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It was our first time in Botswana or more precisely it was even our first time in Africa and we would have been more than happy to see any lion at all. So we did not expect such experience. And it was truly a special experience! It was just superb seeing these wild creatures laying in the tree and enjoying their time. We did too even we sat in an open safari jeep ;-)
Torrents; deluge of rain; darkness; Noah of primeval times comes to mind. But I have a safe, dry albeit rather damp haven open to the sea, and a Palm Roof overhead. And opportunity to read ancient botanical texts when the internet works.
Just before the fierce storms yesterday I shot this brightly orange Beach Cordia, Cordia subcordata, branches hanging over the black volcanic sands come down from the Rinjani and ground by the surging seas. It's named for Valerius Cordus (1515-1544), a worthy German physician and botanist. That name is modern, supplanting a spate of other designations among which Cordia rumphii. The latter was the way of fey Carl Ludwig Blume (1786-1862), one-time director of Bogor's fine Kebun Raya, to honor Georg Eberhard Rumphius (1627-1702), great naturalist of Ambon, Indonesia.
Rumphius had used Novella nigra or ebbenniformis and waxes eloquent and enthusiastic about our Tree in his utterly readable Herbarium amboinense. He precisely describes it and details its various kinds of wood, among which the inner heartwood, which is ebony black; hence, of course, that 'nigra'. He notes its durability in the face of its lightness, and gives examples of its use by local people. It's quite clear from his description that Rumphius is also looking to Cordia as a possible source of timber for his masters of the Dutch East India Trading Company (VOC).
In his descriptions generally and specifically in this one he also makes anthropological-linguistic notes. Thus Rumphius tells his readers that a local who had traveled widely told him that it was believed that a Cordia on one of the Kei Islands had existed from the Beginning of the World. Surely that can't be the case, writes Rumphius ironically. His informant must have meant 'from the time that this place was inhabited', because the Malays often call 'the beginning of habitation of a given place, the beginnning of the world' (Malaienses enim aliquanda initium inhabitationis certi loci initium mundi vocant.).
As I look up from my writing - in the distance my Cordia still gray - Noah leaps to mind again: darkness, deluge, torrents...
Seen during the walk in the forest (look at previous photo) :)
Bilberry (Vaccinium myrtillus) is a species of shrub with edible fruit of blue color, more precisely called common bilberry or blue whortleberry. It is found natively in Europe, northern Asia, Greenland, Iceland, Western Canada, and the Western United States. It occurs in the wild on heathlands and acidic soils. Its berry has been long consumed in the Old World. It is related to the widely cultivated North American blueberry. The bilberry fruit is smaller than that of the blueberry and similar in taste. Bilberries are darker in colour, and usually appear near black with a slight shade of blue. While the blueberry's fruit pulp is light green, the bilberry's is red or purple, heavily staining the fingers and lips of consumers eating the raw fruit. Vaccinium myrtillus fruits has been used for nearly 1,000 years in traditional European medicine for treatment of disorders of the gastrointestinal tract and diabetes. In cooking, the bilberry fruit is commonly used for the same purposes as the American blueberry such as pies, cakes, jams, muffins, cookies, sauces, syrups, juices, and candies.
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Jagódki w lesie już kwitną, mam nadzieję, że potem zaowocują :)
Borówka czarna (Vaccinium myrtillus) – gatunek rośliny wieloletniej z rodziny wrzosowatych. Ma wiele nazw zwyczajowych, m.in. jagoda, czarna jagoda, czernica. Roślina jest szeroko rozprzestrzeniona w Azji, Europie i Ameryce Północnej na obszarach o klimacie umiarkowanym i arktycznym. W Polsce jest pospolita zarówno na nizinach, jak i w górach. Jest wykorzystywana szeroko jako roślina jadalna i lecznicza. Znaczenie gospodarcze borówki czarnej pozostaje wysokie mimo silnej konkurencji znacznie bardziej plennych borówek północnoamerykańskich, których owoce mają uboższy skład chemiczny od czernicy. Owoce borówki czarnej były od dawna bardzo istotne dla Słowian i ludów północnej Europy. Używano jej owoców jako lekarstwa przy biegunkach i krwawej dyzenterii. Zastosowanie takie utrzymało się w lecznictwie ludowym, przy czym często zalecano je także w większych dawkach przeciw owsikom. Ponadto owoce borówki czarnej oferowane i spożywane są w postaci świeżej, suszonej, mrożonej oraz jako składnik przetworów takich jak dżemy, ciasta, soki oraz ciekłe lub sproszkowane koncentraty, będące suplementem diety. Przetwory z jagód wyróżniają się długą trwałością.
Letchworth State Park, New York State
© Igor Borisenko Photography. All Rights Reserved.
As I promised in the last uploaded image that the next shot will be from that bridge and this is it! I took this precisely a year ago. This view was heavenly and I wanted to be on this bridge in this moment for the eternity... unfortunately just shortly after I got all the shots I wanted we were chased off by park rangers for trespassing! It was illegal and dangerous to be on that bridge but it was so worth it... it would almost be worth it to get arrested for this gorgeous view. For once I was pretty proud for slightly breaking the law. This is overlooking those Upper Falls also you can almost see the Middle Falls in the top portion of the image. What a sight it was! I want to go back so bad but I have not had a chance as of yet because of lack of time or crappy weather. The light was pretty tough here with harsh shadows but I managed to pull out the dynamic range and detail in everything! It was sort of challenging just from one RAW but I accomplished it pretty well I think between a trustworthy programs such as Dynamic Photo HDR ( which extracted my desired dynamic range the lazy way from my RAW file) and CS4 for finishing touches. I tried to represent this scene exactly the way my eye saw this! This is as real as it gets :-)
Letchworth State Park is New York state park located 35 miles (56 km) southwest of Rochester and 60 miles (95 km) southeast of Buffalo in Livingston and Wyoming Counties. The park is roughly 17 miles (24 km) long,[2] covering 14,350 acres (58 km2) of land along the Genesee River.[2] Within the park there are three large waterfalls on the river and perhaps as many as fifty waterfalls found on tributaries that flow into it; the gorge formed by the river, with rock walls rising up to 550 feet (170 m) in places and which narrow to 400 feet (120 m) across above the middle of the three falls, prompted the area's reputation as the "Grand Canyon of the East".
The Upper Falls of the Genesee River is one of three major waterfalls on the Genesee River in Letchworth State Park in Western New York. What really makes this 40ft waterfall quite scenic is the rustic-looking bridge serving as a backdrop.
The Erie Railroad Company built a wooden trestle bridge over the Genesee River just above the Upper Falls. Construction started on July 1, 1852 and opened August 16, 1852. At the time, it was the longest and tallest wooden bridge in the world.[8]
The bridge is 820 feet (250 m) long and 240 feet (73 m) high.[10] It is still in use today.
In 2007, Letchworth was named one of the top 100 campgrounds in the nation.
A good two years between shoots with Randi, but nothing had really changed. Not between us, anyway. She'd gone and had a baby, so that was a wee change in her life, but other than that, everything was exactly the same!
My mom had always told me about good friends of hers, so good even if they didn't see each other for years, they could pick up precisely where they'd left off. Didn't really understand it until I got older, had those experiences for myself, with others, with Randi.
It's the difference between situational friendships, folks you meet at work, or in some activity, or online, say, and those you meet because you share interests, beliefs, values.
Fortunately for me, Randi and I fall into that second camp.
Technology image of the week looks like a giant version of a sound system, and that is precisely what it is. ESA’s Large European Acoustic Facility (LEAF) subjects satellites to the same noise a launcher produces as it takes off and flies through the atmosphere.
LEAF is an integral part of ESA’s test centre in Noordwijk, the Netherlands, a collection of spaceflight simulation facilities under a single roof. One wall of the chamber – which stands 11 m wide by 9 m deep and 16.4 m high – is embedded with a set of enormous sound horns . Nitrogen shot through the horns can produce a range of noise up to more than 154 decibels, like standing close to multiple jets taking off.
As a safety feature, LEAF can operate only once all the doors are closed. Steel-reinforced concrete walls safely contain its noise, coated with epoxy resin to reflect noise to produce a uniform sound field within the chamber. The chamber itself is supported on rubber bearing pads to isolate it from its surroundings.
Credit: ESA
Bucket
By Paul Nagaruk (Yup'ik), mid 20th c. Elim, Yup'ik.
Collected by Keith & Alice Fuller.
Bending Traditions
Alaska Native artists make a variety of wooden objects, both functional & ceremonial, using heat & steam to bend wood. The technique produces objects light in weight, but very strong.
Skilled carvers must precisely thin & shape the wood to produce fair bends & fitted joints. Unangax, Alutiiq, & Yup'ik hunters make visors & bowls by bending driftwood planks. The Tlingit, Haida, & Tsimshian make bentwood boxes & bowls, & large oceangoing dugout canoes, the hulls of which were heated with steam & the sides spread apart, to increase capacity.
Source: en.wikipedia.org/wiki/Dublin
Dublin (Irish: Baile Átha Cliath) is the capital and largest city of Ireland. It is on the east coast of Ireland, in the province of Leinster, at the mouth of the River Liffey, and is bordered on the south by the Wicklow Mountains. It has an urban area population of 1,173,179, while the population of the Dublin Region (formerly County Dublin), as of 2016, was 1,347,359, and the population of the Greater Dublin area was 1,904,806.
There is archaeological debate regarding precisely where Dublin was established by the Gaels in or before the 7th century AD. Later expanded as a Viking settlement, the Kingdom of Dublin, the city became Ireland's principal settlement following the Norman invasion. The city expanded rapidly from the 17th century and was briefly the second largest city in the British Empire before the Acts of Union in 1800. Following the partition of Ireland in 1922, Dublin became the capital of the Irish Free State, later renamed Ireland.
Dublin is a historical and contemporary centre for education, the arts, administration and industry. As of 2018 the city was listed by the Globalization and World Cities Research Network (GaWC) as a global city, with a ranking of "Alpha −", which places it amongst the top thirty cities in the world.
Source: en.wikipedia.org/wiki/Trinity_College_Dublin
Trinity College (Irish: Coláiste na Tríonóide), officially the College of the Holy and Undivided Trinity of Queen Elizabeth near Dublin, is the sole constituent college of the University of Dublin, a research university located in Dublin, Ireland. The college was founded in 1592 by Queen Elizabeth I as the "mother" of a new university, modelled after the collegiate universities of Oxford and Cambridge, but unlike these other ancient universities, only one college was ever established; as such, the designations "Trinity College" and "University of Dublin" are usually synonymous for practical purposes. The college is legally incorporated by "the Provost, Fellows, Foundation Scholars and other members of the Board" as outlined by its founding charter. It is one of the seven ancient universities of Britain and Ireland, as well as Ireland's oldest surviving university. Trinity College is widely considered the most prestigious university in Ireland and amongst the most elite in Europe, principally due to its extensive history, reputation for social elitism and unique relationship with both the University of Oxford and the University of Cambridge. In accordance with the formula of ad eundem gradum, a form of recognition that exists among the three universities, a graduate of Oxford, Cambridge, or Dublin can be conferred with the equivalent degree at either of the other two universities without further examination. Trinity College, Dublin is a sister college to St John's College, Cambridge and Oriel College, Oxford.
Originally Trinity was established outside the city walls of Dublin in the buildings of the outlawed Catholic Augustinian Priory of All Hallows. Trinity College was set up in part to consolidate the rule of the Tudor monarchy in Ireland, and as a result was the university of the Protestant Ascendancy for much of its history. While Catholics were admitted from 1793 certain restrictions on membership of the college remained as professorships, fellowships and scholarships were reserved for Protestants. These restrictions were lifted by Act of Parliament in 1873. However, from 1871 to 1970, the Catholic Church in Ireland in turn forbade its adherents from attending Trinity College without permission. Women were first admitted to the college as full members in January 1904.
Trinity College is now surrounded by central Dublin and is located on College Green, opposite the historic Irish Houses of Parliament. The college proper occupies 190,000 m2 (47 acres), with many of its buildings ranged around large quadrangles (known as 'squares') and two playing fields. Academically, it is divided into three faculties comprising 25 schools, offering degree and diploma courses at both undergraduate and postgraduate levels.
The Library of Trinity College is a legal deposit library for Ireland and Great Britain, containing over 6.2 million printed volumes and significant quantities of manuscripts, including the Book of Kells.
The Hawker Hurricane Mk l replica US-X represents as precisely as possible the 56 Squadron aircraft in which 20-year-old Pilot Officer Geoffrey Page was shot down and terribly burned on 12 August 1940.
The Hurricane fighter had been designed under the control of Hawker’s Chief Designer, Sydney Camm. The first flight took place on 6 November 1935 and the first operational examples joined 111 Squadron at Northolt at the end of 1937. During the Battle of Britain the Hurricane was in service with Fighter Command in greater numbers than the Spitfire and shot down far more enemy aircraft. In the later years of the war, the Hurricane achieved further fame in its “tank buster” role and it was not until 1947 that the type left squadron service with the RAF.
Geoffrey Page developed a fascination with aircraft and flying as a child, but his ambition to attend the RAF College, Cranwell was thwarted by his father’s opposition. Instead Geoffrey went to Imperial College, London University and learned to fly at Northolt with the University Air Squadron. Called up in September 1939, Geoffrey served briefly with 66 Squadron in 1940 before moving to 56 Squadron.
The squadron was operating from North Weald on 12 August when, following a late afternoon scramble, an attack was made on a German formation reported as “70 plus”. Geoffrey’s Hurricane was hit by return fire.
In his book Shot Down in Flames (originally published as Tales of a Guinea Pig), Geoffrey described the struggle to leave the burning cockpit and then to open his parachute despite the agony of his burns.
“Realising that pain or no pain the ripcord had to be pulled, the brain overcame the reaction of the raw nerve endings and forced the mutilated fingers to grasp the ring and pull firmly,” he wrote.
Rescued from the sea by a tender, which transferred him to the Margate lifeboat. Geoffrey became a founder member of the Guinea Pig Club for RAF personnel who underwent plastic surgery at the Queen Victoria Hospital, East Grinstead. Geoffrey eventually returned to operations and became a wing leader before being badly injured again in 1944.
In later years Geoffrey developed a determination that the heroism of his comrades in 1940 should be marked by a National Memorial. The construction of the Memorial here, and its unveiling by Her Late Majesty, Queen Elizabeth the Queen Mother on 9 July 1993, was largely his achievement.
Wing Commander Geoffrey Page, DSO, OBE, DFC (and bar) died on 5 August 2000, aged 80, shortly after attending the Memorial Day at Capel le Ferne, marking the 60th anniversary of the Battle of Britain. All the info credit to The Battle of Britain Memorial website.
It is precisely this car which reached 417.4 km / h on the Bonneville Salt Flats !!
This Veyron is the only one which is registered in the area in which the Bugatti are built !
(apart from demo cars of the factory, of course :)
Molsheim - September 2011
Part of the "natural garden" part of the Japanese Garden (which is to say, precisely manicured to not look precisely manicured.)
Mona Seif, Alaa's sister, stencils a t-shirt. Alaa is a British-Egyptian political prisoner in Egypt. This photo was taken during the ongoing encampment protest by Alaa's two sisters - Sanaa and Mona Seif - outside Britain's Foreign Office.
Alaa Abd El-Fattah has endured much of the last twelve years in some of the worst prison conditions anywhere in the world, on account of his brave work in promoting democracy in Egypt. He was last arrested in September 2019 while attending Cairo's Dokki Police Station and in December last year was sentenced to five years imprisonment for "spreading false news undermining state security." More precisely, he had shared social media posts explaining the hell-hole reality of Egyptian prison conditions.
PROTEST OUTSIDE THE FOREIGN OFFICE
When this photo was taken Alaa's two sisters, Mona and Sana'a Seif, were staging a protest in London's King Charles Street outside the British Foreign Office in the hope that the Egyptian government can be pressured to release him, as media attention began to focus on the upcoming COP27 conference at Sharm El Sheikh on Egypt's Red Sea coast.
UPDATE AS OF WEDNESDAY 9 NOVEMBER 2022
Starting from Sunday 6 November, Alaa escalated his hunger strike, and stopped taking water. His sister Sanaa Seif took a flight the same weekend to attend the COP27 conference at Sharm El Sheikh in a last-minute effort to save Alaa's life.
For the latest on Alaa's situation listen to his sister's Sanaa Seif's speech to journalists attending the conference on Tuesday 8 November - "They are very happy for him to die. The only thing they care about is that it doesn't happen while the world is watching."
www.youtube.com/watch?v=BqXibJ7PUTY
TORA PRISON - "A DAY HERE, IS LIKE A YEAR IN BELMARSH"
In April, Alaa began his hunger strike in a cell in one of the most secure sections of Cairo's sprawling and notorious Tora Prison - a maze of grim high concrete walls and watch towers, which strike fear into even the thousands of commuters who have to pass daily.
In 2012, one young Londoner confined to one of the least uncomfortable and most survivable wings of Tora prison, contrasted it with his own previous experience at Britain's high security Belmarsh. I can never forget his exact words. "A day here, is like a year at Belmarsh!" A little over 12 months later, he died of TB - the prison authorities had refused to listen to the pleas of his aunt, who fell on her knees during a rare visit, begging that he be admitted to the prison hospital.
ALAA'S HUNGER STRIKE CONTINUES AT WADI EL NATRUN PRISON
More than 200 days have passed since Alaa started his hunger strike. He has now been moved to the Wadi El Natrun prison complex in the desert north of Cairo, dubbed by inmates as the "Valley of Hell."
He may not survive much longer. However, as he holds British-Egyptian nationality, one would hope that the British government would be doing everything they could to secure his immediate release and it would be reasonable to suppose that the Foreign Office could get an immediate pledge in this regard, especially given that the British companies, including the likes of British Petroleum and BP, are the biggest investors in Egypt.
NO CONSULAR ACCESS
However, the British government have failed even to get him any consular access - think about that. That's an outrage. Even a convicted mass murderer, if British, would be entitled to consular access while in prison. That meeting would obviously not take place in his cell - but in a designated room in the prison or the highly supervised prison visiting area.
British men and women convicted of drug smuggling and other crimes in Egypt have received consular visits, so why not Alaa? The answer is because Alaa's crime is that he dared to tell the truth about Egypt, and the injustice both inside and outside its many prison walls. Nobody knows exactly how many political prisoners Egypt now has, but the number is estimated to be at least 60,000.
ALAA WAS ONE OF THE LEADERS OF THE MOST INSPIRATIONAL DEMOCRATIC REVOLT THE WORLD HAS EVER SEEN
Alaa Abd El-Fattah was one of the leaders of arguably the most inspirational democratic revolt the world has seen in the last hundred years. Although the first phase of the 2011 uprising in Egypt lasted just 18 days, and although it followed the toppling of the dictator Ben Ali in Tunisia - the streets and bridges around Tahrir Square became a deadly stage watched by the world, where protesters from every walk of life were pitted against Egypt's feared state security forces. Against all the odds, and at the cost of many lives, Egyptians refused to leave the square, sleeping in front of the tanks and fending off attacks from government militia.
The Egyptian people's initial success in toppling the dictator Mubarak led to further revolts not just across the Middle East (most notably in Libya, Bahrain, Yemen and Syria) - the highly organised Tahrir-Square sit-in provided the inspiration for strikes and workplace sit-ins against austerity across the United States and Europe and to the Occupy Movement of the same year. The people of Egypt showed that it does not matter how brutal, feared and authoritarian a government is, it can be toppled if people act collectively.
THE MILITARY BACKLASH
It's true that Egypt's flirtation with the path to greater freedom seemed to be only temporary - the Egyptian authorities deployed the usual divide and rule tactics - encouraging the less committed protesters to return home - and then rushed to elections without allowing time for genuinely democratic opposition parties to develop.
Mohamed Morsi of the Muslim Brotherhood won the presidential election in 2012 - the Brotherhood (contrary to the perception many people have here in the West) had genuinely progressive elements within it, but the chance for any transformative radical programme was prevented partly by the corruption and self-interest of some of the main political actors and partly by opposition to its democratic mandate from the deep state (the military, the Interior Ministry, State Security, the police etc.)
The army, seeing its chance, seized power in 2013, superficially in the name of the people, but in reality, to advance the interests of the generals. The new president, Abdel Fattah El-Sissi, moved quickly to crush all opposition, and ordering his security forces to attack Muslim Brotherhood supporters who had gathered in eastern Cairo at Rabaa al-Adaweya Square, killing at least 800 people - the bloodiest massacre of civilians in Egypt's modern history.
DON'T ALLOW EGYPT TO USE COP27 TO GREENWASH ITS REGIME - AND PLEASE SIGN THE PETITION TO SAVE ALAA
Now COP27 is scheduled to take place in Sharm El-Sheikh and Sisi has been given a golden opportunity to greenwash his murderous regime, which has also seen ever increasing levels inequality and corruption. While British representatives at COP27 will be given accommodation in the most luxurious five star hotels in Sharm El-Sheikh and fall asleep listening to the sound of the waves, another British citizen, Alaa Abdel El-Fatah is near death, on a painful hunger strike in the darkest of places - his dimly lit cell. The only thing he might hear at night is the desperate cry from some prisoner in another cell appealing for medical help which most likely never comes.
If we care for freedom, real democracy and justice, we can't allow the British Foreign Office to forget Alaa - especially if it's simply not to upset the highly profitable relationship British multinationals have with one of the world's most authoritarian and corrupt regimes - a relationship which only benefits the wealthiest of Egyptians.
If you live in London, please show your support at the protest at King Charles Street - and wherever you live please sign the petition -
www.change.org/p/help-free-my-brother-before-it-s-too-lat...
Bouguereau, William Adolphe
Nationality: French
(France, La Rochelle, 1825 – France, La Rochelle, 1905)
DATE: 1888
ACQUISITION: Uriburu, Francisco
GENRE: biblical
SUPPORT: On canvas
DIMENSIONS: 203 x 250 cm.
