of Wotton in his first quartering again, which was followed by his four daughters and coheirs, and Guillim says, that argent, a saltire (engraited) sable, was borne by the name of Wotton, and was in effect confirmed to Edward Wotton, esq. being allowed, and with his quarterings, being seventeen in number, marshalled, by Robert Cooke, in 1580. He left four daughters his coheirs, Catherine, married to Henry, lord Stanhope, son and heir of Philip, earl of Chesterfield; Hester, to Baptist Noel, viscount Camden; Margaret, to Sir John Tuston, of the Mote, knight and baronet, and Anne, to Sir Edward Hales, of Tunstal.

On the partition of his estates among his daughters, the manor of Boughton, with the mansion of Boughton-place, and the advowson of the rectory, were, among other estates, allotted to the eldest daughter, the lady Catherine, in whose right her husband, Henry, lord Stanhope, became possessed of them. He was descended from ancestors seated in early times in the county of Nottingham, where they flourished with much eminence and renown, bearing for their arms, quarterly, Ermine and gules. After a succession of many generations of them, Michael Stanhope became the heir male of this family in the reign of Henry VIII. whose grandson, Sir John Stanhope, was first of Shelford, and afterwards of Elvaston, in Derbyshire, where he died in 1611, leaving by his first wife, one son Philip; by his second wife he had several sons and daughters; of whom, Sir John, the eldest, was seated at Elvaston, from whom the present earl of Harrington is descended. Sir Philip Stanhope, eldest son of Sir John, was, anno 14 James I. 1616, created lord Stanhope of Shelford, and afterwards in 1628 Earl of Chesterfield. Continuing stedfast in his loyalty to the king, his house was by storm burnt to the ground, and the earl being taken prisoner at Litchfield, endured a long confinement, and died in 1656. By his first wife he had eleven sons and four daughters, of the former, Henry, the second, but eldest surviving son, married Katherine, daughter and coheir of Thomas, lord Wotton, and possessed Boughton Malherb as before-mentioned.

He died in the life-time of his father in 1635, leaving his wife surviving, and one son, Philip, then a year old. The lady Catherine Stanhope, on her husband's death, became again possessed in her own right of this estate, among the rest of her inheritance, and was after wards created countess of Chesterfield, to hold during her life. She had before the death of king Charles I. remarried John Vanden Kerkhoven, lord of Henulflet in Holland, by whom she had a son Charles Henry Kerkhoven, who was, by reason of his mother's descent, created lord Wotton, baron Wotton of Boughton Malherb, and was naturalized. He was likewise created earl of Bellamont in Ireland, and bore for his arms, Argent, three hearts gules. He died s. p. having resided at Boughton-place, and was buried in Canterbury cathedral in 1683, having by his will given this, among the rest of his estates, to his nephew Charles Stanhope, younger son of his half-brother Philip, then earl of Chesterfield; remainder to Philip, lord Stanhope, eldest son and heir apparent of his brother; remainder to his brother Philip, earl of Chesterfield, with divers remainders over, in tail male.