Museo Nacional de Bellas Artes, Buenos Aires, Argentina
The Museum's Web site offers the following commentary about this work:
During the last quarter of the 19th Century, every month of May would bring extensive accounts of the Salon de Paris that frequently appeared in the Buenos Aires press, written by Argentinean correspondents or translated from European newspapers, judging which works among the five thousand on exhibit were the most important.
In an art culture that was often literary first and only later visual, the Salon’s grandes machines (derisive label applied to academic paintings at the time) were the object of laudatory or negative reviews that could be corroborated at times once the works themselves had actually arrived in Argentina. This was precisely the case for Bouguereau’s Premier Deuil (The First Mourning).
In a public letter to his friend Manuel Láinez—the Director of El Diario newspaper—Carlos Gorostiaga spared no praise in emphasizing that this was a painting that one could not look at without “feeling the impact of a powerful sense of grief […] everything in it is natural: light and shadow. There is not one strong color; nothing, absolutely nothing. This is undoubtedly why it overflows with naturalness, and truth floods in” (1). In this way, the “photographic” skill, veracity and immediate legibility (2) that Bouguereau sought to capture were effective on this observer, who found an “expression of life” in the sorrow the painting contained.
On the opposite end of the scale, an anonymous critic from El Censor pointed out what many detractors were observing at the time with regard to academic painting, its artificial quality: “El primer luto (The First Mourning) resembles a group of mechanical figures, Adam and Eve weep over the lifeless body of Abel; they constitute a group without life, their nude bodies look more like ivory than human flesh”.
All this led Buenos Aires’ readers to prefigure the painting on the basis of the written word; its arrival took place a few years later, and it appeared before the public in a resounding exhibition in the context of a benefit show organized with works offered by the principal local collectors. In this situation, Eduardo Schiaffino, who was not particularly fond of academic art, couldn’t help pointing out the elegant manner in which the painter had resolved the theme’s presentation: “in this beautiful group there is foreshortening, torsion and detailing in which its sculptural grace is made evident”
The First Mourning was a well-loved theme during the 19th Century, since it allowed for a deployment of pained bodies in a significant drama from biblical history, and it was a long-term undertaking for Bouguereau.
Though it was signed in 1888, he had been involved in its development since 1885, as a sketch pertaining to the Bibliothèque de l’Institut de France attests, and at that date the positions of the bodies that make up this Pietà had already been established, almost identical to the final result.
The grande machine he exhibited, along with a Baigneuse (Bather) at the 1888 Salon, recalled the pyramidal composition utilized during the Renaissance by both Michelangelo and Raphael; in fact, the artist was frequently called the “French Raphael”.
The group’s suffering is contained and staged. The greatest focus of the pain is the weeping mother’s face, but this is also veiled, unseen behind her hands. The handling of flesh tones also alludes to the classical tradition: the man is darker skinned, the woman, lighter, almost ivory-toned. The body of the dead boy is handsome, with an idealized beauty that omits any sign of the violence perpetrated by Cain. The drama is evoked only by the blood stain seen on the ground. It is one of the few spots of contrasting color in a painting dominated by earth tones. In the background, the altar with the smoking offering made by Abel, the cause of his brother’s anger, remits to the events recently transpired (Gen. 4:1-16). The smoke mixes in with the storm clouds that cover the sky, evidencing the episode’s origin and its tragic outcome.
Bouguereau sent this work along with a group of paintings he had produced over the past few years to the 1889 Exposition Universelle.
Through his habitually life-size figures, each work represented a different facet of his production, such as scenes of the Virgin (L’Annonciation (The Annunciation), 1888), young women surrounded by little angels (Chansons du printemps (Songs of Spring), 1889), putti (L’amour vainqueur (Cupid Vanquished), 1886), bathers (7), biblical history (Jésus-Christ rencontre sa mère (Jesus Meets His Mother), 1888) and also large, complex mythological compositions (La jeunesse de Bacchus (The Youth of Bacchus), 1884).
At this moment, Bouguereau was one of France’s most celebrated artists. He also enjoyed unprecedented commercial success, which turned his case into a veritable market “phenomenon”, above all in the United States and England (9). His career was further solidified year after year at the Académie des Beaux-Arts, which was an inevitable endorsement on top of the enormous fascination his paintings produced among bourgeois buyers in both the Old and the New Worlds. These may be a few of the keys to understanding why his work became an object of desire for his Argentinean buyer, Francisco Uriburu, during the final decade of the 19th Century.
Source: www.bellasartes.gob.ar/en/the-collection-highlights/2770
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En el último cuarto del siglo XIX, era frecuente en la prensa argentina encontrar cada mes de mayo extensos récits del Salón de París, escritos por corresponsales argentinos o traducidos de periódicos europeos, que juzgaban las obras más importantes entre las más de cinco mil exhibidas. En una cultura artística que muchas veces primero fue literaria y luego visual, las grandes machines del Salón eran objeto de laudatorias o negativas reseñas que a veces podían corroborarse cuando la obra efectivamente llegaba al país. Así sucedió con El primer duelo de Bouguereau.
En una carta pública a su amigo Manuel Láinez –director de El Diario– Carlos Gorostiaga no ahorraba elogios al destacar que este era un cuadro que no se podía mirar sin “sentir el choque de una fuerte impresión de dolor […] todo es en el natural: luz y sombra. Ni un solo tinte fuerte; nada, absolutamente nada. Es sin duda por eso que rebosa de naturalidad, que inunda de verdad” (1). De este modo, la destreza “fotográfica” y la verosimilitud y legibilidad inmediata (2) buscadas por Bouguereau habían sido efectivas en este observador que hallaba en el dolor contenido de esta pintura una “expresión de vida”.
Desde la vereda opuesta, un anónimo crítico desde El Censor señalaba lo que muchos detractores observaban entonces en la pintura académica, su artificialidad: “El primer luto, parece un conjunto de figuras mecánicas, Adán y Eva lloran sobre el cuerpo exánime de Abel; constituyen un grupo sin vida, sus cuerpos desnudos parecen de marfil más que de carne humana” (3). Todo hacía que los lectores de Buenos Aires prefiguraran esta pintura desde la letra escrita; su arribo se concretó unos años después, y tuvo una resonada exhibición pública en 1893 en el contexto de una exposición benéfica organizada en base a obras cedidas por los principales coleccionistas locales. En este medio, Eduardo Schiaffino, quien no era particularmente amante del arte académico, no pudo dejar de señalar el modo elegante en que el pintor había resuelto el tema: “hay en este hermoso grupo escorzos, flexiones y detalles en que la gracia escultural es evidente”.
El primer duelo, temática cara al siglo XIX ya que permitía el despliegue de los cuerpos dolientes en este significativo drama vinculado a la historia bíblica, fue una empresa de largo aliento para Bouguereau.
Firmado en 1888, desde fines de 1885 estuvo involucrado en su desarrollo, y tal como demuestra un croquis perteneciente a la Bibliothèque de l’Institut de France, ya para esta fecha las posiciones de los tres cuerpos que forman esta Pietà estaban planteadas casi igual a su resultado final (6). La grande machine exhibida, junto a una Baigneuse, en el Salón de 1888 remitía en su composición al esquema piramidal utilizado en el Renacimiento tanto por Miguel Ángel como por Rafael, de hecho el artista fue frecuentemente llamado el “Rafael francés”.
El dolor del grupo está contenido, escenificado. El foco mayor de pesar, el rostro de la madre llorosa, está también velado, al ser cubierto por las manos. El manejo de las carnaciones alude asimismo a la tradición clásica: el hombre más moreno, la mujer más clara, casi marfileña. El cuerpo del muerto es bello, con una belleza idealizada que omite cualquier signo de la violencia perpetrada por Caín. El drama está evocado por la mancha de sangre sobre el suelo. Es uno de los pocos focos de color contrastante en una pintura dominada por los tonos tierra. En el fondo, el altar con la ofrenda humeante realizada por Abel, aquella que había causado la ira de su hermano, remite a la historia reciente (Gen. 4, 1-16). El humo se mezcla con las nubes de un cielo tormentoso dando cuenta del origen del episodio y su trágico desenlace.
Bouguereau envió esta obra, junto a un conjunto de pinturas realizadas en los últimos años, a la Exposición Universal de 1889. Cada una de ellas representaba, con sus habituales figuras de tamaño natural, las distintas vertientes de su producción como las escenas de la Virgen (L’Annonciation, 1888), las jóvenes rodeadas de angelillos (Chansons du printemps, 1889), los putti (L’amour vainqueur, 1886), las bañistas (7), la historia bíblica (Jésus-Christ rencontre sa mère, 1888) y también grandes y complejas composiciones mitológicas (La jeunesse de Bacchus, 1884).
Para este momento, Bouguereau era uno de los artistas más célebres de Francia (8). Gozaba además de un éxito de mercado sin precedentes que convirtió su caso en un verdadero “fenómeno” comercial sobre todo en Estados Unidos e Inglaterra (9). Su carrera, cimentada año tras año en la Academia, era un aval inapelable al que se sumaba la gran fascinación que despertaba su pintura entre las burguesías adquisidoras del Viejo y del Nuevo Mundo. Estas pueden ser algunas de las claves para entender por qué esta obra se transformó en un objeto de deseo para su adquisidor argentino, Francisco Uriburu, en la última década del siglo XIX.
It was only later readers of Milton, says Appelbaum, who thought of "apple" as "apple" and not any seed-bearing fruit. For them, the forbidden fruit became synonymous with the malus pumila. As a widely read canonical work, Paradise Lost was influential in cementing the role of apple in the Fall story.
This month marks 350 years since John Milton sold his publisher the copyright of Paradise Lost for the sum of five pounds.
His great work dramatizes the oldest story in the Bible, whose principal characters we know only too well: God, Adam, Eve, Satan in the form of a talking snake — and an apple.
Except, of course, that Genesis never names the apple but simply refers to "the fruit." To quote from the King James Bible:
And the woman said to the serpent, "We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, 'You shall not eat it, nor shall you touch it, lest you die.'"
"Fruit" is also the word Milton employs in the poem's sonorous opening lines:
Of Mans First Disobedience, and the Fruit
Of that Forbidden Tree, whose mortal taste
Brought Death into the World, and all our woe
But in the course of his over-10,000-line poem, Milton names the fruit twice, explicitly calling it an apple. So how did the apple become the guilty fruit that brought death into this world and all our woe?
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The short and unexpected answer is: a Latin pun.
In order to explain, we have to go all the way back to the fourth century A.D., when Pope Damasus ordered his leading scholar of scripture, Jerome, to translate the Hebrew Bible into Latin. Jerome's path-breaking, 15-year project, which resulted in the canonical Vulgate, used the Latin spoken by the common man. As it turned out, the Latin words for evil and apple are the same: malus.
In the Hebrew Bible, a generic term, peri, is used for the fruit hanging from the Tree of the Knowledge of Good and Evil, explains Robert Appelbaum, who discusses the biblical provenance of the apple in his book Aguecheek's Beef, Belch's Hiccup, and Other Gastronomic Interjections.
"Peri could be absolutely any fruit," he says. "Rabbinic commentators variously characterized it as a fig, a pomegranate, a grape, an apricot, a citron, or even wheat. Some commentators even thought of the forbidden fruit as a kind of wine, intoxicating to drink."
A detail of Michelangelo's fresco in the Vatican's Sistine Chapel depicting the Fall of Man and expulsion from the Garden of Eden
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When Jerome was translating the "Tree of the Knowledge of Good and Evil," the word malus snaked in. A brilliant but controversial theologian, Jerome was known for his hot temper, but he obviously also had a rather cool sense of humor.
"Jerome had several options," says Appelbaum, a professor of English literature at Sweden's Uppsala University. "But he hit upon the idea of translating peri as malus, which in Latin has two very different meanings. As an adjective, malus means bad or evil. As a noun it seems to mean an apple, in our own sense of the word, coming from the very common tree now known officially as the Malus pumila. So Jerome came up with a very good pun."
The story doesn't end there. "To complicate things even more," says Appelbaum, "the word malus in Jerome's time, and for a long time after, could refer to any fleshy seed-bearing fruit. A pear was a kind of malus. So was the fig, the peach, and so forth."
Which explains why Michelangelo's Sistine Chapel fresco features a serpent coiled around a fig tree. But the apple began to dominate Fall artworks in Europe after the German artist Albrecht Dürer's famous 1504 engraving depicted the First Couple counterpoised beside an apple tree. It became a template for future artists such as Lucas Cranach the Elder, whose luminous Adam and Eve painting is hung with apples that glow like rubies.
Enlarge this image
Eve giving Adam the forbidden fruit, by Lucas Cranach the Elder.
Wikipedia
Milton, then, was only following cultural tradition. But he was a renowned Cambridge intellectual fluent in Latin, Greek and Hebrew, who served as secretary for foreign tongues to Oliver Cromwell during the Commonwealth. If anyone was aware of the malus pun, it would be him. And yet he chose to run it with it. Why?
Appelbaum says that Milton's use of the term "apple" was ambiguous. "Even in Milton's time the word had two meanings: either what was our common apple, or, again, any fleshy seed-bearing fruit. Milton probably had in mind an ambiguously named object with a variety of connotations as well as denotations, most but not all of them associating the idea of the apple with a kind of innocence, though also with a kind of intoxication, since hard apple cider was a common English drink."
It was only later readers of Milton, says Appelbaum, who thought of "apple" as "apple" and not any seed-bearing fruit. For them, the forbidden fruit became synonymous with the malus pumila. As a widely read canonical work, Paradise Lost was influential in cementing the role of apple in the Fall story.
But whether the forbidden fruit was an apple, fig, peach, pomegranate or something completely different, it is worth revisiting the temptation scene in Book 9 of Paradise Lost, both as an homage to Milton (who composed his masterpiece when he was blind, impoverished and in the doghouse for his regicidal politics) and simply to savor the sublime beauty of the language. Thomas Jefferson loved this poem. With its superfood dietary advice, celebration of the 'self-help is the best help' ideal, and presence of a snake-oil salesman, Paradise Lost is a quintessentially American story, although composed more than a century before the United States was founded.
What makes the temptation scene so absorbing and enjoyable is that, although written in archaic English, it is speckled with mundane details that make the reader stop in surprise.
Take, for instance, the serpent's impeccably timed gustatory seduction. It takes place not at any old time of the day but at lunchtime:
"Mean while the hour of Noon drew on, and wak'd/ An eager appetite."
What a canny and charmingly human detail. Milton builds on it by lingeringly conjuring the aroma of apples, knowing full well that an "ambrosial smell" can madden an empty stomach to action. The fruit's "savorie odour," rhapsodizes the snake, is more pleasing to the senses than the scent of the teats of an ewe or goat dropping with unsuckled milk at evening. Today's Food Network impresarios, with their overblown praise and frantic similes, couldn't dream up anything close to that peculiarly sensuous comparison.
It is easy to imagine the scene. Eve, curious, credulous and peckish, gazes longingly at the contraband "Ruddie and Gold" fruit while the unctuous snake-oil salesman murmurs his encouragement. Initially, she hangs back, suspicious of his "overpraising." But soon she begins to cave: How can a fruit so "Fair to the Eye, inviting to the Taste," be evil? Surely it is the opposite, its "sciental sap" must be the source of divine knowledge. The serpent must speak true.
So saying, her rash hand in evil hour
Forth reaching to the Fruit, she pluck'd, she eat:
Earth felt the wound, and Nature from her seat
Sighing through all her Works gave signs of woe,
That all was lost.
But Eve is insensible to the cosmic disappointment her lunch has caused. Sated and intoxicated as if with wine, she bows low before "O Sovran, vertuous, precious of all Trees," and hurries forth with "a bough of fairest fruit" to her beloved Adam, that he too might eat and aspire to godhead. Their shared meal, foreshadowed as it is by expulsion and doom, is a moving and poignant tableau of marital bliss.
Meanwhile, the serpent, its mission accomplished, slinks into the gloom. Satan heads eagerly toward a gathering of fellow devils, where he boasts that the Fall of Man has been wrought by something as ridiculous as "an apple."
Except that it was a fig or a peach or a pear. An ancient Roman punned – and the apple myth was born.
The first tale in the Bible tells of the expulsion of Adam and Eve from the garden of Eden. This was in consequence for having tasted the “forbidden fruit” of the tree of the knowledge of good and evil. Christian iconography and popular culture represent the fruit as an apple. But a careful reading of the passage leads one to the conclusion that, in fact, the actual fruit is never mentioned in the book. How, then, did the apple become this symbol of temptation and sin?
A standard version of Genesis 3:3-5 says:
But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
According to Robert Appelbaum’s book Aguecheek’s Beef, Belch’s Hiccup, and Other Gastronomic Interjections, the confusion may be due to a sort of joke of St. Jerome, who first translated the Bible into the vulgar Latin. (This version is still known as “The Vulgate” even today.) It turns out that the Latin words for apple, and for evil, are the same: malus. According to Appelbaum, the Hebrew word, peri, which was used to refer to the fruit in the Bible, can refer to any type of fruit, a fig, a pomegranate, a grape, or even a peach or a lemon. Some Bible commentators even believe that the forbidden fruit may have been a drink that produced an intoxication in those who drank it. Hence they gained “knowledge of good and evil.”
St. Jerome translated “peri” with the word “malus.” It’s an adjective meaning “evil,” though as a noun, it means “apple,” from trees known even today as Malus pumila. However, as Appelbaum points out, malus may refer not only to the apple, but to any fruit with seeds: pears are a species of malus, as are figs, peaches, and others.In religious iconography, there was no clear consensus for several centuries on exactly what type of fruit it was from this tree of which humanity’s first parents couldn’t eat. Michelangelo painted a fig tree in the Sistine Chapel. Durer depicted an apple tree, as did Lucas Cranach, the Elder. But another Appelbaum hypothesis in explaining the apple’s preeminence over other seeded fruits comes from the English poet, John Milton. His Paradise Lost was published in 1667. For Milton, the semantic ambiguity of the malus should not have been a mystery, versed as he was in ancient languages like Latin and Hebrew. Appelbaum notes that it’s possible Milton appreciated St. Jerome’s joke as a reference to intoxication or drunkenness from apple cider, popular in his own time. Paradise Lost refers on a couple of occasions to the fruit of this problematic tree and refers to it as an apple.
Another possible explanation may come from the Golden Apple of Discord. In Greek mythology, this was the work of the goddess Eris, (a temptress, as Satan had been for the Hebrews). According to the myth, Eris was angry at having not been invited to the wedding of Peleus and Tetis (parents of the great warrior Achilles). She presented the wedding guests with a golden apple which would reveal who among them was “the most beautiful of all.” Three goddesses fought amongst themselves: Aphrodite, the goddess of love and beauty; Hera, the guardian of the home and childbearing and wife of the great Zeus; and Aphrodite, daughter of Zeus and goddess of wisdom. To settle the dispute, Zeus consulted a Trojan shepherd and mortal, Paris, to choose from among the three goddesses which was the most beautiful. The three goddesses tried to bribe him in turn with new gifts. Finally, Paris decided for Aphrodite, who had promised him the love of the most beautiful woman of all. This was none other than Helena. Helena’s abduction by Paris is the mythical origin of the Trojan War. And thus the apple is also at the center of the most epic dispute in Greek civilization.
The Apple and the Heart
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Romanesque iconography more frequently used the apple as the forbidden fruit. The lengthy list of images in the three studied countries represents a significant part of our corpus. Among them, one can cite in Spain, Amandi, Añes, Avilés, the Bible of Burgos, the Bible of San Isidoro, Covet, Estany, Estibaliz, Frómista, Loarre, Mahamud, Peralada (figure 6), Porqueras, Rebolledo de la Torre, San Pablo del Campo, Sangüesa, Santillana del Mar, and Uncastillo. In France, Airvault, Andlau, Arles, Aulnay, the Bible of Corbie, the Bible of Marchiennes, the Bible of Souvigny, Cahors, Chalon-sur-Saône, Chauvigny (Figure 3), Cluny, Courpiac, Esclottes, Guarbecque, Hastingues-Arthous, the Hortus Deliciarum, Lescure, Mauriac (in the Auvergne), Melay, Moirax, Montpezat, Neuilly-en-Donjon, Nîmes, Poitiers (Sainte-Radegonde Church), Provins, Saint-Benoit-sur-Loire, Saint-Gaudens, the Sauve-Majeure, Targon, Tavant, Thuret, Toirac, Varax, Verdun, and Vézelay. In Italy, Galliano, Modena (figure 4), Parma, Pisa, Sant’Angelo in Formis, and Sovana.
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Over subsequent centuries, the apple was continually present in the iconography of the original sin. [45] For illustrative purposes, note that in the Gothic...[45] It was frequently used as the forbidden fruit in literature, particularly in the twelfth century by Marie de France, [46] Marie de France, Yonec, v. 152, in Les Lais de Marie...[46] in the thirteenth century by Robert de Boron, [47] Le Roman du Graal: manuscrit de Modène, ed. Bernard...[47] and in the fifteenth century by Sebastian Brandt. [48] Sebastian Brandt, La Nef des fous [Das Narrenschiff],...[48] In paroemiology, this seems to be the meaning of a proverb from the beginning of the thirteenth century: “mieux vaut pomme donnée que mangée” (better an apple given than eaten). [49] Joseph Morawski, ed., Proverbes français antérieurs...[49] In hagiography, the apple is the forbidden fruit in, for example, the Cantigas de Santa María. [50] Alfonso X of Castile, Cantigas de Santa María, 353,...[50] An interesting case also appears in the breviary: the Hail Mary—appearing in the twelfth century from a passage in the New Testament [51] Luke, I, 28, 42. Henri Leclercq, “Marie, mère de Dieu,”...[51]—refers only to a “fruit,” but an anonymous commentator from Northern France specifies at the end of the thirteenth or beginning of the fourteenth century that it concerns the “fruit of the apple tree.” [52] Munich, Bayerische Staatsbibliothek, Cod. Gall. 34,...[52] Anchored in Western imaginations ever since, the apple has even replaced the fig among modern scholars, in parallel to the cultural process that saw the heart where previously there had been the liver. [53] See Hasenohr, Prier au Moyen Âge: n. 38. Regarding...[53]
Figure 3. - Capital at the entranceway to the choir of the church
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The reasons behind this almost unanimous choice are unclear, however. We may allude to the more or less widespread presence of the apple throughout all of Western Europe. We may observe the old Celtic symbolism of the apple as the fruit of knowledge. We may recall its symbolic capital as a sign of power, wealth, lies, lust, discord, and transgression. [54] Michel Pastoureau, “Bonum, malum, pomum. Une histoire...[54] We may suppose that just as the garden of Hesperides recalls the Garden of Eden (both sheltering a snake that defends the sacred tree), the apple tree “with fruits of gold” in the Greek myth influenced the medieval interpretation of the biblical account. We may thus argue the ancient association between this tree and Eden, which led to naming the carob the “apple of Paradise” in Hebrew. [55] L. Ginzberg, Les Légendes des juifs, 219, n. 70.[55] We may also consider the authority of Saint Augustine, who hesitantly accepted the possibility of the apple being the fruit of sin, perhaps influenced by the existence of thirty different varieties of apples in the Roman world at the time. [56] Augustine, La Genèse au sens littéral en douze livres...[56] We may wonder especially whether in popular medieval etymology there was not certain confusion between the words malum “badly” and malum “apple” as well as between malus “malicious” and malus “apple tree;” these phonetic identities may have had semantic implications indicating the evil character of the fruit. [57] Among the transformations affecting the Roman world...[57]
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The increasing popularity of the apple in this role was perhaps also related to its round shape and red color, which drew it closer to the heart, being the organ that was linked to the blood of Christ and that Christianity and its doctrine perceived as the center of the human being. In this sense, the precedents were strong; the doubt surrounding the identity of the forbidden fruit reflected another, more ancient doubt regarding the central organ of the body in the diverse cultures that, in a more or less direct way, provided the foundations for medieval Christian culture. Whereas the Egyptians perceived the heart as the center of the human being, [58] The Book of the Dead, ed. and trans. E. A. Wallis Budge,...[58] the Hebrews attributed sacred powers to the liver, while regarding the heart as the seat of feelings and wisdom, and the source of life. [59] See, for example, Genesis, 20:5; Job, 9:4; Proverbs,...[59] The two organs fought for the role of the principle of life among the Babylonians [60] Alexandre Piankoff, Le “Cœur” dans les textes égyptiens...[60] and Greeks. [61] In mythology, the liver is the central element in the...[61]
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In the third century BC, the medical school in Alexandria established the physiological model that went on to prevail throughout the following two millennia: the brain was attributed with neurological sensitivity, movement, and functions, the heart with enthusiasm and the vital spirit. [62] Mary J. Carruthers, The Book of Memory: A Study of...[62]
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Isidore of Seville affirmed that in the heart “lies all concern and the source of knowledge, [as] with the heart we understand, and with the liver we love.” [63] Isidore of Seville, Seville’s Etymologies: The complete...[63] Sharing his opinion, more than five centuries later, Hildegard of Bingen considered the attribute of the heart to be knowledge and that of the liver to be sensitivity. [64] Hildegard of Bingen, Causae et curae, II, 1–12, ed....[64] For her, the heart was the point of contact between the body and the soul, the terrestrial and the divine; it was “almost the essence of the body [since it] governs it,” being the residence of the soul. [65] Hildegard of Bingen, Scivias, I, 4, 16, ed. A. Führkötten...[65] It is thus not by chance that she imagined the forbidden fruit to be an apple. [66] Hildegard of Bingen, Scivias, III, 2, 21, ed. Führkötten...[66] For Saint Bernard, the heart was the seat of faith. [67] Bernard of Clairvaux, In Nativitate Beatae Mariae,...[67] For his adversary, Pierre Abélard, when God wants to examine the feelings of men, he probes their hearts. [68] Pierre Abélard, Ethics, ed. and trans. D. E. Luscombe...[68] Chrétien de Troyes considered the heart to be the place where mystical union occurs with our purest self, [69] Chrétien de Troyes, Cligès, vv. 708–716, trans. Micha,...[69] since this organ is the seat of love, [70] Chrétien de Troyes, vv. 4302–4306, trans. Micha, 1...[70] memory, [71] Chrétien de Troyes, Le Conte du Graal ou le Roman de...[71] and life. [72] Chrétien de Troyes, Cligès, vv. 3668–3673, trans. Micha,...[72] Vincent of Beauvais regarded the heart as the principal “spiritual organ.” [73] Vincent of Beauvais, Speculum historiale, I, 32 (Graz:...[73] The evolution in the hierarchy of meanings did not affect the importance attributed to the heart: while troubadours and courtly love previously spoke of “the hearing of the heart,” the eye and the heart were later associated. [74] Guy Paoli, “La relation œil-cœur. Recherches sur la...[74] At the start of the thirteenth century, a poem established the relationship between the heart and the phallus, between feeling and sexuality, by telling the story of a character killed by the husbands of his mistresses, who tore off these two organs and gave them to their adulterous wives to eat. [75] Lai d’Ignauré, trans. Danielle Régnier-Bohler, in Le...[75]
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The new collective feeling in relation to the heart was present in the idioms that were forming. From the Classical Latin cor, synonymous with “memory” (also with “thought,” “intelligence,” and “heart” [76] This is still the meaning of the word for Saint Augustine...[76]) were derived “recorder” in French, ricordari in Italian, and recordar in Castilian and Portuguese. Although the heart as the center of memory appears in the root of the Castilian and Portuguese words decorar, this link is even more explicit in the phrases par cœur in French (appearing in around 1200), de cor in Portuguese (dating to the thirteenth century), and by heart in English (attested around 1374 and based on the acceptance of herte as “memory,” which existed from the start of the twelfth century [77] Rey, Dictionnaire historique, 1:442; José Pedro Machado,...[77]). However, the heart was not only regarded as the seat of memory. In English, it was associated with courage (towards 825), emotions (1050), love (about 1175), and character (1225). [78] The Oxford English Dictionary, 5:159.[78] In medieval Italian, the heart (core prior to 1250, then cuore) was reputed as being the center of feelings, emotions, and thoughts. [79] Manlio Cortelazzo and Paolo Zolli, Dizionario etimologico...[79]
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Most often, the association occurred between the organ and a feeling, thought to derive from it directly, as attested in various Western languages: curage in French (appearing in 1080, then written as courage and used as a synonym of cœur “heart” until the seventeenth century), coraggio (prior to 1257) in Italian, coraje in Castilian and coragem in Portuguese (both from the fourteenth century), herzhaftigleit in German (from the fifteenth century derived from herz “heart,” written herza in the eighth century), and courage in English (around 1500, written as corage in around 1300). English presents an interesting case, showing the psychocultural hesitation between the liver and heart as the seat of positive feelings: the compound liver-heartedness, literally “without liver or heart,” designates the idea of “cowardly.” Further evidence of the moral importance attached to this organ is found in the word cordial, which initially carried the neutral meaning of “relative to the heart” and later acquired the positive sense of “nice” and “pleasant,” not only in French, English, Castilian, and Portuguese, but also in Italian (cordial) and in German (herzlich).
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The symbolic value of the heart in the twelfth century was also seen in Jewish culture. Whereas the Pirkei Rabbi Nathan, a text predating the tenth century, establishes several comparisons between the parts of the universe and parts of the human body without even citing the heart, in the second half of the twelfth century, Maimonides considered it the center of the human body. [80] Samuel S. Kottek, “Microcosm and Macrocosm According...[80] He was probably influenced by Aristotle, for whom the human body developed from the heart, which was a very influential idea after the Christian rediscovery of the Stagirite. Thus, some Romanesque representations of the creation of Adam depict him coming to life not by a “breath on the face” (in faciem eius spiraculum vitae) as the Bible states, [81] Genesis, 2:7.[81] but by the hand of God touching his heart. This is the case, for example, in a manuscript from the abbey of Saint-Martial de Limoges, [82] Breviarium ad usum S. Martialis Lemovicensis (Paris:...[82] which was illuminated in around the year 1100, as well as in a relief carved a few years later on the northern facade of the cathedral of Santiago de Compostela.
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The importance of the heart in Romanesque culture also transpires in its growing metaphorical use. On the political level, it became the “king” of the human body in the same way as the king is the “heart” of the social body. [83] Jacques Le Goff, “Head or Heart? The Political Use...[83] On the literary level, the rhetorical figure of the heart spread like a book in which an ordinary individual, saint, or even Christ could write their amorous (including erotic) and spiritual emotions. [84] On the evolution of this metaphor, see Ernst Robert...[84] On the architectural level, the cruciform design of churches situated the altar—the place where the mystery of the incarnation was reproduced—in the position occupied by the heart. [85] It is no coincidence that in Medieval French, the same...[85] On the liturgical level, the Christianization of the Holy Grail rendered it the receptacle holding the blood of Christ, symbolically transforming it into a heart. [86] Begoña Aguiriano, “Le cœur dans Chrétien,” Senefiance...[86] On the geographical level, in the same way as the heart was the center of the human body, the sepulcher of the Lord was the heart of the world, according to a sermon by Peter the Venerable. [87] Peter the Venerable, In laudem sepulcri Domini, PL,...[87] On the linguistic level, from the thirteenth century, the word designated the center of something in French and Italian, as it did later in English (beginning of the fourteenth century) and Castilian (sixteenth century). [88] This meaning was applied to the city by Aristotle in...[88] In this cultural context, when the Abbess of Bingen declared that Adam made of clay was merely an empty body before being filled with a heart, liver, lungs, stomach, and internal organs by God, [89] Hildegard of Bingen, Causae et curae, II, 20, ed. Kaiser,...[89] she seemingly established a hierarchy of organs. Thus, the growing importance of the Sacred Heart of Jesus in spirituality from the twelfth century seems to have been the conclusion of a long process in which this organ gained in medical and symbolic value. [90] Jean-Vincent Bainvel, “Cœur sacré de Jésus (dévotion...[90]
Exegetical Doubt
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An interesting example of the rivalry between the fig and the apple in terms of the symbolic function of forbidden fruit is seen in the sculptures on the western facade of the small rural Castilian church of San Quirce, close to Burgos, which was completed in 1147. Here, eleven modillions illustrate several episodes of the myth of Adam, from the creation of protoplasm to the judgment of Cain, while in between them, ten metopes depict scenes that are sometimes difficult to relate to those of the modillions, although each stage of the cycle is identified by inscriptions. [91] These inscriptions are now almost illegible, but they...[91] The ensemble forms an iconographic discourse with two aspects: the subject is evil, as much at its origin (original sin) as in some of its manifestations (sex, death, and bodily impurity).
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This latter topic is visible on the two metopes at each end, where the artist depicts a man defecating. This was not a simple curiosity or obscenity, as the placement of these scenes is significant: the first being compared with the sin of Adam and the second with that of Cain. In fact, an inscription close to the representation of the original sin illuminates the link between the events depicted on the metope and modillion: MALA CAGO. No doubt, the man who speaks and acts in this way is both the paradisiacal Adam who has just eaten the forbidden fruits as well as the symbol of all human beings, his “posthumous sons,” as defined in a contemporaneous sermon. [92] Julien of Vézelay, Sermons, XV, ed. and trans. Damien...[92] However, the exact interpretation of the inscription poses an important problem.
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A few decades ago, historiography considered this a pun, as the individual excretes both “apples” and “evils.” [93] Pérez de Urbel and Whitehill, “La iglesia románica...[93] This interpretation is based on three elements: the facade’s inscription, a capital inside the church on the same subject that undoubtedly depicts an apple, and finally, the ancient roots of the tradition perceiving the forbidden food of Paradise in this fruit. However, on the modillion’s scene, the forbidden fruits rather resemble figs, an impression reinforced by a nonformalistic reasoning. Indeed, the fig traditionally had an explicitly sexual character, while the apple, though related to Aphrodite, the goddess of love, had a more sensual, rather than explicitly sexual connotation. This is shown, for example, in an Icelandic saga from the thirteenth century in which the love philter is an apple, or even in some mythologies, where the rejuvenating and beautifying virtues attributed to the fruit remain in the etymology of “pomade,” a scented, cosmetic, and curative substance with apple. [94] See Pastoureau, “Bonum, malum, pomum;” Rey, Dictionnaire...[94]
29
The fig’s association with sexuality is seemingly expressed during the third quarter of the twelfth century in the iconographic design of the doorway of Barret Church in Poitou. Here, the three capitals on each side establish a spatial and symbolic relationship, which was very common in the Romanesque imagination. Looking at them, starting with the capital closest to the entry on the left-hand side, the first represents the original sin with the fig as the fruit, the second depicts a character in a very obscene pose, and the third, which is double, shows an eagle on one side and a monster devouring a sheep on the other. Symmetrically, on the right-hand side, the first capital depicts lions leaning against each other, the second, two doves embracing, and the final one, a centaur and a dove. The message seems rather evident: sin (that is to say, the fig and sex) leads to unnatural and erotic acts, thus to the death of the soul, which is devoured by the demon (eagle and monster); on the other hand, those who join Christ (the lion) will be innocent (doves), embracing peace and purity, thus calming the animal that exists in every human being (centaurs).
30
Indeed, the sexual meaning of the fig was accepted within traditional culture and did not disappear with its Christianization. Throughout the centuries, the fig tree was associated with Dionysus, and, at least in its Roman version, Bacchus. The image of the god was always carved in the wood of the fig tree, with a basket of figs being the most sacred object at the festivals that celebrated him, the Bacchanalia. As the protector of orchards, particularly of the fig tree, Dionysus was confused with his son, Priapus, born of Aphrodite. In the processions paying homage to this god of fertility, who was endowed with a disproportionately large penis, there was a large phallus carved in the wood of the fig tree, the leaves of which were also seen as an ithyphallic symbol. [95] Brosse, Mythologie des arbres, 290–291. The fig’s sexual...[95] This notion of sexual exuberance is also found in a version of an episode of the Dionysus myth by the Christian apologist Clement of Alexandria (around 150–250). [96] Clement of Alexandria, Protreptique, II, 34, 3–4, ed....[96] In a similar manner, although he calls the liver iecur and not ficatum, Isidore of Seville implicitly makes this link by affirming that in this organ “lies pleasure and concupiscence. [97] Isidore of Seville, Seville’s Etymologies, XI, I, 125,...[97]
31
The popular gesture of “making the fig” should also be mentioned here, associated with the fruit through its name and shape. This association is observed in Castilian, in which two words (higo/higa) appeared at the same time, in around 1140. [98] Joan Corominas, Diccionario critico etimológico de...[98] This gesture assumed “an obvious sexual connotation” [99] Jean-Claude Schmitt, La Raison des gestes dans l’Occident...[99] in the popular tradition of several societies, and even in the medieval West, where it can either denote the female sex organ (predominant meaning), its state of excitation (in this case, the tip of the thumb between the index and middle fingers imitates a swollen clitoris), copulation (the thumb is the penis between the vaginal lips), or a phallus (rarer meaning). [100] Desmond Morris et al., Os gestos: suas origens e significado...[100] It is probably with this latter meaning that formerly, in Bavaria, a young man confirmed his intention to marry by sending a silver or gold fig to his lover, who could refuse the demand by returning the gift or accept it by returning a silver heart. [101] José Leite de Vasconcelos, A figa (Porto: Araújo e...[101] The far la fica was an aggressive and derogatory gesture frequently used by Italians in the Middle Ages, not only on a daily basis, but also in emotionally charged situations. In 1162, angry with the Milanese who had forced his wife to mount a mule backwards, thus facing the tail of the animal—a very ancient position signifying contempt—Frederick I Barbarossa seized the city and, on penalty of death, forced the prisoners to remove a fig from the anus of a mule with their teeth. [102] Quoted by Leite de Vasconcelos, A figa, 80; by Jerome...[102] The inhabitants of Pistoia had carved into their castle of Carmignano two large arms with hands making the sign of the fig towards the enemy city of Florence—which, humiliated, went on to conquer the place in 1228. [103] Giovanni Villani, Cronica, VI, 5, ed. Ignazio Moutier...[103] In Dante, a robber condemned to Hell makes the sign of the fig against God Himself. [104] Dante Alighieri, Divina Commedia, Inferno, XXV, 1–3,...[104] The gesture and expression ficha facere are found, with the same derisory meaning, in all Romanesque cultures, and even outside of them. [105] Leite de Vasconcelos, A figa, 42–56, 72, 76–81, and...[105] Although this gesture has a talismanic function, that of casting off the evil eye and other dangers, this seems to be precisely due to its sexual connotation, that of warding off sterility in life. [106] Leite de Vasconcelos, A figa, 27–41, 57–59, and 91...[106]
32
In this sense, the scene of the paramount sin depicted on the third modillion at San Quirce, in addition to adopting the ancient interpretation of the original sin as a sexual sin, [107] See Martin Elze, Tatian und seine Theologie (Göttingen:...[107] prepared the observer to encounter, three metopes along and just after the expulsion from Paradise, a representation of the carnal relationship of protoplasm. [108] Pérez de Urbel and Whitehill (“La iglesia románica...[108] Thus, according to our hypothesis, the word malum would not have been used here with its specific meaning of “apple,” but rather in the broader sense of “fruit with pulp” (as opposed to nux, “fruit with hard skin”), [109] Although the former meaning was eventually enforced...[109] so that the pun of the inscription would signify “to expel evils and fruits.” Whether conscious or not of the inscription’s ambiguity, the sculptor at San Quirce thus revealed the interesting coexistence of two exegetical traditions, that of the apple, present in the representation of the original sin inside the church, and that of the fig, visible on its facade. An even more meaningful coexistence if it is accepted that a single artist carved both the capital and the modillion. [110] A situation that de Lojendio (Castilla 1) regards as...[110]
33
This exegetical doubt is not an isolated case appearing in a monastic community in the center of Castile. The formation of the French word “pomme” provides an interesting indication in this context. Although, from the beginning of the fifth century, the Latin word pomum (“fruit” in a generic sense) gained the specific meaning of “fruit of the apple tree” in Northern Italy and the majority of the Ibero-Romance area—a meaning preserved in the Provençal and Catalan poma—Italian, Castilian, Portuguese, and Galician eventually favored the traditional form malum, from which they derived mela, manzana, maçã and mazá, respectively. [111] Both the Spanish word manzana (attested in 1112 as...[111] Pomum preserved its broad sense in these four languages in the form pomo (poma in the case of Galician). By the same evolution, the collective forms pomario in Italian and pomar in Castilian, Portuguese, Provençal, and Galician derived from the Classical Latin pomarium.
34
In contrast, the medieval Latin of Gaul had used, from the end of the eighth century, the word pomarius to denote the apple tree, from which derived the vernacular name of this specific fruit (pume) from the generic term (pomum) in 1080. [112] The word appeared in the Chanson de Roland as pume;...[112] At the same date appeared the French word verger (orchard), denoting land planted with various fruit trees, taken from the Latin viridiarum (from viridis, “green”). Faced with these facts, it is not absurd to assume that the French linguistic evolution unconsciously avoided the supposedly negative character of this fruit, as expressed through the word malum. Furthermore, the apple is a positive symbol in Celtic culture, [113] Françoise Le Roux and Christian-Joseph Guyonvarc’h,...[113] which was heavily present in the territory of the future France, particularly in the context of the “folkloric reaction” of the twelfth century. [114] Jacques Le Goff, “Culture cléricale et traditions folkloriques...[114]
35
In accordance with its archetypical character as the fruit par excellence, the word was used in the formation of many syntagms, and even, around 1256, in the curious expression “pomme de paradis” (apple of paradise) denoting the banana. [115] Rey, Dictionnaire historique. It is interesting to...[115] Although in terms of vocabulary, we note a French resistance to the association of the apple with the fruit of sin, in terms of iconography, as seen above, such identification was established without problem. This was also the case in popular literary works, such as the first French theatrical text from the middle of the twelfth century or a sermon from the same time. [116] Respectively Le Mystère Adam: Ordo representationis...[116] Similarly, in this and the subsequent century, there were various love stories generally beginning with a betrayal (hearts metaphorically devoured) and ending with the death of the two protagonists (one of them literally devouring the other’s heart without realizing it [117] Accounts collected in Régnier-Bohler, ed., Le Cœur...[117]). To a certain extent, these stories consciously or unconsciously rewrote the drama of the original demise: betraying the confidence of the Creator (“from the tree . . . you will not eat”) by eating the apple/heart (“the knowledge of good and evil”), the human being was the cause of his own perdition (“the day you eat of it, you will surely die”), as Adam and Eve had hearts full of arrogance (“you will be like gods” [118] Genesis, 2:17; 3:5. On the close relationship between...[118]).
The Tree and Androgyny
36
This search for the identity of the Romanesque forbidden fruit must still consider the tree in relation to the primordial couple. The position of these three elements provides some important information. One of the symbolic and physical solutions used was to portray the primi parentes on the same side of the tree, with Eve always being closer to it (figure 4). The most common composition placed the tree between Adam and Eve, as already found on the sarcophagus of San Justo de la Vega in Leon, dated to the end of third century or the beginning of the fourth century and currently held in the archaeological museum of Madrid. It would be simplistic to think that this position on both sides of the tree simply responded to the desire for symmetry in Romanesque art, [119] As considered Guerra, Simbología románica, 107.[119] because the form is almost always a fragment of the contents that emerged. [120] Gerardus Van Der Leeuw, La Religion dans son essence...[120] In the eleventh to thirteenth centuries, this scheme probably referred to two very pressing questions related to the contemporary phenomenon of the sacralization of marriage.