Charles Stanhope, esq. upon this changed his surname to Wotton, being the last of this family who resided at Boughton-place, where he died in 1704, s. p. Upon which this estate came by the above entail to Philip, lord Stanhope, his elder brother, who on his father's death in 1713, succeeded as earl of Chesterfield, and died in 1726. His eldest son Philip Dormer Stanhope, earl of Chesterfield, became remarkable for the brilliancy of his wit, and the politeness of his manners. He was an eminent statesman, and much in favor with king George I. and II. who conferred on him from time to time several offices and trusts of honor and advantage, in all which he shewed his eminent abilities and public spirit, whenever the interest and honor of his country was concerned, but at length his health declining, he retired from all public business. However, before this period he passed away this manor, with the scite of Boughton-place, and the advowson of the rectory appendant to the manor, and all the rest of the Wotton estates in this part of the county, by the description of the heriotable manor of Bocton, alias Boughton Malherbe, the manors of Burscombe, Wardens, alias Egerton, Southerdon, Colbridge, Marley, alias Marleigh, Sturry, East Farborne, Holmill, alias Harrietsham, and Fill, in 1750, to Galfridus Mann, esq. of London. This family is descended from ancestors seated at Ipswich, in Suffolk, of whom Edward Mann, esq. was comptroller of the customs at that place, who bore for his arms, Sable on a fess counter embattled, between three goats passant argent, as many ogresses; which was confirmed to him by Byshe, clarencieux, in 1692. His descendant, Robert Mann, was of London, and afterwards of Linton, in this county, esq. who died in 1752, leaving five sons and three daughters, Edward Louisa, the eldest son, was of Linton, esq. where he died unmarried in 1775, and was succeeded in his estates in this county by his brother, Sir Horatio Mann, bart. and K. B. who was the second son, and was many years resident at Florence, as envoy extraordinary. On March 3, 1755, he was created a baronet, to him and his heirs male, and in default of such issue, to his brother Galfridus, and his heirs male, he died unmarried in 1786, and was succeeded in title and estate by his nephew Sir Horace Mann, whose father was Galfridus, the third son, who was purchaser of Boughton manor, as before-mentioned. Of the daughters of Robert Mann, Eleanor married Sir John Torriano, of London, merchant, by whom she had issue; Mary-married Benjamin Hatley Foote, esq. (fn. 5) and Catherine married the Rev. Francis Hender Foote. Galfridus Mann, esq. died possessed of this estate in 1756, leaving by Sarah his wife, daughter of John Gregory, of London, one son, Horatio, and three daughters, viz. Alice, married to Mr. Apthorpe; Sarah, who died unmarried; Catherine, married to the hon. and Rev. Dr. Cornwallis now bishop of Litchfield, next brother to marquis Cornwallis, and Eleanor, married to Thomas Powis, lord Lilford.

Horatio Mann, esq. succeeded his father in the possession of this estate, of which he is the present owner. He was afterwards knighted, being then stiled Sir Horace Mann, to distinguish him from his uncle Sir Horatio, on whose death he succeeded him in the title of baronet. He has been twice M. P. for Maidstone, as he is now for the town and port of Sandwich. He married in 1765 lady Lucy Noel, sister of Thomas, earl of Gainsborough, who died at Nice in 1778, by whom he has three daughters, Lucy, Emely, and Harriot, the eldest of whom is married to James Mann, esq. of Linton-place; the second to Robert Heron, esq. of Lincolnshire.

Wormsell has always been counted as an appendage to the manor of Boughton.

COLBRIDGE antiently called Colewebregges, is an eminent manor in this parish, the mansion of which, called Colbridge-castle, stood below the hill towards Egerton, considerable remains of its former strength being visible in the ruins of it, even at this time; and the report of the country is, that the stones and other materials of this ruined mansion were made use of, ages ago, to build Boughton-place.

In the reign of king Henry III. this place was in the possession of the family of Peyforer; one of whom, Fulk de Peyforer, obtained a charter of free-warren for his lands at Colewebrugge in the 32d year of king Edward I. (fn. 6) and he had licence in the 7th year of the next reign of king Edward II. to embattle, that is, to build and fortify in a castle like manner, his mansion here. Soon after which it seems to have passed into the family of Leyborne, who had long before this possessions in this parish, and William de Clinton, earl of Huntingdon, husband to Juliana, daughter of Thomas de Leyborne, died possessed of it in the 28th year of king Edward III. She survived him, and afterwards became again possessed of it in her own right, and continued so at her death, anno 41 Edward III. when there being found no one who could claim consanguinity to her, this manor, among the rest of her estates, escheated to the crown, where it remained till the beginning of king Richard II's. reign, when it became vested in John, Duke of Lancaster, and other feoffees in trust, for the performance of certain religious bequests in the will of Edward III. then lately deceased. In consequence of which, the king afterwards, in his 21st year, granted it, among other premises, to the dean and canons of St. Stephen's college in Westminster, for ever, for the performance of the religious purposes therein mentioned, and in part of the exoneration of the sum of 500l. to be taken at his treasury till he should in such manner provide for them.