Figure 4. - Relief on the western façade of Modena Cathedral (Emilia-Romagna), circa 1100.
37
On the one hand, by placing Adam and Eve at an equal distance from the tree, the iconography referred to a certain social egalitarianism and moral leveling between man and woman, even if the snake is almost always turned towards the woman. The side occupied by each character varied. We have already considered the position of Eve on the right-hand side of the tree as an “iconographic tradition,” a scheme with only three exceptions, in Saint-Antonin, Bruniquel, and Lescure. [121] Jean-Claude Fau, “Découverte à Saint-Antonin (Tarn-et-Garonne)...[121] In fact, the woman appears on the left in several other cases: for example on the sculptures in Anzy-le-Duc, Airvault, Butrera, Cergy, Cervatos, Covet, Embrun, Gémil, Girona, Lavaudieu, Lescar, Loarre, Luc-de-Béarn, Mahamud, Manresa, Moirax, Montcaret, Peralada (figure 6), Saint-Étienne-de-Grès, Saint-Gaudens, Sangüesa, San Juan de la Peña, Toirac, Verona, and Vézelay. Similarly, on the frescos in Aimé, Fossa, and San Justo in Segovia, on the illuminations of the Bible of Burgos, the Exultet 3 of Troia, and the Hortus Deliciarum, on a metal medallion from the Archbasilica of St. John Lateran, and on the mosaics in Monreale and Trani.
38
In addition, the central position of the tree, separating Adam and Eve, insinuated a rupture of the initial unity, at least on the psychological level. The tree, that is to say knowledge, revealed the existence of contradictory traits in human beings, made in the image and resemblance of God, the androgyne par excellence. “God created man in his own image, in the image of God he created him; male and female created he them:” [122] Genesis, 1:27.[122] this is why the human being was initially double, and thus, inherently complete and microcosmic. [123] There were several types of microcosmic man in the...[123] Removing Eve from the rib of Adam was a surgery of separation, because they were formed from the same bones, they were “one flesh.” [124] Genesis, 2:23–24.[124] In this manner, the sacred text was interpreted from first half of the first century, initially by the Jew, Philo of Alexandria, and subsequently by Ambroise, Augustine, Gregory the Great, Isidore, the pseudo-Remigius of Auxerre, Guibert of Nogent, Pierre Lombard, Bernard, and others, who all regarded Eve as the image of the woman from within man. [125] Michel Planque, “Ève,” in Dictionnaire de spiritualité...[125]
39
Augustine, in particular, implicitly recognized the androgyny of the first man when he said that the devil “cannot tempt us only by the means of this animal part, which appears in a single man as an image or a model of woman.” [126] Augustine, Del Genesis contra los maniqueos [De Genesi...[126] Following a reasoning based on that of Saint Paul, he saw Adam-Eve as the complementarity of spirit and flesh, a comparison that was adopted by many thinkers in the Romanesque period. Since in the Bible, “Adam” was originally the generic name denoting a human being (Genesis, 1:19) and only later became the name of a person (Genesis, 3:17), Augustine interpreted the word “man” (Genesis, 1:26) as “human nature.” [127] Augustine, De Trinitate, I, 7, PL, vol. 42, col. 8...[127] Saint Anselme, who was very influential in the twelfth century, agreed that “Adam” should initially include Adam and Eve. [128] Anselm of Canterbury, La Conception virginale et le...[128] While trying to explain how Adam’s prohibition of the fruit also implied Eve, Petrus Comestor stated that it was transmitted to the woman through man; [129] Petrus Comestor, Historia scholastica, 15, PL, vol....[129] thus implicitly suggesting the unity of the two individuals, and the androgyny of the being to whom it was forbidden to eat the fruit.
40
While the medieval Church did not formally accept the divine and the androgyny of Adam, it was still familiar with it. It is thus found in a text from the New Testament: “There is neither male nor female: for you are all one in Jesus Christ.” [130] Galatians, 3:28.[130] This appeared in an apocryphal text: “When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor female . . . then will you enter the kingdom [of God].” [131] Il Vangelo di Tommaso, 22, trans. Mario Erbetta (Casale...[131] This was a noncontemptible part of the thought of Clement of Alexandria [132] In a piece of literature that is today lost, Hypotyposes,...[132] (around 150–215), Origen [133] According to him, based on Luke, 20:36, there will...[133] (185–254), Gregory of Nyssa [134] Gregory of Nyssa, La Création de l’homme [De opificio...[134] (around 330–390) and, through them, of Johannes Scotus Eriugena [135] Johannes Scotus Eriugena, Periphyseon, IV, PL, vol....[135] (around 810–870). It undoubtedly belonged to the cultural and psychological milieu of the first Christian centuries. [136] Wayne A. Meeks, “The Image of the Androgyne: Some Uses...[136]
41
While the androgyne of Eden had disappeared, it was because of sin. For some thinkers, the human being henceforth became aware of its duplicity, since that time it was broken and characterized by the genitals, which was visible proof of the original sin: sexus comes from sectio (“cut,” “separation”), a term derived from secare “to cross,” which only assumed a specifically sexual meaning in the Middle Ages. [137] Du Cange, Glossarium mediae et infimae latinitatis,...[137] It is thus not by chance that Adam said “me” for the first time after the sin. [138] “Mulier, quam dedisti mihi sociam, dedit mihi de ligno,...[138] Although, undeniably, the original sin and sex were closely linked, the way in which events had transpired was the subject of debate. [139] Emmanuele Testa, Il peccato di Adamo nella Patristica...[139] One stream of thought interpreted the sin as a sexual offence: for example, the Jew Philon and some Church fathers, including Clement of Alexandria and Saint Ambrose. [140] Philo of Alexandria, De opificio mundi, 151–152, trans....[140] In the Romance period, the majority of theologists from the school of William of Champeaux (1070–1121) also considered that this sin involved concupiscence, although Guillaume himself saw it as an act of disobedience in which sensualitas managed to dominate ratio. [141] Odon Lottin, “Les théories du péché originel au XIIe...[141]
42
Another group reversed the question, seeing sex rather as a consequence of the sin. The Physiologus, an influential allegorical, zoological treatise translated into Latin in the fifth century, stated that the elephant and its partner, which “personified” Adam and Eve, were unaware of intercourse until the female had eaten the fruit of the Mandragora officinarum and given it to the male: “because of that, they had to leave Paradise.” [142] El Fisiólogo: bestiário medieval, 20, ed. Francis J....[142] The main proponent of this train of thought was Saint Augustine, according to whom the human being before the sin practiced sex without concupiscence. [143] Augustine, La Genèse au sens littéral [De Genesi ad...[143] The error of the first couple would then have been one of pride, which led to the error of disobedience and then to carnal error. [144] In the first part of his interpretation, Augustine...[144] Another proponent of this idea was Johannes Scotus Eriugena in the eighth century, who considered that before the sin, the human being was only one, and that the resulting division of the sexes would cease in the eternal life. [145] Johannes Scotus Eriugena, Periphyseon, V, 20, PL, vol....[145] His thought continued to exert a certain influence; in the fourteenth century, it led Meister Eckhart to regard “any division” to be “bad as such,” thus perceiving the number two as the sign of the fall. [146] Meister Eckhart, Commentaire de la Genèse, 88 and 90,...[146] The Romanesque representations of the initial sin hesitated in choosing between these theological positions. Showing a preference for the second, several images accorded sexual attributes to Adam and Eve just after the ingestion of the fruit: for Adam, generally a beard [147] For Hildegard of Bingen, Causae et curae, II, 5–7,...[147] (figures 1, 2, 3, 4, and 5), seldom a penis (figure 5), and for Eve, usually breasts (figures 1, 2, 3, 4, 5, and 6). A minority of images seem to attribute the initial sin to a sexual act, an iconographic and theological concept that was perhaps expressed for the first time on the bronze door of Hildesheim Cathedral in Germany between 1011 and 1015. [148] William Tronzo, “The Hildesheim Doors: An Iconographic...[148] Here, Adam appears to the left of the tree and behind him is another tree on which a small dragon is standing. Eve is to the right, close to another tree with the snake. The fruit is the apple, one in right hand of Adam and the other in the right hand of Eve, being stretched out towards Adam. There is another apple in the left hand of Eve, whose folded arm merges with her vagina. A similar illustration was used in Rebolledo de la Torre in 1186. In the Alardus Bible, the snake that gives the fruit to Eve is at the height of her vagina, recalling a male sexual organ about to penetrate her. The southernmost façade of the Church of Santa María in Sangüesa in Navarre, which dates from the second half of the twelfth century, seems to portray the same design. Here, the scene of sin is situated immediately below the personification of Lust, showing a woman whose naked breasts are attacked by toads and snakes. [149] Despite the great diversity of iconographical material...[149] This association between lust and the original sin was not uncommon; as Sangüesa was on St. James’s Way, the most travelled road by Occitans and Italians, we may hypothesize that its iconographic message expressed the opinion of many pilgrims on the subject. In this sense, this image from Navarre ratified at least two other images known to these pilgrims.
43
The first image from Provence, dated to the second quarter of the twelfth century, is located a few kilometers from Tarascon in Saint-Etienne-du-Grès, on the tympanum of Saint-Gabriel’s chapel, where Daniel appears next to the original sin (prefiguration of Christ, the new Adam) with lions (a common symbol of lust): an opposition of scenes suggesting the sexual signification of the sin. As already mentioned, it is true that the contrast between the two scenes did not necessarily mean that the artist interpreted the sin “as a vulgar sin of lust, but its consequence was to introduce turmoil and even shame into a domain that had emerged wholly pure from the hands of the Creator.” [150] Gérard de Champeaux and Sébastien Sterckx, Introduction...[150] However, the authors of this comment—a longstanding phenomenon in medieval art studies—seem inclined towards adapting the intentions of the Romanesque artist to the theologically correct reading, rather than considering other interpretative possibilities beyond the domain of ecclesiastical culture. It is significant, for example, that on the same area of the tympanum, the two scenes are chronologically inversed, first portraying Daniel and then the sin.
44
The second image from Italy figures on the mosaic of Otranto (1163–1165). The branches of the forbidden tree pass between the legs of the characters, insinuating the sexual nature of the sin. This seems all the more evident given that Adam and Eve are each situated in a circle, rendering the characters isolated, separated, and autonomous entities in their respective domains, domains most certainly resulting from the primordial androgyne being cut in two. This assumption is reinforced by the fact that the forbidden fruit is represented as the fig (with its strong sexual connotation, as already seen) and illustrated in a suggestive way by the mosaic artist, the priest Pantaleon: the thinner part of the fig held by Eve is facing downwards and placed between her breasts, as though forming a third breast; the fig in Adam’s hand is in the inverse position, reminding us of the male genitals. [151] The same sexual presentation appeared towards the end...[151]
Figure 5. - Illumination from the in Troia (Puglia), Archivio Capitulario, middle of the eleventh century.
Figure 6. - Capital in the western gallery of the monastery cloister
45
Taking the geographical distribution of the Romanesque images into account, we see that the function attributed to the fig as the forbidden fruit was mainly expressed in the cultural milieu related to the Greco-Judaic world, while the apple appeared in association with the Romano-Christian world. This is perhaps due the specific links established in these cultural areas between each fruit and a bodily organ. In the images where the fig is used, Eve is often portrayed with the fruit on the right-hand side of the tree, like the liver in the human body. [152] In this regard, I evidently mean a statistical trend,...[152] In the images with the apple, the tendency is for Eve and the fruit to appear on the left-hand side, just like the heart in the body (figures 3 and 6). In both instances, the forbidden fruit was the symbol of the rupture of the unity of Eden and the birth of the disjointed humanity that characterizes history.
Notes
[1]
On the methodological issues affecting the construction and analysis of an iconographic corpus, some good comments have been made by Jérôme Baschet in “Inventivité et sérialité des images médiévales. Pour une approche iconographique élargie,” Annales HSS 51 (1996): 93–133.
[2]
Genesis, 2:16–17; 3:1–12.
[3]
Jeremiah, 1:14. Jerome, Expositio quattuor Evangeliorum, Patrologia Latina (PL), vol. 30, col. 549d–550a.
[4]
Midrash Rabbah, Genesis, XV, 7, trans. Bernard Maruani and Albert Cohen-Arazi (Paris: Verdier, 1987), 1:183 [Midrash Rabbah, Genesis trans. Harry Freedman and Maurice Simon, 2 vols. (London: Soncino Press, 1939)]; Genesis Rabbah I (Genesis 1–11), trans. Luis Vegas Montaner (Estella: Verbo Divino, 1994), 188–189 [Genesis Rabbah I, trans. Samuel Rapaport (London: Routledge, 1907)].
[5]
Following the interpretation of Marcel Durliat, Pyrénées romanes (La-Pierre-Qui-Vire: Zodiaque, 1978), 42.
[6]
Vita Adae, 36–42: “The ‘Vita Adae’,” ed. J. H. Mozley, The Journal of Theological Studies (1929): 121–149 (English manuscripts); “La Vie latine d’Adam et Ève,” ed. Jean-Pierre Pettorelli, Archivum latinitatis Medii Aevi (1998): 5–104 (German manuscripts); 2 Henoc 22:8: Slavonic Apocalypse of Enoch, trans. Francis I. Andersen, in The Old Testament Pseudepigrapha, ed. James H. Charlesworth, 2 vols. (London: Darton, Longman & Todd, 1983–1985), 1:92–221; L’Évangile de Nicodème, 19, ed. André Vaillant (Geneva, Paris: Droz, 1968), 59–61.
[7]
In this instance, the capital over the door of Miègeville, dated to around 1100–1118, does not depict the scene of the sin, but rather that of the expulsion from Paradise, where the fruit behind Adam and Eve (the couple being situated between God on one side and an angel on the other) is the grapevine.
[8]
Midrash Rabbah, Genesis, XV, 7 and XIX, 5, trans. Maruani and Cohen-Arazi, [trans. Freedman and Simon], 184 and 217; Genesis Rabbah I, trans. Vegas Montaner, 190–225. Ethiopic Apocalypse of Enoch, XXXII, 3–6, trans. Ephraim Isaac, in The Old Testament Pseudepigrapha, 1:28. Greek Apocalypse of Baruch, 4–8, trans. Harry E. Gaylord, The Old Testament Pseudepigrapha, 1:667; Apocalypse of Abraham, XXXIII, 7, trans. Ryszard Rubinkiewicz and Horace G. Lunt, The Old Testament Pseudepigrapha, 1:700. In the first century AD, Eliezer ben Hurcanus’s Chapters only specifies that “Noah found a grapevine coming from the Garden of Eden:” Los Capítulos de Rabbí Eliezer, XXIII, 4, trans. Miguel Pérez Fernandez, (Valencia: Institución San Jerónimo, 1984), 174. Louis Ginzberg nevertheless believes that this text probably alludes to a fragment from the tree of knowledge: Les Légendes des juifs [1909], trans. Gabrielle Sed-Rajna (Paris: Éd. du Cerf, 1997), 1:302, n. 59. According to the same author (Les Légendes des juifs, 219, n. 70), “the oldest and widespread opinion identifies the forbidden fruit with the grape, which traces back to an ancient mythological idea considering wine to be the beverage of the gods.”
[9]
David Romano, “Jueus a la Catalunya carolingia i dels primers comtes (876–1100),” in Exposiciò dins la formació de l’Europa medieval (Girona: Ajuntament de Girona, 1985), 113–119. Hilário Franco Júnior, “Le pouvoir de la parole: Adam et les animaux dans la tapisserie de Gérone,” Médiévales 25 (1993): 113–128.
[10]
Arturo Graf, Il Mito del Paradiso terrestre (1892; reprint, Rome: Edizioni del Graal, 1982), 65; Gioacchino Volpe, Movimenti religiosi e sette ereticali nella società medievale italiana: secoli XI–XIV fourth ed. (Florence: Sansoni, 1972), 17–40; Cinzio Violante, La Società milanese nell’età precomunale (Bari: Laterza, 1974), 220–231. Priests in Spain in the seventh century offered a bunch of grapes to believers during the Eucharist, which could also be a reaction against the idea of the grapevine as the forbidden fruit (third Council of Braga [675], prologue and canon 1: Concílios visigóticos e hispano-romanos, ed. and trans. José Vives (Barcelona and Madrid: CSIC, Instituto Enrique Florez, 1963), 371–373).
[11]
Michel Tardieu, Trois Mythes gnostiques: Adam, Éros et les animaux d’Égypte dans un écrit de Nag Hammadi (II, 5) (Paris: Études augustiniennes, 1974), particularly 88–89, 142–144, and 166–169.
[12]
Paul Deschamps, “Notes sur la sculpture romane en Bourgogne,” Gazette des Beaux-Arts (1922): 61–80.
[13]
Deschamps, “Notes sur la sculpture.”
[14]
Joseph de Ghellinck, “L’eucharistie au XIIe siècle en Occident,” in Dictionnaire de théologie catholique (Paris: Letouzey et Ané, 1913), vol. 5, col. 1233–1302. Iconography was also influenced by the phenomenon in which the Crucified was depicted as a bunch of grapes, as seen on the thirteenth-century metal relief on the door of the Church of Sion in Switzerland. This was reproduced by Erich Neumann, The Great Mother: An Analysis of the Archetype, trans. Ralph Mannheim (1955; reprint, Princeton (N. J.): Princeton University Press, 1972), pl. 114.
[15]
Roger Dion, Histoire de la vigne et du vin en France des origines au XIXe siècle (Paris: author publication, 1959), 245–247.
[16]
Auguste Gaudel, “Péché originel,” in Dictionnaire de théologie catholique, vol. XII-1, col. 441 [quotation back-translated from the French].
[17]
Jacques Brosse, Mythologie des arbres (Paris: Plon, 1989), 299–300. The purity attributed to the olive rendered the olive tree the tree of life par excellence, as seen above, n.5.
[18]
Robert Saint-Jean and Jean Nougaret, Vivarais-Gévaudan romans (La Pierre-Qui-Vire: Zodiaque, 1991), 157–158. La Nuit des temps, 75.
[19]
Genesis, 3:7.
[20]
John, 1:48. This relationship between the fig and knowledge can be traced back to classical paganism: Plato, for example, called this fruit “the friend of philosophers,” according to Éloïse Mozzani, Le Livre des superstitions: mythes, croyances et légendes (Paris: Robert Laffont, 1995), 746.
[21]
Matthew, 21:19. Paul Sébillot, Le Folklore de France, vol. 6, La Flore (1906; reprint, Paris: Imago, 1985), 21; Mozzani, Le Livre des superstitions, 746.
[22]
Stuttgart Psalter, around 810 (Stuttgart: Württembergische Landes-bibliothek, Cod. Bibl. 172o 23, fol. 8).
[23]
Midrash Rabbah, Genesis XV, 7, trans. Maruani and Cohen-Arazi, 185; Génesis Rabbah I, trans. Vegas Montaner, 190–191.
[24]
Life of Adam and Eve (Apocalypse), xx, 4–5, trans. M. D. Johnson, in The Old Testament Pseudepigrapha, 2:281; Apocalisse di Mosè, trans. Liliana Rosso Ubigli, in Apocrifi dell’Antico Testa-mento, ed. Paolo Sacchi (Turin: UTET, 1989), 2:429; Vida de Adán y Eva (Apocalipsis de Moises), trans. Natalio Fernández Marcos, in Apocrifos del Antiguo Testamento, ed. Alejandro Diez Macho (Madrid: Cristiandad, 1982), 2:330.
[25]
Testament of Adam 3c, trans. Stephen E. Robinson, in The Old Testament Pseudepigrapha, 1:994; Testamento de Adán III, 4 (R II), trans. F. J. Martínez Fernández, in Apocrifos del Antiguo Testamento, 5:433.
[26]
Il Combattimento di Adamo, 40, ed. and trans. A. Battista and B. Bagatti (Jerusalem: Franciscan Printing Press, 1982), 110.
[27]
Theodoret of Cyrus, Quaestiones in Genesim, II, 28, Patrologia Graeca (PG), vol. LXXX, col. 125 c.
[28]
Tertullian, Adversus Marcionem, I, 2, 2, ed. Ernst Kroymann (Turnhout: Brepols, 1954), 443. Corpus christianorum. Series latina, 1; Hugh of Saint Victor, Adnotationes elucidatoriae in Pentateuchon, Patrologia Latina (PL), vol. CLXXV, col. 42 a-b; Pierre Comestor, Historia scholastica, 23, PL, vol. CXCVIII, col. 1073 b-c. Even at the end of the Middles Ages, several authors still thought in this manner: Meister Eckhart, Commentaire de la Genèse, 97 and 205, ed. and trans. Fernand Brunner et al. (Paris: Éd. du Cerf, 1984), 360 and 518. L’Œuvre latine de Maître Eckhart, 1.
[29]
Das Tristan-Epos Gottfrieds von Strassburg, v. 17944, ed. Wolfgang Spiewok (Berlin: Akademie-Verlag, 1989), 251. Deutsche Texte des Mittelalters, 75.
[30]
Beryl Smalley, “Andrew of Saint-Victor, Abbot of Wigmore: A Twelfth-Century Hebraist,” Recherches de théologie ancienne et médiévale 10 (1938): 358–373; Beryl Smalley, The Study of the Bible in the Middle Ages (Oxford: Basil Blackwell, 1983), 149–172 and 179–180; Esra Shereshevsky, “Hebrew Traditions in Peter Comestor’s Historia Scholastica,” The Jewish Quarterly Review 59 (1968–1969): 268–289.
[31]
Brosse, Mythologie des arbres, 285–286.
[32]
Jean Beleth, Summa de ecclesiasticis officiis, 125, ed. Herbert Douteil (Turnhout: Brepols, 1976), 239–241; Gervase of Tilbury, Otia Imperialia: Recreation for an Emperor, trans. S. E. Banks and J. W. Binns (Oxford: Oxford University Press, 2002). In the thirteenth century, the theme appeared in several well-known texts, such as La Queste del Saint Graal, ed. Albert Pauphilet (Paris: Honoré Champion, 1980), 210ff. and Jacobus de Voragine’s Golden Legend: Legenda aurea, vulgo Historia Lombardica dicta, LXVIII, ed. Theodor Graesse (1846; reprint, Osnabrück: Otto Zeller, 1969), 303–304.
[33]
Exodus, 29:13, 22; Leviticus, 3:4, 10, 15; 4:9; 7:4; 8:16, 25; 9:10, 19.
[34]
Tobit, VI, 7.
[35]
Hesiod, Théogonie, v. 524, ed. and trans. Paul Mazon, thirteenth reprint (Paris: Les Belles Lettres, 1996), 51. Coll. des Universités de France [Theogony, trans Hugh G. Evelyn-White (Cambridge, MA: Loeb Classics, 1914)].
[36]
Anacreon, “Fragment 33,” vv. 28, 32, in Carmina Anacreontea, ed. Martin L. West (Leipzig: B. G. Teubner, 1984), 25.
[37]
Horace, Odes, IV, 1, 12, ed. and trans. François Villeneuve (Paris: Les Belles Lettres, 1927), 152 [The Complete Odes and Satires of Horace, trans. Sidney Alexander (Princeton NJ: Princeton University Press, 1999)].
[38]
Plato, Timée, 71 a, d, ed. and trans. Albert Rivaud (Paris: Les Belles Lettres, 1985), 198 [Timaeus and Critias, ed. Thomas K. Johansen, trans. Desmond Lee (London: Penguin, 1977)].
[39]
In the Romanesque period, there was at least one allusion to the Latin Cupid (called only Amores) sending an arrow to the heart: Chrétien de Troyes, Cligès, v. 455, trans. Alexandre Micha (Paris: Honoré Champion, 1982) [Cliges, trans. W. W. Comfort (London: Everyman’s Library, 1914)]. A medieval collection of classical mythology, written between 875 and 1075, says that the gods sent an eagle to punish Prometheus by attacking his heart (not the liver, as Hesiod declared): Premier Mythographe du Vatican, I, 1, 3, ed. Nevio Zorzetti, trans. Jacques Berlioz (Paris: Les Belles Lettres, 1995), 2. The transposition of the symbolic role of the liver to the heart became so ingrained that modern scholars have more than once taken one for the other, as, for example, the translator of Horace, Odes, ed. and trans. Villeneuve, n.36 or that of Anacreon, Odes, trans. Frédéric Matthews (Paris: Presses Universitaires, 1927), 91.
[40]
Jacobus de Voragine, Legenda aurea, XXV, ed. Graesse, 120. Eve
Description: About 2,400 massive stars in the center of 30 Doradus are producing intense radiation and powerful winds as they blow off material. Multimillion-degree gas detected in X-rays (blue) by the Chandra X-ray Observatory comes from shock fronts formed by these stellar winds and by supernova explosions. This hot gas carves out gigantic bubbles in the surrounding cooler gas and dust shown here in infrared emission from the Spitzer Space Telescope (orange).
Creator/Photographer: Chandra X-ray Observatory
NASA's Chandra X-ray Observatory, which was launched and deployed by Space Shuttle Columbia on July 23, 1999, is the most sophisticated X-ray observatory built to date. The mirrors on Chandra are the largest, most precisely shaped and aligned, and smoothest mirrors ever constructed. Chandra is helping scientists better understand the hot, turbulent regions of space and answer fundamental questions about origin, evolution, and destiny of the Universe. The images Chandra makes are twenty-five times sharper than the best previous X-ray telescope. NASA's Marshall Space Flight Center in Huntsville, Ala., manages the Chandra program for NASA's Science Mission Directorate in Washington. The Smithsonian Astrophysical Observatory controls Chandra science and flight operations from the Chandra X-ray Center in Cambridge, Massachusetts.
Medium: Chandra telescope x-ray
Date: 2011
Image ID: 495
Persistent URL: chandra.harvard.edu/photo/2011/30dor/
Repository: Smithsonian Astrophysical Observatory
Gift line: X-ray: NASA/CXC/PSU/L.Townsley et al.; Infrared: NASA/JPL/PSU/L.Townsley et al.
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This year I asked myself, like so many Sicilian and non-Sicilian photographers, where to go to take pictures for Good Friday, to discover one of the many popular traditions scattered throughout Sicily, in fact Easter in Sicily is a cathartic moment for those in search of traditional popular events, to be able to tell with words and above all (for those like me) with photographs, a research that may appear not without contradictions, for example for that great Sicilian thinker who was Leonardo Sciascia, for he Sicily cannot be called Christian, which he defined the Sicilian festivals, at best it is only in appearance, in those properly pagan explosions, tolerated by the Church; Sciascia deals with the topic as an introductory essay in the book "Religious feasts in Sicily" (a volume that is still found on flea markets at ever higher prices), illustrated with photographs of a young and still unknown Ferdinando Scianna (in the first edition they made a mistake also his name, Fernando Scianna can be read on the cover), a book that did not fail to raise some controversy precisely because of the introductory note of the Sicilian thinker, appearing in open controversy with the sacredness of that popular devotion (so much so that the book was the subject of a criticized by the newspaper of the Holy See, The Roman Observer), Sciascia writes “What is a religious feast in Sicily? It would be easy to answer that it's anything but a religious holiday. It is, above all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Because it is only in celebration that the Sicilian emerges from his condition as a lonely man, which is after all the condition of his vigilant and painful superego, to find himself part of a class, a class, a city ”. Going back over the thought of Gesualdo Bufalino, Sicilian writer and poet, we find interesting indications on the meaning that the Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, before sorrowful and then exultant, for a Mystery which is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as metamorphic is the very nature of the ritual in which, as in a story from the “Opera dei Pupi” (Puppets work), the fight of Good against Evil is fought. The Deception, the Pain and the Triumph, the Passion, the Death and the Resurrection of Christ are present”.
In short, Easter in Sicily is a recurrence deeply felt throughout the island since ancient times, it has always had the moving participation of the people as its fulcrum, with representations and processions that have become rites and traditions that unequivocally characterize many Sicilian towns, which recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have in themselves contents and symbols often coming from the Spanish domination, which in Sicily between the 16th and 17th centuries.
Returning to my question, expressed at the beginning, I had several suggestions from friends and acquaintances, among these a nurse friend of mine, originally from Leonforte, Vincenzo, managed to tickle my interest in a particular way, hence the photographic story that I present, made this year, is that of the Good Friday procession of Leonforte.
The procession begins in the late morning, which proceeds from the Oratory to the Mother Church, through the Piazzale Matrice, during the short journey the Stations of the Cross are meditated on; the procession that advances towards the Cathedral (which will represent Golgotha, because it is there that the Crucifixion of Christ will take place) is started by a large Cross, behind it proceed two long lines of sisters and brothers, there are those who carry cushions with nails, the crown of thorns, and the sheet of the deposition with a "Red Rose" on it; then we find Christ with an uncovered face supported by five brothers, followed by the Virgin of Sorrows, carried on the shoulders of the confraternity of the same name. At noon, inside the Mother Church, once in front of the Cross, the statue with jointed arms is "crucified". When dusk comes everything is ready for the procession, which starts from the Mother Church with the rite of the deposition of Christ down from the Cross, which is taken care of by the priests; the procession winds along an estimated route of just over 7 km, involving the 13 churches of Leonforte (thirteen as there are stations of the “Way of the Cross”), a procession called "'U Mulimentu", a term that indicates the sepulcher which it guarded for three days the body of Christ before his Resurrection (The procession of the “'U Mulimentu” can be dated around 1650). This itinerary also includes the lighting of a huge bonfire placed in the square in front of the " Great Fountain of Leonforte" (built on the remains of an ancient Arab fountain), from whose 24 spouts water does not come out only on Good Friday, as a sign of mourning the death of Christ.
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Quest’anno mi ponevo la domanda, come tanti fotografi, siciliani e non, dove recarmi a realizzare fotografie per il Venerdì Santo, alla scoperta di una delle tantissime tradizioni popolari sparse in tutta la Sicilia, la Pasqua infatti in Sicilia, è un momento catartico per chi è alla ricerca di eventi popolari tradizionali, da poter così raccontare con parole e soprattutto (per chi come me) con fotografie, una ricerca che può apparire non priva di contraddizioni, ad esempio per quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana, che definiva le feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia” (volume che si trova ancore sui mercatini dell’usato a prezzi sempre più alti), illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna (nella prima edizione sbagliarono anche il suo nome, sulla copertina si legge Fernando Scianna), libro che non mancò di sollevare qualche polemica proprio per la nota introduttiva del pensatore Siciliano, apparendo in aperta polemica con la sacralità di quella devozione popolare (tanto che il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive “Che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Andando a ripercorrere il pensiero di Gesualdo Bufalino, scrittore e poeta Siciliano, si trovano indicazioni interessanti sul senso che i Siciliano danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Ritornando alla mia domanda, espressa all’inizio, ho avuto diversi suggerimenti da parte di amici e conoscenti, tra queste un mio amico infermiere, originario di Leonforte, Vincenzo, è riuscito a solleticare il mio interesse in particolar modo, da qui il racconto fotografico che presento, realizzato quest’anno, è quello della processione del Venerdì Santo di Leonforte.
La processione inizia in tarda mattinata, che procede dall’Oratorio fino alla Chiesa Madre,attraverso il piazzale Matrice, durante il breve tragitto vengono meditate le stazioni della Via Crucis; ad inziare la processione che avanza verso il Duomo (che rappresenterà il Golgota, perché è li dentro che avverrà la Crocifissione del Cristo) è una grande Croce, dietro procedono due lunghe file di consorelle e confrati, ci sono coloro che portano i cuscini con i chiodi, la corona di spine, ed il lenzuolo della deposizione con sopra una “Rosa Rossa”; poi troviamo il Cristo a volto scoperto sorretto da cinque confrati, segue la Vergine Addolorata, portata in spalla dall’omonima confraternita. A mezzogiorno, dentro la Chiesa Madre, giunti dinnanzi alla Croce, la statua con le braccia snodabili viene “crocifissa”. Quando sopraggiunge l’imbrunire tutto è pronto per la processione, che inizia dalla Chiesa Madre col rito della deposizione del Cristo giù dalla Croce, della quale se ne occupano i sacerdoti; la processione si snoda lungo un percorso stimato in poco più di 7 Km, interessando le 13 chiese di Leonforte (tredici quante sono le stazioni della Via Crucis), processione chiamata “’U Mulimentu”, termine che indica il sepolcro che custodì per tre giorni il corpo del Cristo prima della sua Resurrezione (La processione del “’U Mulimentu” è databile intorno al 1650). Questo percorso prevede anche l’accensione di un enorme falò posto sul piazzale antistante la “Gran Fonte di Leonforte” (costruita sui resti di una antica fontana araba), dalle cui 24 cannelle non esce acqua solo il giorno del Venerdì Santo, in segno di lutto per la morte del Cristo.
Spotted a great shot across a little inlet...sunning turtles.
Unfortunately, the best image got away as I moved a bit closer. There were SEVEN turtles on the log, arranged almost precisely in ascending size order. Two of the larger ones plopped into the water just as I was beginning to photograph. ** drat **
Richard Ratcliffe (husband of British-Iranian Nazanin Zhagari Ratcliffe) places painted stones on the pavement outside Britain's Foreign Office for Alaa.
Alaa Abd El-Fattah has endured much of the last twelve years in some of the worst prison conditions anywhere for his brave work in promoting democracy in Egypt. He was last arrested in September 2019 while attending Cairo's Dokki Police Station and in December last year was sentenced to five years imprisonment for "spreading false news undermining state security." More precisely, he had shared social media posts explaining the hell-hole reality of Egyptian prison conditions.
PROTEST OUTSIDE THE FOREIGN OFFICE
Alaa's two sisters, Mona and Sana'a Seif, are currently staging a protest in London's King Charles Street outside the British Foreign Office in the hope that the Egyptian government can be pressured to release him, as media attention begins to focus on the upcoming COP27 conference at Sharm El Sheikh on Egypt's Red Sea coast.
TORA PRISON - "A DAY HERE, IS LIKE A YEAR IN BELMARSH"
In April, Alaa began his hunger strike in a cell in one of the most secure sections of Cairo's sprawling and notorious Tora Prison - a maze of grim high concrete walls and watch towers, which strike fear into even the thousands of commuters who have to pass daily.
In 2012, one young Londoner confined to one of the least uncomfortable and most survivable wings of Tora prison, contrasted it with his own previous experience at Britain's high security Belmarsh. I can never forget his exact words. "A day here, is like a year at Belmarsh!" A little over 12 months later, he died of TB - the prison authorities had refused to listen to the pleas of his aunt, who fell on her knees during a rare visit, begging that he be admitted to the prison hospital.
ALAA'S HUNGER STRIKE CONTINUES AT WADI EL NATRUN PRISON
More than 200 days have passed since Alaa started his hunger strike. He has now been moved to the Wadi El Natrun prison complex in the desert north of Cairo, dubbed by inmates as the "Valley of Hell."
He may not survive much longer. However, as he holds British-Egyptian nationality, one would hope that the British government would be doing everything they could to secure his immediate release and it would be reasonable to suppose that the Foreign Office could get an immediate pledge in this regard, especially given that the British companies, including the likes of British Petroleum and BP, are the biggest investors in Egypt.
NO CONSULAR ACCESS
However, the British government have failed even to get him any consular access - think about that. That's an outrage. Even a convicted mass murderer, if British, would be entitled to consular access while in prison. That meeting would obviously not take place in his cell - but in a designated room in the prison or the highly supervised prison visiting area.
British men and women convicted of drug smuggling and other crimes in Egypt have received consular visits, so why not Alaa? The answer is because Alaa's crime is that he dared to tell the truth about Egypt, and the injustice both inside and outside its many prison walls. Nobody knows exactly how many political prisoners Egypt now has, but the number is estimated to be at least 60,000.
ALAA WAS ONE OF THE LEADERS OF THE MOST INSPIRATIONAL DEMOCRATIC REVOLT THE WORLD HAS EVER SEEN
Alaa Abd El-Fattah was one of the leaders of arguably the most inspirational democratic revolt the world has seen in the last hundred years. Although the first phase of the 2011 uprising in Egypt lasted just 18 days, and although it followed the toppling of the dictator Ben Ali in Tunisia - the streets and bridges around Tahrir Square became a deadly stage watched by the world, where protesters from every walk of life were pitted against Egypt's feared state security forces. Against all the odds, and at the cost of many lives, Egyptians refused to leave the square, sleeping in front of the tanks and fending off attacks from government militia.
The Egyptian people's initial success in toppling the dictator Mubarak led to further revolts not just across the Middle East (most notably in Libya, Bahrain, Yemen and Syria) - the highly organised Tahrir-Square sit-in provided the inspiration for strikes and workplace sit-ins against austerity across the United States and Europe and to the Occupy Movement of the same year. The people of Egypt showed that it does not matter how brutal, feared and authoritarian a government is, it can be toppled if people act collectively.
THE MILITARY BACKLASH
It's true that Egypt's flirtation with the path to greater freedom seemed to be only temporary - the Egyptian authorities deployed the usual divide and rule tactics - encouraging the less committed protesters to return home - and then rushed to elections without allowing time for a genuinely democratic opposition parties to develop. Instead, the Muslim Brotherhood were elected in 2012 - the movement had progressive elements, but the chance for any transformative radical programme was prevented by the corruption and self-interest of the main political actors, and the army, seeing its chance, seized power in 2013, superficially in the name of the people, but in reality, to advance the interests of Egypt's generals. The new president, Abdel Fattah El-Sissi, moved quickly to crush all opposition, and ordering his security forces to attack Muslim Brotherhood supporters who had gathered in eastern Cairo at Rabaa al-Adawiya Square, killing at least 800 people - the bloodiest massacre of civilians in Egypt's modern history.
DON'T ALLOW EGYPT TO USE COP27 TO GREENWASH ITS REGIME - AND PLEASE SIGN THE PETITION TO SAVE ALAA
Now COP27 is scheduled to take place in Sharm El-Sheikh and Sisi has been given a golden opportunity to greenwash his murderous regime, which has also seen ever increasing levels inequality and corruption. While British representatives at COP27 will be given accommodation in the most luxurious five star hotels in Sharm El-Sheikh and fall asleep listening to the sound of the waves, another British citizen, Alaa Abdel El-Fatah is near death, on a painful hunger strike in the darkest of places - his dimly lit cell. The only thing he might hear at night is the desperate cry from some prisoner in another cell appealing for medical help which most likely never comes.
If we care for freedom, real democracy and justice, we can't allow the British Foreign Office to forget Alaa - especially if it's simply not to upset the highly profitable relationship British multinationals have with one of the world's most authoritarian and corrupt regimes - a relationship which only benefits the wealthiest of Egyptians.
If you live in London, please show your support at the protest at King Charles Street - and wherever you live please sign the petition -
www.change.org/p/help-free-my-brother-before-it-s-too-lat...
This image should be interpreted with caution and this caption should also be understood as an inevitably subjective interpretation.
The photograph, which I took during the protest on 6 September 2025 against the proscription of Palestine Action, appears to show two caring and courageous individuals.
It seems to show on the one hand a woman, protectively holding, comforting and assisting an injured photographer who is in considerable pain, while a single police officer, without the immediate protection of his colleagues, bravely attends the scene in an attempt to help.
From my position, albeit nearby, I did not hear the words exchanged nor observe all the events that led to this moment. It therefore remains unclear precisely how the photographer came to fall, though it may have occurred amid a period when several officers were moving rapidly through the crowd - see the following linked video in which it seems he might have either been pushed or tripped as a group of police officers forced their way through.
www.youtube.com/watch?v=mZQGFrqCf5U&t=1283s
Whether that was out of necessity or to some degree reckless is a matter of interpretation, but it is easily understandable and entirely natural if at that moment, that both protesters and police officers may have felt some degree of concern and unease when in close proximity with "the other side."
However, I have no evidence to suggest that the officer pictured was in any way responsible for the man's fall, and he appears to be seeking to help.
Reports from the day, including video footage shared by Novara Media’s Michael Walker, appear to criticise the conduct of some police officers during the protest as overly forceful, though these remarks were not directed at the specific officer shown here. Specifically in the above linked video, Walker claims the footage was "some evidence" of police officers "losing their cool."
Conversely, there were also accounts of officers facing hostility and violence from some protesters. My own observations were limited: beyond hearing chants such as “shame on you,” I did not personally witness acts of violence against the police.
I should emphasise that this description reflects only my impressions at the time, supplemented by limited subsequent reporting. I am not aware of nor can I find definitive evidence of all the circumstances, and this caption should therefore be understood as a partial and subjective interpretation.
The image is unedited from the standard jpg except that the exposure setting was increased marginally by +0.35. Lightroom Auto had suggested +0.56. Anyone is welcome to check and compare this with the original jpg image at the following url:
www.flickr.com/photos/alisdare/54787894347/in/dateposted/
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Protest and the Price of Dissent: Palestine Action and the Criminalisation of Conscience
Parliament Square on Saturday, 6 September 2025 was a scene of quiet, almost solemn defiance. The air, usually thick with the noise of London traffic and crowds of tourists, was instead filled with a palpable tension, a shared gravity that emanated from the quiet determination of hundreds of protesters, many of them over 60 years old, some sitting on steps or stools and others lying on the grass.
They held not professionally printed banners, but handwritten cardboard signs, their messages stark against the historic grandeur of their surroundings. This was not a march of chants and slogans, but a silent vigil of civil disobedience, a deliberate and calculated act of defiance against the state.
On that day, my task was to photograph the protest against the proscription of the direct-action group Palestine Action. While not always agreeing entirely with the group’s methods, I could not help but be struck by the profound dedication etched on the faces of the individual protesters.
As they sat in silence, contemplating both the horrific gravity of the situation in Gaza and the enormity of the personal risk they were taking — courting arrest under terror laws for holding a simple placard — their expressions took on a quality not dissimilar to what war photographers once called the “thousand-yard stare.” It was a look of weary but deep and determined resolve, a silent testament to their readiness to face life-changing prosecution in the name of a principle.
This scene poses a profound and unsettling question for modern Britain. How did the United Kingdom, a nation that prides itself on its democratic traditions and the right to protest, arrive at a point where hundreds of its citizens — clergy, doctors, veterans, and the elderly — could be arrested under counter-terrorism legislation for an act of silent, peaceful protest?
The events of that September afternoon were the culmination of a complex and contentious series of developments, but their significance extends far beyond a single organisation or demonstration. The proscription of Palestine Action has become a critical juncture in the nation’s relationship with dissent, a test of the elasticity of free expression, and a stark examination of its obligations under international law in the face of Israel deliberately engineering a catastrophic humanitarian crisis in Gaza.
To understand what is at stake, one must unravel the threads that led to that moment: the identity of the movement, the state’s legal machinery of proscription, the confrontation in Parliament Square, and the political context that compelled so many to risk their liberty.
Direct Action and the State’s Response
Palestine Action, established in 2020, has never hidden its approach. Unlike traditional lobbying groups, it rejected appeals to political elites in favour of disrupting the physical infrastructure of complicity: factories producing parts for Israeli weapons systems, offices of arms manufacturers, and — eventually — military installations themselves.
Its tactics, while non-violent, were disruptive and confrontational. Red paint sprayed across buildings to symbolise blood, occupations that halted production, chains and locks on factory gates. For supporters, these were acts of conscience against a system enabling atrocities in Gaza. For the state, they were criminal disruptions of commerce.