In which situation this manor continued till the 1st year of king Edward VI. when an act passing for the surrendry of all free chapels, chantries, &c. this, among others, was soon afterwards dissolved, and the lands and possessions of it were surrendered into the king's hands, at which time it appears to have been in the tenure of William Hudson, at the yearly rent of 8l. 13s. 4d. The year afterwhich, the king granted it to Sir Edward Wotton, to hold in capite, who died possessed of it in the 5th year of that reign, holding it in manner as above mentioned. After which, it passed through the like succession of ownership as Boughton manor before described, down to Philip Dormer Stanhope, earl of Chesterfield, who in 1750 sold it, with the rest of the Wotton estates in this part of the county, to Galfridus Mann, esq. whose only son Sir Horace Mann, bart. is the present possessor of it.

CHILSON, or Chilston, is a manor, situated in the borough of Sandway, at the north-west boundary of this parish, which crosses the middle of this house, the eastern part of which is in the parish of Lenham, lath of Shipway, and eastern division of this county. It was antiently called Childeston, and was in the reign of king Henry I. part of the possessions of William Fitz-Hamon, as appears by the register of the neighbouring priory of Ledes. After which it became the property of the family of Hoese, afterwards called. Hussey. Henry Hoese or Husley had a charter of free-warren for his manor of Childerston in the 55th year of king Henry III. before which he had taken an active part with the rebellious barons against that king. He died in the 18th year of king Edward I. leaving by Joane his wife, daughter and coheir of Alard Fleming, and niece of that noted pluralist John Maunsell, provost of Beverly, &c. Henry Hussee his son and heir, who, in the 23d year of that reign, had summons to Parliament, as he had likewise in all the succeeding ones of it, and of the next of king Edward II. in whose descendants it continued down to Henry Husley, who in the 31st year of Henry VIIIths. reign, procured his lands to be disgavelled by the general act passed that year, and afterwards transmitted it by sale to John Parkhurst, whose descendant Sir William Parkhurst alienated it to Mr. Richard Northwood, of Dane-court, in Thanet, whose eldest son Alexander Northwood, or Norwood, as he was usually called, was of St. Stephen's, near Canterbury, and succeeded his father in this manor, which he sold soon after the death of king Charles I. to Cleggat, and he again sold it to Mr. Manley, of London, who quickly afterwards alienated it to Edward Hales, esq. who was the son of Samuel Hales, a younger son of Sir Edward Hales, created a baronet in 1611. He afterwards resided at Chilston, and died in 1696, leaving his three daughters his coheirs, viz. Thomasine, wife of Gerard Gore, gent. Elizabeth Hales, and Frances, wife of William Glanville, esq. of London, who in 1698 joined in the conveyance of this manor, with other estates in this parish and neighbourhood, to the hon. Elizabeth Hamilton, the eldest daughter of John lord Colepeper, and widow of James Hamilton, esq. the eldest son of Sir George Hamilton, of Tyrone, in Ireland.

She resided at Chilston, and dying here in 1709, was buried in Hollingborne church, leaving two sons surviving; James, earl of Abercorn, and William Hamilton, esq. to the latter of whom she gave by her will this manor, with her other estates in this county. He resided at Chilston, and died possessed of it in 1737, leaving by Margaret his wife, daughter of Sir Thomas Colepeper, of Hollingborne, four sons and one daughter; of whom, John Hamilton, esq. the eldest, succeeded him at Chilston, where he resided and inclosed the ground round it for a park, bestowing much cost on the improvement both of the house and grounds adjoining to it. He kept his shrievalty here in 1719, and afterwards with the concurrence of his eldest son William, joined in the sale of this estate to Thomas Best, esq. the eldest son of Mawdistley Best, esq. of Boxley, who resided at Chilston, the mansion of which he rebuilt, and made other very considerable improvements to the park, and grounds. He died in 1795, s. p. having married Caroline, daughter of George Scott, esq. of Scott's hall, who died in 1782, and by his will gave this among his other estates to his nephew George, the youngest son of his brother James Best, esq. of Boxley and Chatham, who now resides here, He was M. P. for Rochester in the last parliament. and in 1784 married Caroline, daughter of Edward Scott, esq. of Scott's-hall, by whom he has several children.