That clash escalated steadily. In Oldham, a persistent campaign against Elbit Systems, a key manufacturer in the Israeli arms supply chain, culminated in the company abandoning its Ferranti site. Later actions targeted suppliers for F-35 fighter jets and other arms manufacturers. These were no random acts of mindless vandalism but part of a deliberate strategy: to impose costs high enough that complicity in Israel’s war effort would become unsustainable.
The decisive rupture came in June 2025, when activists infiltrated RAF Brize Norton, Britain’s largest airbase, and sprayed red paint into the engines of refuelling aircraft linked to operations over Gaza. For the activists, it was a desperate attempt to interrupt a supply chain of surveillance and logistical support to a state commiting genocide. For the government, it crossed a line: military assets had been attacked. Within days, the Home Secretary announced Palestine Action would be proscribed as a terrorist organisation.
Proscription and the Expansion of “Terrorism”
Here lies the heart of the controversy. The Terrorism Act 2000 defines terrorism with unusual breadth, encompassing not only threats to life but also “serious damage to property” carried out for political or ideological aims. In this capacious definition, breaking a factory window or disabling a machine can be legally assimilated to mass murder.
By invoking this law, the government placed Palestine Action on the same legal footing as al-Qaeda or ISIS. Supporting it — even symbolically — became a serious offence.
Since July 2025, merely expressing support for the organization can carry a maximum prison sentence of 14 years.
This is based on Section 12 of the Terrorism Act 2000. The specific offense is "recklessly expressing support for a proscribed organisation". However, according to Section 13 of the Act, a lower-level offense for actions like displaying hand held placards in support of a proscribed group carry a maximum sentence of six months imprisonment or a fine of five thousand pounds or both.
Civil liberties groups and human rights bodies have denounced the proscription move as disproportionate. Their concern was not primarily whether Palestine Action’s tactics might violate existing criminal law. One might reasonably argue that they did unless they might sometimes be justified in the name of preventing a greater crime.
But reframing those actions as “terrorism” represented a dangerous category error. As many pointed out, terrorism has historically referred to violence against civilians. Expanding it to cover property damage risks draining the term of meaning. Worse, it arms the state with a stigma so powerful that it can delegitimise entire political positions without debate.
The implications go further. Proscription does not simply criminalise acts. It criminalises expressions of allegiance, conscience and even speech. To say “I support Palestine Action” is no longer an opinion but technically a serious crime. The state has moved from punishing deeds to punishing expressions of solidarity — a move with chilling consequences for democratic life.
Parliament Square: Civil Disobedience on Trial
It was this transformation that brought nearly 1,500 people into Parliament Square on 6 September. They knew what awaited them. Organisers announced in advance that protesters would hold signs reading: “I oppose genocide. I support Palestine Action.” In doing so, they openly declared their intent to break the law.
The crowd was strikingly diverse. Retired doctors, clergy, war veterans, even an 83-year-old Anglican priest. Disabled activists came in wheelchairs; descendants of Holocaust survivors stood beside young students. This was not a hardened cadre of militants but a cross-section of society, many of whom had never before faced arrest.
At precisely 1 pm, the protesters all sat or lay down silently, cardboard signs raised. There was no chanting, no aggression — only a quiet insistence that they would not accept the criminalisation of conscience.
The police response was equally predictable. Hundreds of officers moved systematically through the crowd, arresting anyone displaying a sign. By the end of the day, nearly 900 people were detained under counter-terrorism law. It was one of the largest mass arrests in modern British history.
Official statements later alleged police were met with violence — officers punched, spat on, objects thrown. Yet independent observers, including Amnesty International, contradicted this. They reported a peaceful assembly disrupted by aggressive policing: batons drawn, protesters shoved, some bloodied.
www.amnesty.org/zh-hans/documents/eur45/0273/2025/en/
Video footage supported at least some of Amnesty's report.
www.youtube.com/watch?v=mZQGFrqCf5U&t=1283s
The two narratives were irreconcilable, but only one carried the weight and authority of the state.
The entire event unfolded as political theatre. The government proscribed a group, thereby creating a new crime. Protesters, convinced the law was unjust, announced their intent to commit that crime peacefully. The police, forewarned, staged a vast operation. Each side acted out its script. The spectacle allowed the state to present itself as defending order against extremism — while in reality silencing dissent.
The Humanitarian Context: Why Protesters Risked All
To see the Parliament Square protest as a parochial dispute over free speech is to miss its driving force. The demonstrators were not there merely to defend abstract principles. They were responding to what they, and a growing body of international experts, describe as a genocide in Gaza.
By September 2025, Gaza had descended into almost total collapse. Over 63,000 Palestinians had been killed, the majority of them women and children. More than 150,000 had been injured, many maimed for life. Entire neighbourhoods had been flattened. Famine was confirmed in August, with Israel continuing to impose and even tighten deliberate restrictions on food, water, and fuel, a strategy condemned by human rights groups as a major war crime. Hospitals lay in ruins. Ninety percent of the population had been displaced.
It is in this context that the term genocide has been applied. Legal scholars point not only to mass killings but also to the deliberate infliction of life-destroying conditions, accompanied by rhetoric from Israeli officials dehumanising Palestinians as “human animals.” In September 2025, the International Association of Genocide Scholars declared that Israel’s actions met the legal definition of genocide.
www.bbc.co.uk/news/articles/cde3eyzdr63o
Major NGOs, UN experts, and even Israeli human rights groups such as B’Tselem echoed that conclusion.
For the protesters, then, the question was not abstract but immediate: faced with what they saw as a genocide, could they in good conscience remain silent while their own government criminalised resistance to it? Their answer was to risk arrest, their placards making the moral connection explicit: opposing genocide meant supporting those who sought to stop it.
The Price of Dissent
The mass arrests in Parliament Square were not an isolated incident of law enforcement. They were the product of a broader trajectory: escalating tactics by a direct-action movement, a humanitarian catastrophe abroad, and a government determined to suppress dissent at home through the bluntest of instruments.
The official line insists that Palestine Action’s campaign constituted terrorism and thus warranted proscription. On this view, the arrests were simple enforcement of the law. Yet this account obscures the deeper reality: a precedent in which the state redefined non-lethal protest as terrorism, shifting from punishing actions to criminalising expressions of solidarity.
The cost is profound. Once speech and conscience themselves become suspect, dissent is no longer tolerated but pathologised. The chilling effect is already evident: individuals weigh not just whether to join a protest, but whether uttering support might expose them to years in prison. Terror laws, originally justified as a shield against mass violence, are recast as tools of political management.
The protesters understood this. That “thousand-yard stare” captured in their faces was not only the weight of potential arrest, but the knowledge of Gaza’s devastation, the famine and rubble, the deaths mounting daily. It was also the recognition that their own government had chosen to silence them rather than address its complicity.
In a functioning democracy, the question is not why citizens risk arrest for holding a handwritten cardboard sign. It is why a state finds it necessary to treat that act as a terror offence. The answer reveals a narrowing of democratic space, where conscience itself is deemed subversive. And that narrowing, history teaches, carries consequences not just for those arrested, but for the society that allows it.
Picked up in an internet auction, this precisely-dated Kodachrome image depicts US Navy VC-118B 128425 of VR-1 Squadron based at NAF Andrews, at Lisbon on 26 March 1963, with lots of naval gold braid in evidence. Note the TWA steps with "Royal Ambassador" titling.
The party was that of Admiral Robert Lee Dennison (April 13, 1901 - March 14, 1980). Admiral Dennison was the Commander in Chief of the United States Atlantic Fleet (CINCLANTFLT) and United States Atlantic Command (CINCLANT) from February 28, 1960 to April 30, 1963.
Long tongue, long antennae, long-horned bee, Eucera longicornis. A European (or more precisely Eurasian) lover of legumes and things for which a long tongue makes sense to use upon. I look at distribution maps of bees like these and wonder about exactly how many of these bees emerge each year. Photo: James Poindexter II. Collector: T. Peeters. Collected in the Netherlands
Photo license: CC-BY-SA. This photo can be reused as you wish. When doing so, please credit the creator (USGS Bee Inventory and Monitoring Lab) and the source (Naturalis Biodiversity Center) and adaptations must be shared under the same terms.
The specimen in this photo is provided by Naturalis Biodiversity Center in The Netherlands. For inquiries please contact: Frederique Bakker, email: frederique.bakker@naturalis.nl.
This image is part of the photo series ‘Cool bees of The Netherlands’. For more information: marten.schoonman@naturalis.nl
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Canon Mark II 5D, Zerene Stacker, Stackshot Sled, 65mm Canon MP-E 1-5X macro lens, Twin Macro Flash in Styrofoam Cooler, F5.0, ISO 100, Shutter Speed 200
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Art Photo Book: Bees: An Up-Close Look at Pollinators Around the World:
www.amazon.com/Bees-Up-Close-Pollinators-Around-World/dp/...
Free Field Guide to Bee Genera of Maryland:
bio2.elmira.edu/fieldbio/beesofmarylandbookversion1.pdf
Basic USGSBIML set up:
www.youtube.com/watch?v=S-_yvIsucOY
USGSBIML Photoshopping Technique: Note that we now have added using the burn tool at 50% opacity set to shadows to clean up the halos that bleed into the black background from "hot" color sections of the picture.
www.youtube.com/watch?v=Bdmx_8zqvN4
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Sanaa and Mona Seif, sister of Alaa Abd El-Fattah, an imprisoned Egyptian-British democracy activist on hunger strike, talk to the press outside Britain's Foreign Office.
Alaa is over 200 days into his 100 calorie a day hunger strike in prison in Egypt. A candle-light vigil is planned for this Sunday 6 November at 4 pm opposite 10 Downing Street.
Alaa Abd El-Fattah has endured much of the last twelve years in some of the worst prison conditions anywhere in the world, on account of his brave work in promoting democracy in Egypt.
He was last arrested in September 2019 while attending Cairo's Dokki Police Station and in December last year was sentenced to five years imprisonment for "spreading false news undermining state security." More precisely, he had shared social media posts explaining the hell-hole reality of Egyptian prison conditions.
PROTEST OUTSIDE THE FOREIGN OFFICE
Alaa's two sisters, Mona and Sana'a Seif, are currently staging a protest in London's King Charles Street outside the British Foreign Office in the hope that the Egyptian government can be pressured to release him, as media attention begins to focus on the upcoming COP27 conference at Sharm El Sheikh on Egypt's Red Sea coast.
TORA PRISON - "A DAY HERE, IS LIKE A YEAR IN BELMARSH"
In April, Alaa began his hunger strike in a cell in one of the most secure sections of Cairo's sprawling and notorious Tora Prison - a maze of grim high concrete walls and watch towers, which strike fear into even the thousands of commuters who have to pass daily.
In 2012, one young Londoner confined to one of the least uncomfortable and most survivable wings of Tora prison, contrasted it with his own previous experience at Britain's high security Belmarsh. I can never forget his exact words. "A day here, is like a year at Belmarsh!" A little over 12 months later, he died of TB - the prison authorities had refused to listen to the pleas of his aunt, who fell on her knees during a rare visit, begging that he be admitted to the prison hospital.
ALAA'S HUNGER STRIKE CONTINUES AT WADI EL NATRUN PRISON
More than 200 days have passed since Alaa started his hunger strike. He has now been moved to the Wadi El Natrun prison complex in the desert north of Cairo, dubbed by inmates as the "Valley of Hell."
He may not survive much longer. However, as he holds British-Egyptian nationality, one would hope that the British government would be doing everything they could to secure his immediate release and it would be reasonable to suppose that the Foreign Office could get an immediate pledge in this regard, especially given that the British companies, including the likes of British Petroleum and BP, are the biggest investors in Egypt.
NO CONSULAR ACCESS
However, the British government have failed even to get him any consular access - think about that. That's an outrage. Even a convicted mass murderer, if British, would be entitled to consular access while in prison. That meeting would obviously not take place in his cell - but in a designated room in the prison or the highly supervised prison visiting area.
British men and women convicted of drug smuggling and other crimes in Egypt have received consular visits, so why not Alaa? The answer is because Alaa's crime is that he dared to tell the truth about Egypt, and the injustice both inside and outside its many prison walls. Nobody knows exactly how many political prisoners Egypt now has, but the number is estimated to be at least 60,000.
ALAA WAS ONE OF THE LEADERS OF THE MOST INSPIRATIONAL DEMOCRATIC REVOLT THE WORLD HAS EVER SEEN
Alaa Abd El-Fattah was one of the leaders of arguably the most inspirational democratic revolt the world has seen in the last hundred years. Although the first phase of the 2011 uprising in Egypt lasted just 18 days, and although it followed the toppling of the dictator Ben Ali in Tunisia - the streets and bridges around Tahrir Square became a deadly stage watched by the world, where protesters from every walk of life were pitted against Egypt's feared state security forces. Against all the odds, and at the cost of many lives, Egyptians refused to leave the square, sleeping in front of the tanks and fending off attacks from government militia.
The Egyptian people's initial success in toppling the dictator Mubarak led to further revolts not just across the Middle East (most notably in Libya, Bahrain, Yemen and Syria) - the highly organised Tahrir-Square sit-in provided the inspiration for strikes and workplace sit-ins against austerity across the United States and Europe and to the Occupy Movement of the same year. The people of Egypt showed that it does not matter how brutal, feared and authoritarian a government is, it can be toppled if people act collectively.
THE MILITARY BACKLASH
It's true that Egypt's flirtation with the path to greater freedom seemed to be only temporary - the Egyptian authorities deployed the usual divide and rule tactics - encouraging the less committed protesters to return home - and then rushed to elections without allowing time for genuinely democratic opposition parties to develop.
Mohamed Morsi of the Muslim Brotherhood won the presidential election in 2012 - the Brotherhood (contrary to the perception many people have here in the West) had genuinely progressive elements within it, but the chance for any transformative radical programme was prevented partly by the corruption and self-interest of some of the main political actors and partly by opposition to its democratic mandate from the deep state (the military, the Interior Ministry, State Security, the police etc.)
The army, seeing its chance, seized power in 2013, superficially in the name of the people, but in reality, to advance the interests of the generals. The new president, Abdel Fattah El-Sissi, moved quickly to crush all opposition, and ordering his security forces to attack Muslim Brotherhood supporters who had gathered in eastern Cairo at Rabaa al-Adaweya Square, killing at least 800 people - the bloodiest massacre of civilians in Egypt's modern history.
DON'T ALLOW EGYPT TO USE COP27 TO GREENWASH ITS REGIME - AND PLEASE SIGN THE PETITION TO SAVE ALAA
Now COP27 is scheduled to take place in Sharm El-Sheikh and Sisi has been given a golden opportunity to greenwash his murderous regime, which has also seen ever increasing levels inequality and corruption. While British representatives at COP27 will be given accommodation in the most luxurious five star hotels in Sharm El-Sheikh and fall asleep listening to the sound of the waves, another British citizen, Alaa Abdel El-Fatah is near death, on a painful hunger strike in the darkest of places - his dimly lit cell. The only thing he might hear at night is the desperate cry from some prisoner in another cell appealing for medical help which most likely never comes.
If we care for freedom, real democracy and justice, we can't allow the British Foreign Office to forget Alaa - especially if it's simply not to upset the highly profitable relationship British multinationals have with one of the world's most authoritarian and corrupt regimes - a relationship which only benefits the wealthiest of Egyptians.
If you live in London, please show your support at the protest at King Charles Street - and wherever you live please sign the petition -
www.change.org/p/help-free-my-brother-before-it-s-too-lat...
Today's random guest in Sofia and more precisely in trolleybus depot Nadezhda - Ikarus 250.59 from Ukraine. It is private owned by people who use it to travel around Europe. Documentarily it's production year is 1987th, but the owner told us that the bus had been in factory storage for at least 2 years (it's windows are produced in 1984th and 1985th).
Precisely assembled, very beautiful stone wall of the castle.
Obi-castle, Miyazaki, Japan.
PENTAX MX, TAMRON SP AF 90mm F2.8, Fujicolor PRO400H.
This photograph was taken in the magic of The Golden Hour around Sunrise, (Sunrise was at precisely 07:39am), at an altitude of Five metres, at 07:47am on Thursday January 28th 2016 off Botany Road and Marine Drive, on the sandy shoreline of Botany Bay in Broadstairs, Kent, England.
I set off at 05:00am on a clear morning, the moon and the stars out to dazzle in temperatures around five degrees, on a pleanst hour and half long journey to enjoy a lovely sunrise. The seven bays in Broadstairs consist of: (From south to north) Dumpton Gap, Louisa Bay, Viking Bay, Stone Bay, Joss Bay, Kingsgate Bay and Botany Bay.
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Nikon D800 200mm 1/8000s f/5.6 iso1600 RAW (14Bit) Nikon back focus button enabled. AF-C Continuous point focus with 3-D tracking. Manual exposure. Matrix metering. Auto white balance. Nikon AF Fine tune set to (+6).
Nikkor AF-S 200-500mm f/5.6E ED VR. Power UP 95mm HD UV filter. Nikon MB-D12 battery grip. Two Nikon EN-EL batteries. Nikon DK-17M Magnifying Eyepiece. Nikon DK-19 soft rubber eyecup. Manfrotto MT057C3 057 Carbon Fiber Tripod 3 Sections (Payload 18kgs). Manfrotto MH057M0-RC4 057 Magnesium Ball Head with RC4 Quick Release (Payload 15kgs). Manfrotto quick release plate 410PL-14.Jessops Tripod bag. Optech Tripod Strap.Digi-Chip 64GB Class 10 UHS-1 SDXC. Lowepro Transporter camera strap. Lowepro Vertex 200 AW camera bag. Nikon MC-DC2 remote shutter release. Nikon GP-1 GPS unit.
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LATITUDE: N 51d 23m 19.05s
LONGITUDE: E 1d 26m 19.41s
ALTITUDE: 5.0m
RAW (TIFF) FILE SIZE: 103.00MB
PROCESSED (JPeg) SIZE: 18.02MB
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PROCESSING POWER:
Nikon D800 Firmware versions A 1.10 B 1.10 L 2.009 (Lens distortion control version 2)
HP 110-352na Desktop PC with AMD Quad-Core A6-5200 APU processor. AMD Radeon HD8400 graphics. 8 GB DDR3 Memory with 1TB SATA storage. 64-bit Windows 10. Verbatim USB 2.0 1TB desktop hard drive. WD My Passport Ultra 1tb USB3 Portable hard drive. Nikon ViewNX2 Version 2.10.3 64bit. Adobe photoshop Elements 8 Version 8.0 64bit
In a dystopian future drones reign undisputed, with an superior AI to human intelligence, a phenomenon known as the technological singularity, no one can do anything other than succumb to their will.
This idea came from photos seen years ago, more precisely in 2017, which depicted robot saints, was a collaboration between several talented creators.
Here a gallery where you can see some of these creations:
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Châteauvieux (literally, “Old Castle”) is a very small village –a hamlet, really– incorporated since 1658 in the not much larger village of Yzeron, a few kilometers west of the city of Lyon. From that city, and more precisely from the venerable abbey of Ainay, came the Benedictine monks who built a small chapel in Châteauvieux, around Year 1000. It seems that it was never meant to be a priory, just a parochial church gifted by the abbey to a growing local Christian community.
I had heard a few years back about the chapel, dedicated to Saint John the Baptist and which had only been listed on the secondary list of Historic Landmarks in 1979. Considering the very old age of the monument, this late listing (and not even on the main list) seemed a bit strange, and I went to see it in 2020. It stood in a walled enclosure and all I could do was take a photograph over the wall where it was the lowest, and in a somewhat precarious position (I will post that old photo under the #1 picture in this series).
I returned to Châteauvieux in April 2025 in my capacity as pro bono photographer for the Fondation du Patrimoine, as the chapel needs restoration works largely exceeding the financial means of the village of Yzeron. Thus, the Fondation will launch a fundraising campaign and possibly also use some of its own resources to cover all or part of the cost. To document the monument in its “before” condition, I was granted full access and could see the inside for the first time.
The floor plan is very simply basilical, with a narrower, flat apse protruding at the eastern end. The flat apse, as well as the apparel, are indicative of early 11th century, perhaps even older. Inside, the ever-present long and thin arch stones also point in the same direction. The relieving arches along the side walls rest on massive square pillars of medium to large apparel, and many of them slant visibly —the camera was of course perfectly leveled, as always, before the photos were taken. Many parts of the walls (most notably in the apse, which is probably the oldest part) and all of the rib-vaulted ceilings are plastered or cemented over, which prevent us from reading the history of the monument in the stones.
The nave has this unmistakable look and feel of very old monuments. There is no decoration. Notice how most of the square pillars lean out from the weight of the vault.
I used a handheld Godox AD200 Pro II studio strobe, equipped with a round H200R head and a half-spherical diffuser, to provide additional lighting for this shot. The flash was set and triggered via a Godox X Pro II radio transmitter mounted on the camera, which was itself triggered via a Pixel Oppilas RW–221 radio remote, allowing me to walk around and pop the flash wherever it was needed.
Source: en.wikipedia.org/wiki/St._Mary%27s_Church,_Berlin
St. Mary's Church, known in German as the Marienkirche, is a church in Berlin, Germany. It is located on Karl-Liebknecht-Straße (formerly Kaiser-Wilhelm-Straße) in central Berlin, near Alexanderplatz. The exact age of the original church site and structure is not precisely known, but it was first mentioned in German chronicles in 1292. It is presumed to date from earlier in the 13th century. The architecture of the building is now largely composed of comparatively modern restoration work which took place in the late 19th century and in the post-war period. The church was originally a Roman Catholic church, but has been a Lutheran Protestant church since the Protestant Reformation and a united Protestant church since the Prussian Union of churches in 1817.