THE TYTHES of the manor of Chilston, or Childeston, were given to the priory of Leeds soon after the foundation of it, by William Fitz-Hamon, the owner of it; viz. in corn, fruit, hay fowls, calves, flax, pannage, cheeses, pigs, and in all other things which belonged to the demesne, to Edwin de Bletchindenne, with his tenancy, to hold as freely as he ever held it. (fn. 7)

This portion of tithes remained part of the possessions of the priory till the dissolution of it in the reign of Henry VIII. when it was surrendered into the king's hands, among other estates belonging to it. After which the king, by his dotation charter in his 33d year settled this portion of tithes on his new-founded dean and chapter of Rochester, who now possess the inheritance of it. George Best, esq. of Chilston, is the present lessee of it.

On the intended dissolution of deans and chapters, after the death of king Charles I. these tithes were surveyed in 1649, by order of the state; when it was returned, that this portion consisted of all the tithes of corn, grain, hay, wool, lambs, calves, and other spiritual obventions and duties, arising out of the manor of Chilston, in Boughton Malherbe and Lenham, of the yearly improved value of fourteen pounds, which premises were let by the dean and chapter, anno 15 Charles I. to Richard Norwood, esq. for twenty-one years, at the yearly rent of ten shillings, so that there remained the clear yearly rent of 13l. 10s.

BEWLEY is a manor in this parish, of considerable repute, extending itself into the parish of Harrietsham. It was antiently called Boughley, and was part of those possessions which William the Conqueror gave to his half-brother Odo, bishop of Baieux; under the general title of whose lands it is thus entered in Domesday:

Adam Fitzbubert holds of the bishop of Baieux, Bogelei. It was taxed at two sulings. The arable land is two carucates and an half. In demesne there is one carucate, and two villeins, with two borderers having half a carucate. There is a church, and four servant:, and one mill of five shillings, and six acres of meadow. Wood for the pannage of twenty hogs.

After which there follows another entry, importing, that of this same manor one tenant named Adam held one suling, called Merlea, of which a further account will be given, under the description of Marley, in the adjoining parish of Harrietsham.

On the bishop of Baieux's disgrace in 1084, all his possessions were confiscated to the crown; after which this manor appears to have become the property of Eudo Dapiser, and afterwards of Philip de Leleburne, or Leyburne, whose descendant Robert de Leiburne held it in the reign of king Edward I. in which name it continued till it was alienated to Tregoze, (fn. 8) one of whom, Thomas Tregoze, held it in the beginning of king Edward III.'s reign, in the 5th year of which he obtained a charter of free warren for his lands at Boggeleye. John Tregoze died possessed of this manor in the 5th year of Henry IV. but it did not remain long in that name; for in the reign of Henry VI. it was become the property of Goldwell, from whence it was alienated to Atwater, of Lenham, from whence by Joane, daughter and coheir of Robert Atwater, of Royton, in that parish, it went in marriage to Humphry Hales, esq. of the Dungeon, in Canterbury, who had a numerous issue by her. He was succeeded in it by his eldest son Sir James Hales, of the Dungeon, whose son Cheney Hales, esq. of the Dungeon, passed it away to his kinsman John Hales, esq. eldest son of Sir Edward Hales, created a baronet in 1611. He parted with it to his brother Mr. Samuel Hales, whose son Edward Hales, esq. of Chilston, succeeded him in it. Since which it has passed in like manner as Chilston, before described, down to George Best, esq. of Chilston, the present possessor of it.