Source: en.wikipedia.org/wiki/Berlin
Berlin is the capital and largest city of Germany by both area and population. Its 3,723,914 (2018) inhabitants make it the second most populous city proper of the European Union after London. The city is one of Germany's 16 federal states. It is surrounded by the state of Brandenburg, and contiguous with its capital, Potsdam. The two cities are at the center of the Berlin/Brandenburg Metropolitan Region, which is, with 6,004,857 (2015) inhabitants and an area of 30,370 square km, Germany's third-largest metropolitan region after the Rhine-Ruhr and Rhine-Main regions.
Berlin straddles the banks of the River Spree, which flows into the River Havel (a tributary of the River Elbe) in the western borough of Spandau. Among the city's main topographical features are the many lakes in the western and southeastern boroughs formed by the Spree, Havel, and Dahme rivers (the largest of which is Lake Müggelsee). Due to its location in the European Plain, Berlin is influenced by a temperate seasonal climate. About one-third of the city's area is composed of forests, parks, gardens, rivers, canals and lakes. The city lies in the Central German dialect area, the Berlin dialect being a variant of the Lusatian-New Marchian dialects.
First documented in the 13th century and situated at the crossing of two important historic trade routes, Berlin became the capital of the Margraviate of Brandenburg (1417–1701), the Kingdom of Prussia (1701–1918), the German Empire (1871–1918), the Weimar Republic (1919–1933), and the Third Reich (1933–1945). Berlin in the 1920s was the third largest municipality in the world. After World War II and its subsequent occupation by the victorious countries, the city was divided; West Berlin became a de facto West German exclave, surrounded by the Berlin Wall (1961–1989) and East German territory. East Berlin was declared capital of East Germany, while Bonn became the West German capital. Following German reunification in 1990, Berlin once again became the capital of all of Germany.
Berlin is a world city of culture, politics, media and science. Its economy is based on high-tech firms and the service sector, encompassing a diverse range of creative industries, research facilities, media corporations and convention venues. Berlin serves as a continental hub for air and rail traffic and has a highly complex public transportation network. The metropolis is a popular tourist destination. Significant industries also include IT, pharmaceuticals, biomedical engineering, clean tech, biotechnology, construction and electronics.
Berlin is home to world-renowned universities, orchestras, museums, and entertainment venues, and is host to many sporting events. Its Zoological Garden is the most visited zoo in Europe and one of the most popular worldwide. With the world's oldest large-scale movie studio complex, Berlin is an increasingly popular location for international film productions. The city is well known for its festivals, diverse architecture, nightlife, contemporary arts and a very high quality of living. Since the 2000s Berlin has seen the emergence of a cosmopolitan entrepreneurial scene.
Source: en.wikipedia.org/wiki/Fernsehturm_Berlin
The Fernsehturm (English: Television Tower) is a television tower in central Berlin, Germany.
Close to Alexanderplatz in Berlin-Mitte, the tower was constructed between 1965-69 by the government of the German Democratic Republic (GDR). It was intended to be both a symbol of Communist power and of Berlin. It remains the latter today, as it is easily visible throughout the central and some suburban districts of Berlin. With its height of 368 metres (including antenna) it is the tallest structure in Germany, and the third-tallest structure in the European Union. Of four tallest structures in Europe, it is 2 m shorter than the Torreta de Guardamar, 0.5 m shorter than the Riga Radio and TV Tower, and 8 m taller than the Trbovlje Power Station in 2017. The structure is also more than 220 metres higher than the old Berlin Radio Tower in the western part of the city, which was built in the 1920s.
In addition to its main function as the location of several radio and television broadcasting stations, the building – internally known as "Fernmeldeturm 32" – serves as a viewing tower with observation deck including a bar at a height of 203 metres, as well as a rotating restaurant. Also, the Berlin TV Tower can be booked as a venue for events. The distinctive city landmark has undergone a radical, symbolic transformation: After German reunification, it changed from a politically charged, national symbol of the GDR into a citywide symbol of a reunited Berlin. Due to its universal and timeless design, it has increasingly been used as a trademark and is identified worldwide with Berlin and Germany. In 1979, the Berlin TV Tower received monument status by the GDR, a status which was perpetuated after the German reunification.
The tower has become one of the most prominent symbols of the country and is often in the establishing shot of films set in Berlin, alongside monuments such as the Brandenburg Gate, the Berlin Victory Column and the Reichstag building. It is also one of the ten most popular attractions in Germany with more than 1,000,000 visitors every year. Due to its location near Alexanderplatz, it is occasionally called Alex Tower.
I cannot recall precisely where I took this shot, but it was in a garden somewhere around Vancouver. Enjoy.
NASA image acquired June 22, 2000
To see a detail of this image go here: www.flickr.com/photos/gsfc/5303254164/
It is the “Island of the Seven Mountains, ” or more precisely in Russian: “having seven hills.” This uninhabited volcanic island is also an important nesting area for maritime birds of the North Pacific.
Situated on the far end of the Aleutians, Semisopochnoi Island is simultaneously the most easterly and westerly point of the United States of America. Roughly 1,275 miles (2,050 kilometers) west-southwest of Anchorage, Alaska, Semisopochnoi lies near the 180-degree line of longitude, in the Rat Islands group in the western Aleutian Islands.
This pseudo-true color image was acquired on June 22, 2000, by the Enhanced Thematic Mapper Plus (ETM+) on Landsat 7. Colors are what you would expect: snow is white, bare ground is tan, water is blue, clouds are grey, and vegetation is green.
The seven hills of the island are volcanic peaks, each with a summit crater, including Cerberus, Sugarloaf Peak, Lakeshore Cone, Anvil Peak, Pochnoi, Ragged Top, and Three-quarter Cone. The high point of the island is Anvil Peak at 1,221meters, a double-peaked cone. The three-peaked Mount Cerberus volcano (774 meters high) grew up within the caldera as the volcanic hot spot rose up from the sea floor. Most documented eruptions have come from Cerberus, with the most recent major eruption recorded in 1873. The most recent eruption on the island, though minor, came from Sugarloaf in 1987.
Semisopochnoi has no native land mammals, so it is a natural nesting area for sea birds. But bird populations were decimated after Arctic foxes were introduced to the island for fur farming in the 19th century. In 1997, the last fox was removed from the island to allow the birds a safe refuge again. Part of the Alaska Maritime National Wildlife Refuge (AMNWR), the island now supports more than a million seabirds, particularly auklets, according to the National Audubon Society.
NASA Earth Observatory image created by Jesse Allen, using Landsat data provided by the United States Geological Survey. Caption by Michael Carlowicz.
Instrument: Landsat 7 - ETM+
Credit: NASA Earth Observatory
NASA Goddard Space Flight Center enables NASA’s mission through four scientific endeavors: Earth Science, Heliophysics, Solar System Exploration, and Astrophysics. Goddard plays a leading role in NASA’s accomplishments by contributing compelling scientific knowledge to advance the Agency’s mission.
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English
The Aqueduct of Segovia (or more precisely, the aqueduct bridge) is a Roman aqueduct and one of the most significant and best-preserved ancient monuments left on the Iberian Peninsula. It is located in Spain and is the foremost symbol of Segovia, as evidenced by its presence on the city's coat of arms.
Portuguese
O aqueduto de Segóvia, Espanha, foi construído durante os séculos séculos I e II d.C., no governo dos imperadores romanos Vespasiano e Trajano. A parte restante do aqueduto tem 29 metros de altura, 728 metros de longitude total, 167 arcos (79 singelos e 88 dobrados). Foram empregados, grosso modo, cerca de 35 000 blocos de granito.
Al Monún de Toledo derrubou parte do aqueduto em 1072, mas os Reis Católicos, no século XV, promoveram a restauração da obra.
Spanish
El Acueducto de Segovia es un acueducto romano situado en la ciudad española de Segovia. Se trata probablemente del símbolo más importante para los habitantes de Segovia, hasta el punto de figurar en su escudo. La falta de inscripción, que estaba situada en el ático del acueducto, hace que no se pueda saber con certeza la época exacta en que fue construido. Los investigadores lo sitúan entre la segunda mitad del siglo I y principios del II, en tiempo de los emperadores Vespasiano o Nerva.
Wikipedia
Count Roger decided to build a temple to Saint George, his protector, in precisely the place where he won the battle against the Saracens in 1090. This explains the unusual choice of its peripheral location in respect to the town, much unlike most urbanised settings throughout the ages where the Mother Church is centrally positioned. Archaeological investigations have however revealed the sacredness of the area in times preceding the arrival of the Normans. The Church has three naves, with a series of chapels on the left hand side. Strong cylindrical and semi-octagonal pillars, with simple capitals, support pointed arches. Inside, the church boasts two precious Madonnas with Child and a marble statue of a holy Bishop in the Gagini style. The church suffered great damages during the 1968 earthquake.
An activist takes a turn with a thought-provoking reading as, Sanaa Seif, Alaa's sister (right) and other protesters gathered in solidarity with Alaa, who is over 200 days into his hunger strike in prison in Egypt. This photo was taken on the pavement, directly opposite Britain's Foreign Office in King Charles Street. Alaa is one of Egypt's leading democracy activists and holds Egyptian-British citizenship.
Alaa Abd El-Fattah has endured much of the last twelve years in some of the worst prison conditions anywhere in the world, on account of his brave work in promoting democracy in Egypt. He was last arrested in September 2019 while attending Cairo's Dokki Police Station and in December last year was sentenced to five years imprisonment for "spreading false news undermining state security." More precisely, he had shared social media posts explaining the hell-hole reality of Egyptian prison conditions.
PROTEST OUTSIDE THE FOREIGN OFFICE
When this photo was taken, Alaa's two sisters, Mona and Sana'a Seif, were staging a protest in London's King Charles Street outside the British Foreign Office in the hope that the Egyptian government can be pressured to release him, as media attention began to focus on the upcoming COP27 conference at Sharm El Sheikh on Egypt's Red Sea coast.
UPDATE AS OF WEDNESDAY 9 NOVEMBER 2022
Starting from Sunday 6 November, Alaa escalated his hunger strike, and stopped taking water. His sister Sanaa Seif took a flight the same weekend to attend the COP27 conference at Sharm El Sheikh in a last-minute effort to save Alaa's life.
For the latest on Alaa's situation listen to his sister's Sanaa Seif's speech to journalists attending the conference on Tuesday 8 November - "They are very happy for him to die. The only thing they care about is that it doesn't happen while the world is watching."
www.youtube.com/watch?v=BqXibJ7PUTY
TORA PRISON - "A DAY HERE, IS LIKE A YEAR IN BELMARSH"
In April, Alaa began his hunger strike in a cell in one of the most secure sections of Cairo's sprawling and notorious Tora Prison - a maze of grim high concrete walls and watch towers, which strike fear into even the thousands of commuters who have to pass daily.
In 2012, one young Londoner confined to one of the least uncomfortable and most survivable wings of Tora prison, contrasted it with his own previous experience at Britain's high security Belmarsh. I can never forget his exact words. "A day here, is like a year at Belmarsh!" A little over 12 months later, he died of TB - the prison authorities had refused to listen to the pleas of his aunt, who fell on her knees during a rare visit, begging that he be admitted to the prison hospital.
ALAA'S HUNGER STRIKE CONTINUES AT WADI EL NATRUN PRISON
More than 200 days have passed since Alaa started his hunger strike. He has now been moved to the Wadi El Natrun prison complex in the desert north of Cairo, dubbed by inmates as the "Valley of Hell."
He may not survive much longer. However, as he holds British-Egyptian nationality, one would hope that the British government would be doing everything they could to secure his immediate release and it would be reasonable to suppose that the Foreign Office could get an immediate pledge in this regard, especially given that the British companies, including the likes of British Petroleum and BP, are the biggest investors in Egypt.
NO CONSULAR ACCESS
However, the British government have failed even to get him any consular access - think about that. That's an outrage. Even a convicted mass murderer, if British, would be entitled to consular access while in prison. That meeting would obviously not take place in his cell - but in a designated room in the prison or the highly supervised prison visiting area.
British men and women convicted of drug smuggling and other crimes in Egypt have received consular visits, so why not Alaa? The answer is because Alaa's crime is that he dared to tell the truth about Egypt, and the injustice both inside and outside its many prison walls. Nobody knows exactly how many political prisoners Egypt now has, but the number is estimated to be at least 60,000.
ALAA WAS ONE OF THE LEADERS OF THE MOST INSPIRATIONAL DEMOCRATIC REVOLT THE WORLD HAS EVER SEEN
Alaa Abd El-Fattah was one of the leaders of arguably the most inspirational democratic revolt the world has seen in the last hundred years. Although the first phase of the 2011 uprising in Egypt lasted just 18 days, and although it followed the toppling of the dictator Ben Ali in Tunisia - the streets and bridges around Tahrir Square became a deadly stage watched by the world, where protesters from every walk of life were pitted against Egypt's feared state security forces. Against all the odds, and at the cost of many lives, Egyptians refused to leave the square, sleeping in front of the tanks and fending off attacks from government militia.
The Egyptian people's initial success in toppling the dictator Mubarak led to further revolts not just across the Middle East (most notably in Libya, Bahrain, Yemen and Syria) - the highly organised Tahrir-Square sit-in provided the inspiration for strikes and workplace sit-ins against austerity across the United States and Europe and to the Occupy Movement of the same year. The people of Egypt showed that it does not matter how brutal, feared and authoritarian a government is, it can be toppled if people act collectively.
THE MILITARY BACKLASH
It's true that Egypt's flirtation with the path to greater freedom seemed to be only temporary - the Egyptian authorities deployed the usual divide and rule tactics - encouraging the less committed protesters to return home - and then rushed to elections without allowing time for genuinely democratic opposition parties to develop.
Mohamed Morsi of the Muslim Brotherhood won the presidential election in 2012 - the Brotherhood (contrary to the perception many people have here in the West) had genuinely progressive elements within it, but the chance for any transformative radical programme was prevented partly by the corruption and self-interest of some of the main political actors and partly by opposition to its democratic mandate from the deep state (the military, the Interior Ministry, State Security, the police etc.)
The army, seeing its chance, seized power in 2013, superficially in the name of the people, but in reality, to advance the interests of the generals. The new president, Abdel Fattah El-Sissi, moved quickly to crush all opposition, and ordering his security forces to attack Muslim Brotherhood supporters who had gathered in eastern Cairo at Rabaa al-Adaweya Square, killing at least 800 people - the bloodiest massacre of civilians in Egypt's modern history.
DON'T ALLOW EGYPT TO USE COP27 TO GREENWASH ITS REGIME - AND PLEASE SIGN THE PETITION TO SAVE ALAA
Now COP27 is scheduled to take place in Sharm El-Sheikh and Sisi has been given a golden opportunity to greenwash his murderous regime, which has also seen ever increasing levels inequality and corruption. While British representatives at COP27 will be given accommodation in the most luxurious five star hotels in Sharm El-Sheikh and fall asleep listening to the sound of the waves, another British citizen, Alaa Abdel El-Fatah is near death, on a painful hunger strike in the darkest of places - his dimly lit cell. The only thing he might hear at night is the desperate cry from some prisoner in another cell appealing for medical help which most likely never comes.
If we care for freedom, real democracy and justice, we can't allow the British Foreign Office to forget Alaa - especially if it's simply not to upset the highly profitable relationship British multinationals have with one of the world's most authoritarian and corrupt regimes - a relationship which only benefits the wealthiest of Egyptians.
If you live in London, please show your support at the protest at King Charles Street - and wherever you live please sign the petition -
www.change.org/p/help-free-my-brother-before-it-s-too-lat...
Kedung Kayang is a waterfall located between Mount Merapi and Mount Merbabu, precisely in Wonolelo Village, Sawangan, Magelang. This waterfall is located at an altitude of 950 meters above sea level. The height of this waterfall is 40 m with a slope of 80 degrees. The name Kedung Kayang came from three masters namely Empu Putut, Empu Panggung, Empu Empu Khalik who held a meeting to fight strength. Tanding Balang is a throwing contest conducted by the three masters. In the Suro Month (Muharrom) the match was held. The masters throw eggs throwing goose eggs into kedung and eggs that don't break then he wins. It turned out that all the eggs were broken and the Masters went down the cliff to enter Kedung and strangely they did not find the eggshell. So from Kedung it issued a spring that did not run out for a year.
Mona Seif, Alaa's sister, and an activist with a Free Alaa placard, chat briefly during a protest outside the British Foreign Office.
Alaa Abd El-Fattah has endured much of the last twelve years in some of the worst prison conditions anywhere for his brave work in promoting democracy in Egypt. He was last arrested in September 2019 while attending Cairo's Dokki Police Station and in December last year was sentenced to five years imprisonment for "spreading false news undermining state security." More precisely, he had shared social media posts explaining the hell-hole reality of Egyptian prison conditions.
PROTEST OUTSIDE THE FOREIGN OFFICE
When this photo was taken Alaa's two sisters, Mona and Sana'a Seif, were staging a protest in London's King Charles Street outside the British Foreign Office in the hope that the Egyptian government can be pressured to release him, as media attention began to focus on the upcoming COP27 conference at Sharm El Sheikh on Egypt's Red Sea coast.
UPDATE AS OF WEDNESDAY 9 NOVEMBER 2022
Starting from Sunday 6 November, Alaa escalated his hunger strike, and stopped taking water. His sister Sanaa Seif took a flight the same weekend to attend the COP27 conference at Sharm El Sheikh in a last-minute effort to save Alaa's life.
For the latest on Alaa's situation listen to his sister's Sanaa Seif's speech to journalists attending the conference on Tuesday 8 November - "They are very happy for him to die. The only thing they care about is that it doesn't happen while the world is watching."
www.youtube.com/watch?v=BqXibJ7PUTY
TORA PRISON - "A DAY HERE, IS LIKE A YEAR IN BELMARSH"
In April, Alaa began his hunger strike in a cell in one of the most secure sections of Cairo's sprawling and notorious Tora Prison - a maze of grim high concrete walls and watch towers, which strike fear into even the thousands of commuters who have to pass daily.
In 2012, one young Londoner confined to one of the least uncomfortable and most survivable wings of Tora prison, contrasted it with his own previous experience at Britain's high security Belmarsh. I can never forget his exact words. "A day here, is like a year at Belmarsh!" A little over 12 months later, he died of TB - the prison authorities had refused to listen to the pleas of his aunt, who fell on her knees during a rare visit, begging that he be admitted to the prison hospital.
ALAA'S HUNGER STRIKE CONTINUES AT WADI EL NATRUN PRISON
More than 200 days have passed since Alaa started his hunger strike. He has now been moved to the Wadi El Natrun prison complex in the desert north of Cairo, dubbed by inmates as the "Valley of Hell."
He may not survive much longer. However, as he holds British-Egyptian nationality, one would hope that the British government would be doing everything they could to secure his immediate release and it would be reasonable to suppose that the Foreign Office could get an immediate pledge in this regard, especially given that the British companies, including the likes of British Petroleum and BP, are the biggest investors in Egypt.
NO CONSULAR ACCESS
However, the British government have failed even to get him any consular access - think about that. That's an outrage. Even a convicted mass murderer, if British, would be entitled to consular access while in prison. That meeting would obviously not take place in his cell - but in a designated room in the prison or the highly supervised prison visiting area.
British men and women convicted of drug smuggling and other crimes in Egypt have received consular visits, so why not Alaa? The answer is because Alaa's crime is that he dared to tell the truth about Egypt, and the injustice both inside and outside its many prison walls. Nobody knows exactly how many political prisoners Egypt now has, but the number is estimated to be at least 60,000.
ALAA WAS ONE OF THE LEADERS OF THE MOST INSPIRATIONAL DEMOCRATIC REVOLT THE WORLD HAS EVER SEEN
Alaa Abd El-Fattah was one of the leaders of arguably the most inspirational democratic revolt the world has seen in the last hundred years. Although the first phase of the 2011 uprising in Egypt lasted just 18 days, and although it followed the toppling of the dictator Ben Ali in Tunisia - the streets and bridges around Tahrir Square became a deadly stage watched by the world, where protesters from every walk of life were pitted against Egypt's feared state security forces. Against all the odds, and at the cost of many lives, Egyptians refused to leave the square, sleeping in front of the tanks and fending off attacks from government militia.
The Egyptian people's initial success in toppling the dictator Mubarak led to further revolts not just across the Middle East (most notably in Libya, Bahrain, Yemen and Syria) - the highly organised Tahrir-Square sit-in provided the inspiration for strikes and workplace sit-ins against austerity across the United States and Europe and to the Occupy Movement of the same year. The people of Egypt showed that it does not matter how brutal, feared and authoritarian a government is, it can be toppled if people act collectively.
THE MILITARY BACKLASH
It's true that Egypt's flirtation with the path to greater freedom seemed to be only temporary - the Egyptian authorities deployed the usual divide and rule tactics - encouraging the less committed protesters to return home - and then rushed to elections without allowing time for genuinely democratic opposition parties to develop.
Mohamed Morsi of the Muslim Brotherhood won the presidential election in 2012 - the Brotherhood (contrary to the perception many people have here in the West) had genuinely progressive elements within it, but the chance for any transformative radical programme was prevented partly by the corruption and self-interest of some of the main political actors and partly by opposition to its democratic mandate from the deep state (the military, the Interior Ministry, State Security, the police etc.)
The army, seeing its chance, seized power in 2013, superficially in the name of the people, but in reality, to advance the interests of the generals. The new president, Abdel Fattah El-Sissi, moved quickly to crush all opposition, and ordering his security forces to attack Muslim Brotherhood supporters who had gathered in eastern Cairo at Rabaa al-Adaweya Square, killing at least 800 people - the bloodiest massacre of civilians in Egypt's modern history.
DON'T ALLOW EGYPT TO USE COP27 TO GREENWASH ITS REGIME - AND PLEASE SIGN THE PETITION TO SAVE ALAA
Now COP27 is scheduled to take place in Sharm El-Sheikh and Sisi has been given a golden opportunity to greenwash his murderous regime, which has also seen ever increasing levels inequality and corruption. While British representatives at COP27 will be given accommodation in the most luxurious five star hotels in Sharm El-Sheikh and fall asleep listening to the sound of the waves, another British citizen, Alaa Abdel El-Fatah is near death, on a painful hunger strike in the darkest of places - his dimly lit cell. The only thing he might hear at night is the desperate cry from some prisoner in another cell appealing for medical help which most likely never comes.
If we care for freedom, real democracy and justice, we can't allow the British Foreign Office to forget Alaa - especially if it's simply not to upset the highly profitable relationship British multinationals have with one of the world's most authoritarian and corrupt regimes - a relationship which only benefits the wealthiest of Egyptians.
If you live in London, please show your support at the protest at King Charles Street - and wherever you live please sign the petition -
www.change.org/p/help-free-my-brother-before-it-s-too-lat...
my take on a classic. I was watching American Pickers and saw some awesome old Posters so I made this tablescrap. I always enjoyed the old monster movies. Godzilla was another of my favorites.
The comet was drifting toward north in Ursa Major. Dust coma was faint, though bluish green ion halo was big. My rig did not work precisely at the nigh, and exposure was far shorter than usual. North is up, and east is to the left.
This small comet passes the perihelion, 1.027AU from Sun on July 1, 2023. It is near Polaris, though moon is bright at the date. It comes nearest, 0.375AU from Earth on August 18, 2023.
Earth Distance: 0.769 AU
Sun Distance: 1.255 AU
equipment: Guan Sheng Optical Ritchey–Chrétien telescope RC-CF 10" f8 with Aigrette Pattern Mask on The Vanes, TS Extension for The Baffle Tube, TS 2.5" field flattener, and Canon EOS R-SP4II, modified by Seo-san on ZWO AM5 Equatorial Mount, autoguided at a star nearby with Fujinon 1:2.8/75mm C-Mount Lens. `Pentax x2 Extender. ZWO ASI 120MM-mini, and PHD2 Guiding with comet tracking on
Exposure: 6 times 60 seconds at ISO 6,400 and f/8
The exposure started at 13:14:59UTC May 17, 2023. My rig did not work precisely, and guiding was very poor time to time. I could not make exposure longer than minutes. I could not find out the cause. I selected some better frames and made this poor frame. Exposure was not enough utterly.
site: 1,250m above sea level at lat. 36 14 35 North and long. 138 36 22 East near Uchiyama Farm Saku Nagano 長野県佐久市 内山牧場
Sky looked clear, though there was slowly falling sparse mist. Ambient temperature was around 15 degrees Celsius or 60 degrees Fahrenheit, and SQM-L was up to 21.16 at the night. Wind was mild. Atmospheric turbulence was not so bad in the season, and guide error RMS was around 1".
I don't know precisely what it is that fascinates me about waterdrops. Maybe it's because that in such a simple thing lies such complexity -- the shape of the drop, the way it plays on the surface or hangs from beneath, the manner in which it serves as funhouse mirror with its mad refractions, the fact that waterdrops form differently on different surfaces (flower petal, edge of a blade, skin, the forehead of a chimpanzee, the lip of a North Korean rocket booster, the gall bladder of a 59-year-old-man).
Such a simple thing.
But so very complex.
So, today, an ode to that elegance. I give a single waterdrop! Ta-da!
(EDIT: Anybody else having Flickr problems? Slow loads, or error pages? I'm getting 'em.)
January 2020:
It’s nearly been a year since the dimensional encounter. Now that I’ve rejoined the Flickr Fighters under various circumstances, there has been the imminent threat I’ve been facing personally:
Salient. The same man I was but from another dimension, much more cruel, evil and tainted. I’ve had encounters with him since then.
Which leads me to think that I need to strengthen my team—the black ops, which I formed in the last half of 2019, June, precisely, but it never really got any team building since I was still on long vacation till Phorus and the actual Dr Gravestein showed up.
Doc: “1 missed call from Jacky. You’ve got a shipment to deliver from Anchorage.”
Multi: “Hold up on that one. Tell him to send it right now—the anti-contagion samples should be here.”
Doc: “I’m at John Hopkins. My research team is available anytime. We’re going to work on the cure for the homeless in no time. Get some break, John. Some sunshine.”
Multi: “I’m worn out from the mission. I need to head back to Advent City in two days.”
Doc: “I can’t accompany you. Ask Viva. She’s your designated AI. And remember to feed the dog. I left some food a week ago.”
Multi: “Alright, thanks man.”
Doc: “I gotta hang up now. You do you. Always welcome.”
I sigh, staring at the ceiling after doing my quick morning workout. Life is surely busy since the formation, and since my relocation to Baltimore. Doc got a nice transfer so I guess he’s got an official job for now.
My company split, but I still retained some of the employees, as we built a new one again here. Thankfully going to Advent City doesn’t require that long because I’ve got the teleporters working.
I wake up two days later, laying on my couch after a hard night’s work, and hanging out with my dog, Sonny and my AI, Viva.
Doc: Jon, with the last shipment we’ll be able to help out the last batch of people. Corona is in effect and this is worse than it’s supposed to be. I have no idea how you’re gonna we’re all gonna get through this though…
Multi: “Only one can hope.”
***
Late April, 2020:
Three months later, I’ve been caught up with the third season of Westworld. Our work doesn’t stop like giving cures. Bailey, Doc’s 8 year old niece, was left in my care as I was her godfather. Her mother is a technician, and her job often required last shifts like her brother. Since I was available when needed, I went over to her house for the day.
Bailey: Uncle Jon! Can I play with Sonny and video games?
Multi: “Have you finished your work yet?”
Bailey: “Yes!”
Multi: “Okay good, I’m almost done making dinner, you can play if you want.”
She starts up her PS4 as I bring the food and chips near the desk. We sit down on the floor as Viva, my AI computer, helps prepare with Sonny’s food.
Multi: “What are we playing today? A Lego game?”
Bailey: “Yeah, the complete saga. It’s my favourite!”
Multi: “I knew you liked superhero stuff. Same like me, we’re nerds but your uncle isn’t.”
Bailey: “He doesn’t like it, I know he has powers like you…but what about me?”
Multi: “Have you talked to your mom about it?”
Bailey: “Nah, she’d kill me if she finds out…the girls at school think I’m a weirdo anyways...I don’t have much friends.”
Multi: “Well that’s fair, I don’t have much as well but you gotta take steps to becoming a superhero, right?”
Bailey: “Yup. Uncle Jon, the food was pretty good, are you gonna play as Lando?”
Multi: “Yeah sure I’ll be Lando, but just play around first—I’ll be doing some dishes.”
Suddenly my comm rings as the screen shows a live feed of an explosion.
Multi: “Viva, take care of Bailey and everything else. There’s a villain in town.”
Viva: “Yes sir, that is noted.”
Bailey: “Stay safe, uncle Jon.”
Multi: “I will.”
I get through the backdoor and suit up as quick as possible, before jumping on a nearby roof. My watch scans for evidence, realizing Faceglass is in town for..a rematch?
He stands by a gas station, using his shards to blow it up and causing a big fire. I notify Doc about the situation as well as her mother to keep it handy.
Multi: “Dodds, you’re really slobbering on your appetizer like that? Why are you even here anyways?”
Faceglass: “Revenge, of course. I just took town a construction building, just for the sake of trying to get approved.”
Multi: “Oh well, that’s your etiquette anyways. I like the makeup though. Looks good on you.”
Faceglass: “I…shut up, Sharp!”
He hates the mockery about his face, that’s why. From the facial surgery to our battles, it’s quite never-ending. He came close to injuring me once when he used sand to pierce my body, and that did hella hurt.
But he can’t be here for revenge. It’s either for a bank robbery, whatever his narcissistic goals take him, or Salient’s plans. I guess I do need to ask him.
Multi: “C’mon Dodds, just explain to me why we’re doing this pointless exchange of glass and energy.”
Faceglass: “Plain old revenge. You know me.”
Multi: “I’m sorry is that every line you use in your job interviews?”
Faceglass: “I…no, no no! Of course not. I go after for handsome people like you, because stalking’s in my blood. Thos workers didn’t agree with my face.”
Multi: “Not the most plausible excuse, honestly. You’ve forgotten the therapy sessions we did a lot together as buddies…”
Faceglass: “I’m after a person who isn’t you, okay?! Not your face, it’s your friend!”
Multi: “The doctor?”
He launches a barrel of shards towards me as I generate an energy shield, managing to hold it off as turn invisible, unleashing my left hand’s energy punch and slams him across the road. A woman closely stands but I nod to her scared face as she runs away.
Amidst the flames, I walk towards his unconscious body. He seems to be knocked out from the effort but I realize a body emerging. I grab my gun from my pocket, only to see Doc kneeling over Dodds, his eyes in grey as he places his palm on his face.
What is even going on?
Multi: “Doc? What the heck are you even doing here?”
Doc: “I teleported all the way across. Rene’s back home now, so thanks for that.”
Multi: “How’d you do that anyways?”
Doc: “What do you mean?”
Multi: “Your eyes were white…it’s like you were draining him. Normally you don’t have that power and often you use gadgets or your physician skills.”
Doc: “No idea, Jon. I didn’t drain him like Rogue did, I just touched his face and he knocked out.”
Multi: “The heck?”
Doc: “We’ll talk about this when we get home. I’ve called the authorities…”
**Flickr Fighters base, Advent City, New York, 12:16: P.M**
Viva: “Sir, it shows no vital signs of Doc’s abilities have gone haywire. Though now it has turned his right arm permanently gray.”
Multi: “Right. I think we should contact Ethereal, no?”
Viva: “That would be a good idea. Perhaps, some meditation first?”
Multi: “In a bit.”
I walk down the aisles of the FF’s halls, with Doc behind me.
Recur: “Mr Sharp! You’re back! I hope quarantine has been treating you well.”
Flex: “Welcome home again!”
Rift: “We’re glad to see you here again, Multi. And Doc as well.”
I am surrounded with questions and greetings as my teammates from the black ops and the main group follow me around, which until it gets to lunchtime, I hang around at the cafeteria until deciding to attend to some…recent matters.
Viva says he’s been having an intake of food, so that’s good. Doc’s been experimenting on himself in the labs right after we landed, so I’d be checking on him.
Multi: “What’s up with you having those powers anyway?”
Doc: “I don’t know, I did my own self-diagnosis…it’s been going on for weeks.”
Multi: “And you haven’t bothered to tell me while we’re saving the world? Not even to Rene? Or Bailey?”
Doc: “I know my niece is developing something, my sister doesn’t…I thought I hadn’t been in line of passing powers on like her father.”
Multi: “Isn’t he dead? What about your parents?”
Doc: “I did a DNA sweep, there’s no genes in them. I asked Bailey to give a blood sample willingly to test for it. I don’t even know what’s that power but if I had a latent jumpstart, that’s what I’m doing.”
Multi: “So you hide these secrets behind me? I’m not taking credit alone for apprehending Dodds, but your power is unstable, we don’t know. It just looked like you took his life.”
Doc: “I didn’t mean to, okay? Jon, give me a break, I’m working on it, alright? Don’t worry…”
***
I sigh as I leave the hall and go to my room to meditate. Another session with the energy realm. Ethereal says that Doc’s power was also unknown to her as she couldn’t detect it. She says it might be a healing power, even if I could try to sense his, it won’t work because it’s a different set.
Half an hour later I receive a new alert for a mission again, in Prague. Bummer. I run to the assembly hall for the briefing. LC says it’s a black ops thing, so I assemble Sapphire, Rong0, Mystery and Milan for the mission. Doc’s staying out so I ask Viva to keep an eye on him, as well as LC.
Multi: “I hope he’s staying safe though, just don’t go building extra security cameras around, Ben.”
LC: “I value everyone’s privacy, of course. But yeah, I’ll let you know if Viva and I find anything.”
Multi: “Alright, see you later.”
(To be continued…..)
(This issue is also partially dedicated to me and my godmother’s favourite Pomeranian, Sonny, who passed away a month ago on the 10th.)
From our recent visit to
The SILK ROADs exhibit at
The British Museum in London 2025.
Also my 1st time in London-a very, large City.
So......If this was made in North Africa (Egypt) ,
and was discovered in a Royal's Tomb in Korea,
the curious person may ask- "How'd it get there"....
and, equally,
an ex-Glassblower might opine-
the very-fine-degree of craftsmanship involved
in getting hot glass, blown inside the mold (made of what?)
so precisely, that the edges of the raised Hexagons
are so -precise.
And- how a Japanese version was fabricated using a wheel-cutting tool?
WOW!
biennialfoundation.org/2016/12/biennials-four-fundamental...
Biennials: Four Fundamentals, Many Variations
By Terry Smith 07 Dec 2016
When we look back at the century plus history of recurrent survey exhibitions of contemporary art––those we call biennials, triennials, and (at Kassel, itself expanding) documentas––we can see that they slowly established a set of distinctive protocols, that were formalized during the 1980s, then rapidly replicated throughout the world, while at the same time steadily increasing in size and scope. It is also evident that, today, the distinctive characteristics of the biennial form are everywhere being exceeded, as they, like every other component of artworlds everywhere, fall subject to the current frenzy of code-switching. What were those protocols, the features that became distinctive and fundamental? I will identify four, and then note some of the ways in which they are changing.
Studies such as Charles Green and Anthony Gardner’s Biennials, Triennials, and Documentas: The Exhibitions that created Contemporary Art (2016), are giving us a nuanced understanding of the historical unfolding of the biennial form. Biennials have proliferated globally, in successive waves, according to the specific needs in different parts of the world, and to the interplay between them. The result is a dense field of mobility between artists, curators, gallerists, critics, collectors and visitors––especially on an international level––that is unprecedented in its quantity, scope, and variety. It is obvious that the biennial has become as structural to what is usually called “the artworld” in any particular place as every other element in what amounts to a visual arts exhibitionary complex. Secondly, it is precisely their core format, one that offers the reliable repetition of unpredictable difference, which secured their relevance, enabled their expansion, and may ensure their longevity. Third, biennials have become essential to contemporary art’s evidently international character, many would say its “globality,” although I will argue more specifically that they have been the primary platform of the transnational transitionality that has shifted the core locus of art making, distributing and valuing from used to be called the West, moved it South and then East, within regions of the these regions, and thus, now, everywhere. It is this in-transit energy that drives much contemporary art today, throughout the world and in most of the traditional and modern centers. Finally, biennials have also become structural to contemporary art’s very contemporaneity, reflecting its preferred forms in that they have become distributed events, in their localities and across the world. As such, they too are subject to the larger changes effecting communicative exchange everywhere, including network culture’s mediatization of the social.
1. Biennials have become structural within the contemporary visual arts exhibitionary complex
Biennials share with all exhibitionary formats the fundamental purpose of holding something out for inspection, of showing items––as the definition of the word “exhibition” (in English dictionaries, at least) tells us––publicly, for entertainment, instruction, or in a competition. Within the larger exhibitionary complex, these purposes characterize distinct kinds of displays, which are usually held in specialized venues: for example, music halls, public museums, or sporting fields. Annual artist society exhibitions, since their origins in France and England during the seventeenth century, have emphasized contestation between artists, attitudes, and genres as manifest in freshly-made works of art: competition to gain entry to the academy, competition for prizes, then competition for sales. Since Venice in 1895, and Pittsburgh’s Carnegie International from 1896, recurrent exhibitions all over the world have sought to fulfill all three purposes at once.
So, as the first fundamental but not unique characteristic of a visual arts biennial exhibition, we can establish this proposition: that it offers, in one place, a display of the contemporary art of the world in ways that are entertaining, instructive, and competitive, all at the same time. Doing all these things at once begins to distinguish them from exhibitions in art museums. Biennials are, crucially, exhibitionary events, as distinct from displays of the kind exemplified most clearly in the permanent collection rooms of a modern art museum (where continuity over time is emphasized, and change is understood as a modification or eruption within the evolutionary narrative of art’s history), and from temporary exhibitions in such museums (which usually explore in more detail and depth aspects of the history of art that are exemplified in a more general way in the collection display rooms––including the rooms that show the recent past as an opening towards an unspecified present). Being events, rather than primarily an assembly of art objects on display, is what makes biennials contemporary.
The logic and dynamic of the biennial differs from the core logic and dynamic of the modern art museum. Such museums alternate between relatively static displays of their permanent collections and a program of temporary exhibitions of artworks that usually, yet not always nor entirely, come from somewhere else, often from another museum or a private collection. Within this framework, the biennial occurs as an alternative to both the collection and the temporary exhibition, while at the same time having some features of both. (Some museums––notably the Carnegie Museum of Art, Pittsburgh, host to the Carnegie International, and the Queensland Gallery of Modern Art, host to the Asia Pacific Triennial––acquire works from biennials, often the prize-winning works, thus continually reshaping their collections.) During the boom years of the 1990s and 2000s, the controlled dynamic between collection and temporary exhibitions that previously prevailed at the modern museum was disrupted by the biennial, which regularly offered different models of what both the collection rooms and temporary exhibitions program might become. This is still an important effect of biennials in most cities in most parts of the world, and effect that is still unfolding. In contrast, in some cities, such as Sydney, that has mounted a Biennale since 1973, the local museums that regularly host biennials (the Art Gallery of New South Wales, and the Museum of Contemporary Art) have worked hard to absorb them into their programming, framing them as if they were temporary exhibitions that happen to be recurrent. My instinct is that, in such cases, we are seeing the modern museum working with, but also struggling against, the artworld expectation that today all art should be open to being experienced as contemporary. More broadly, museums and galleries of all kinds are widely expected to be spaces in which art can be experienced in ways continuous with the socially mediated prosumption of images that today is spreading across all exhibitionary platforms, actual and virtual.
2. Condensed contemporaneity, every two years
The simple fact of it occurring every two years has become the most widely adopted characteristic of a biennial. It is often forgotten that the Venice International Exhibition only became a biennial some years after 1895 (indeed, its organization was made systematic during the 1920s and 1930, the fascist years in Italy). Why has this rather mechanical, pragmatic aspect of staging big-scale exhibitions become so definitive? I suggest that it is because, while they occur every two years, and are in that sense repetitions, biennials offer difference each time. They must do this, because they are, usually, committed to showing contemporary art, or recent and past art in so far as it is relevant to contemporary circumstances. Contemporary art, by its own constant redefinition, is an art of becoming, of happenings, occurrences, and occasions. While its content may include material from any time, it is precisely because it typically engages with more than a single temporality at the same time that contemporary art requires the event as its form of appearance. When contemporary art is slowed down––for example, as part of a chronological history of art display in a museum, it ceases to be contemporary, although it maintains the distinctive character of having been contemporary within the contemporaneity that we still share with it. Artworks shown in biennials may be subsequently shown at art fairs, and may be acquired by museums, but, unlike most other exhibitionary venues, neither commerce nor historical valiance is their primary purpose or source of value. Rather, it is to show a purposeful selection from, or as wide a range as possible of, the art being made in the world right now. This is why biennials have––overwhelmingly, and, until recently, almost entirely––shown new, or at least recent work, and have favored work made for the occasion, and specifically for the site. It is this impulse that underlies the preponderance of new media, videos, and installations of various kinds, as well as their openness to research-based, archival, and “social practice” work that is less readily shown in museums and commercial galleries. Biennials share these preferences with not-for-profit, alternative art spaces.
In these ways, biennials typically concentrate contemporary energy in one place, or a related set of places, for a specified time. They are a double-sided form: reliable in their recurrence, but open-ended in their actualization. We do not know what art will be like two years from now, but we can expect that it will be different. Therefore, biennials can be counted on to build anticipation beforehand, and to surprise us when they happen. A regularly timetabled openness to contemporaneity––to art to come, whatever it may be––is the second most distinctive feature of biennials.
Location: Berlin
Almost precisely 5 years after I've made this spot, Scuderias seem more valuable than ever. Special edition Ferrairs always have a certain exclusivity to them, even though I was lucky enough with 430s. This particular car could often be seen in Berlin and in addition to the matte gray wrap used also featured some Novitec head lights. Although the car was just wrapped like that, it did look quite stunning. Unfortunately, I haven't seen the car in a while now, it's probably gone or tucked away.
The train plays a big role in Alaska, and it's very true as well in Denali National Park. It provides for easy, and quite beautiful, transportation to the park from the various cities along its route. My good friend, Rebecca, suggested that we try to capture it as it pulls in the Denali station at its scheduled time.
So, about we had this plan to do so ... after all, it was something new to shoot for us. We were in the park and of course got sidetracked with respect to the time, but did manage to get there just a few minutes early. We waited to hear the train whistle its arrival ... we never heard it. Oh wait, we did hear it, but it was LEAVING the station. Dang ... missed it.
The next day, Tom and I tried it again. This time, I set up 30 minutes early and again waited. Again, no train. What??? So I marched into the train station office where they told me that it arrived early - precisely 2 minutes before I set up "30 mins early". Even though they only have 2 trains daily (which had already arrived or departed), they told me that in less than 5 mins, another would be coming through. Without hesitation I ran back to the RV and had Tom race to get me back in time. In position, with a few seconds to spare, I waited for what seemed to be an eternity. I began to feel as though I was duped, but stayed anyway. About ready to do that photographer's "walk of shame" (the moment when you give up and miss the shot), I heard the whistle. For some reason, I expected the train to race by, by in reality, it was a slow go on the tracks. I tried to frame the seasonal colored aspens around the train engine when it finally arrived and clicked away.
I have to laugh because many wildlife moments in Denali happen without planning or advance "notice", but this landscape shot, sure took a lot of planning ... and luck. Yes, the 3rd times a charm. To me, the train, the ironworks of the bridge, the Riley Creek below, and the fabulous mountain range in the background all combined in this one.... I was pleased. :-)
Thanks for stopping by to view and especially for all of your thoughts and comments.
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