THE TITHES of this manor were given by Eudo Dapifer to Anschetill, archdeacon of Canterbury, who afterwards, with the consent of Eudo, granted them to the priory of St. Andrew, in Rochester. These tithes were afterwards confirmed to the priory on the payment annually of five shillings to the monks of Colchester. Henry de Leiburne, possessor of this manor, having inspected the charters of his ancestors, confirmed these tithes in pure alms to the church of St. Andrew, and the monks of Rochester.

This portion of tithes remained with the priory till the dissolution of it, in the 32d year of Henry VIII. when it was, among the rest of the possessions of that monastery, surrendered into the king's hands, who in his 33d year settled them, by his dotation charter, on his new-erected dean and chapter of Rochester, part of whose inheritance they remain at this time. George Best, esq. of Chilston, is the present lessee of them.

On the intended dissolution of deans and chapters, soon after the death of king Charles I. this portion was surveyed, by order of the state, in 1649; when it was returned, that these tithes arose out of the manor of Bugley, together with the tithe of the mill, called Bugley-mill, of the improved yearly value of nine pounds, which premises were let by the dean and chapter in the 10th year of Charles I. to Samuel Hales, esq. for twentyone years, at the yearly rent of two quarters of malt heaped, and one capon, or two shillings in money; so there remained clear the rent of 5l. 14s. per annum.

There are no parochial charities. The poor constantly relieved are about forty, casually twenty-five.

BOUGHTON is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Charing.

The church is a handsome building, with a square tower steeple at the west end. The inside of it is much ornamented by the several monuments of the Wotton family, most of whom lie buried in it; but there was one of them, a large pyramid of black marble, supported by three lions couchant, on a deep base, erected to the memory of Henry, lord Stanhope, his widow lady Catherine, countess of Chesterfield, her third husband Daniel O'Neal, and several of her children, which was injudiciously placed just within the altar rails eastward, and filled up almost the whole space of it, but has lately been taken down to make room for an altar and railing. In the south chancel there is a very antient figure in Bethersden marble of a man in armour lying cross-legged with his shield and sword. It lies on the pavement, and seems to have been removed from some other part of the church. On the opposite side of the chancel is the figure of a woman, full as antient as the, former, and of the like marble, but fixed in the pavement, these most probably were in memory of one of the family of Peyforer and his wife.

The families of Hales and Hamilton, both of Chilston, and all their children, were christened and married in Boughton church, but were all buried from time to time in Lenham church.

www.british-history.ac.uk/survey-kent/vol5/pp397-415

Knowledge by Jordi Fernández Rubio

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Smithsonian contributions to knowledge

Washington :Smithsonian Institution,1848-1916.

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Research, innovation make people’s lives better by Province of British Columbia

A new, artificial intelligence-guided point-of-care ultrasound imaging platform is under development at the University of British Columbia (UBC) as one of 18 new research projects funded by the B.C. Knowledge Development Fund (BCKDF) to improve the lives of British Columbians.

Learn more:

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by Andreas Ervik

Bonsai Yoga Sock, 2013

Digital print mounted on wood

from the exhibition Intimate Knowledge at The Tool Shed, Frome, UK

"Knowledge without wisdom is like water in the sand."#FearNoMan #DoResearch #DothaKnowledge #SeekKnowledge #SeekTruth #WhatisCognativeDissonance #WhatisConformity #WeDV8 #RidahSeason #Devi8tors #KnowledgeIsMoney #KnowThyself #1000Network #AfricanProverb by SlateStoneMusic

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Higher Knowledge by wiredforlego

Path of knowledge by frustrated.artist

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Oxford University, Oxford, UK. This was shot with film and printed from a negative last century!

Masdar Knowledge Centre by Tom Olliver

The knowledge centre on the edge of the first phase of Masdar in Abu Dhabi.

Ananya 2011: Day 2 - Vyjayanthi Kashi and Shambhavi Dance Ensemble by Vasu..

Vyjayanthi Kashi

Dancer par excellence Vyjayanthi Kashi’s career spans over an impressive spectrum of performance, choreography, teaching acting and research. Her works has been featured in several International festivals including the Oriental Dance Festival Germany, Festival of India in Africa, India Film Festival in Malaga, Olympic Festival in Italy, First International Kuchipudi Dance Convention at California the dance and music festival in US, International Dance & Music Festival in Egypt, Malta, Tunisia, Karmiel Dance Festival in Israel and many more.

She serves on the Arts and Cultural Committee of the Ministry of Tourism and Cultural, Government of India. Founder of the Shambhavi School of Dance she has trained many dance aspirants round the world. She has been honored with several awards including Kala Shree, Zee Astitva, Araya Bhatta and Vocational Excellence Awards. She was recently awarded with the Central Sangeeth Natak Academy Puraskar, the Rajyotsava award 2010 for her contribution to Kuchipudi and more. She has recently been appointed as the Chairman of the Karnataka Sangeetha Nritya Academy.

Ms. Prateeksha Kashi

As a child, it is said that Prateeksha sang and danced the whole of the dance drama AMBE from Mahabharata when she was just three years young. Ever since, she is being trained in Kuchipudi under the guidance of her mother and Guru Smt. Vyjayanthi Kashi. At the age of thirteen, Prateeksha topped the state in the Kuchipudi dance exams with a distinction. Prateeksha has presented solo performances in many prestigious festivals in India and abroad to mention a few , Festival of Dance – Los Angelis, Dance Festival – New York, Milap Festival – U K and more…

She is a recipient of “Nalanda Nritya Nipuna”, an award instituted by the Nalanda Dance Research Centre and also a recipient of the prestigious scholarship from the Ministry of Culture, Govt of India. Prateeksha also has the credit of being featured in many dance productions for the television media and is a graded artist of the Doordarshan Kendra. She is now dancing and playing prominent roles in almost all the dance dramas with her seniors for many national dance festivals.

Concept Note

This compilation is an attempt to map the evolution of the ‘Kuchipudi’ dance form which originally was performed only as a dance drama to its current form where the solo format of presentation also has gained in popularity. The journey of the accompanying music & choreography as they changed with the evolution is also captured.

1) Salutations to Balatripurasundari

The presentation begins with a salutation song to Kuchupudi Vani also known as Balatripurasundari the goddess of the kuchipudi village. This composition by Nritya Vachaspati Guru Vedantam Parvateesam heaps praises on Kuchupudi Vani and the richness of the art form. She is praised for her mellifluous vocals, chatur-vidha abhinaya & navarasa skills.

2) Shrusthi:

Shrushti or the emergence of the universe resulted from pranavanadham , the om or omkara. The universe being made up of the Pancha Bhutas – aakasha, vayu, agni, jalam and pritvi whose combination gives way for life or jeevothpattas . Life after undergoing different stages of evolution culminates into the human form filled with all the worldly desires or kama, Resulting in – Janma Janmantharam, Karma Karmaantharam { Kalaya Thasmai Namaha} . Vyjayanthi Kashi has weaved the beejaksharas Ham, Yam, Ram, Lam and Vam corresponding to the five elements into the jatti format.

3) Tarangam:

This is a special number in Kuchipudi. The song accompanying this number is from the well-known “Krishnaleela Tarangini”, a text that recounts the life and events of Lord Krishna by Saint Narayan Theertha who uses various literary and musical forms such as songs, prose passages, slokas & dwipadis.

Vyjayanthi Kashi has knit in the various literary aspects of this musical opera into this tarangam “Pahi Pahi Pahi…”along with the melody of the swaras and tanams . A special element of skill is involved here. The dancers use various pada karmas and dance on the rim of a brass plate. The brass plate is the symbol of Karmakanda: one's field of activity. And the dancer is a Karma Yogi: highly disciplined with the knowledge of some footwork. Dancing on the rim indicates the human possibilities to reach beyond the limits

Raga Amruta Varshini, tala Adi

4) Thillana:

The concluding presentation is Thillana. It is a salutation to the Sun God symbolizing that the end is the beginning. Choreographed to rhythmic intricacies and choreographic patterns, this thillana is a tribute to the fact that a performance never truly concludes but like the rising of the sun it is the beginning of many more to come.

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