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I had to upload this image, and delete a previous upload of the same file because this image just looks so much better in full resolution un-cropped or scaled for the internet. so now it can be viewed at its original size. Enjoy!
Pier 14 San Francisco California, offering wonderful views of the San Francisco Bay looking eastward or captivating views of the South of Market and Financial Districts of San Francisco. I composed this image in hopes of offering a nocturnal tribute to my favorite spot in the city by the bay. This lone seat represents my quiet place of peace within the dark of night. I was blessed to enjoy a moonless night offering wonderful star filled skies over the fog-less city. I decided tonight was a perfect night for star trails over an urban landscape and my chance for a unique phenomenon despite light polluted skies. (This image is a sneak scene at a extended exposure composite in the works currently)
I chose monochrome to bring out the moods and tones of the scene, shadows and highlights in the image will tell far more than color ever could. A friend once told me "San Francisco always looks great in black and White" Now, im a believer :-) Enjoy
shutter 100 seconds
aperture F18
aperture priority
Sony 18-55mm F3.5-5.6 SAM lens
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5 subs- 20 seconds each
total exposure 100 secs
Jason Jenkins
sony a390
The Palitana temples of Jainism are located on Shatrunjaya by the city of Palitana in Bhavnagar district, Gujarat, India. The city of the same name, known previously as Padliptapur, has been nicknamed "City of Temples". Along with Shikharji in the state of Jharkhand, the two sites are considered the holiest of all pilgrimage places by the Jain community. As the temple-city was built to be an abode for the divine, no one is allowed to stay overnight, including the priests. Every Jain believes that a visit to this group of temples is essential as a once in a life time chance to achieve nirvana or salvation.
This site on Shatrunjaya hill is considered sacred by Jains and have hundreds of temples. There are approximately 863 marble-carved temples on the hills. It is said that 23 tirthankaras (a human being who helps in achieving liberation and enlightenment), except Neminatha (a liberated soul which has destroyed all of its karma), sanctified the hill by their visits. The main temple is dedicated to Rishabha, the first tirthankara; it is the holiest shrine for the Svetambara Murtipujaka sect. Digambara Jain have only one temple here.
ETYMOLOGY
Jain temples are called as derasaras. Shatrunjaya means a "place of victory" or "which conquers enemies". There are 108 names of Shatrunjaya but only some of them are in common use.
GEOGRAPHY
The Gulf of Cambay is to the south of the Shatrunjaya Hills, and Bhavanagar town is to the north of the hills with the Shetrunji River flowing in between. Palitana, a city in the Bhavnagar district of Gujarat, is 2 kilometres away. The Palitana Temples are situated at the twin summits and the saddle linking them. The temple complex is located 56 kilometres southwest of Bhavnagar, a major pilgrimage centre for Jains. The summit is situated at an elevation of 2,221 m. Reaching it involves climbing over 3,750 stone steps. However, during the monsoon season the temples are closed for devotees.
PATHS
It takes approximately two hours to make the 3.5 kilometres climb. There are multiple routes. The shortest one goes around the outer walls of the temples on the hilltop and passes Angar Pir, the shrine of a Muslim saint who is reported to have protected the temples during Muslim invasions. A second route goes around the foot of the mountain. A large number of pilgrims take part in a third route in the month of Phalguna (February/March), which passes five sacred temple sites over a distance of 45 kilometres. Elderly pilgrims who cannot climb the stairs are carried on a doli (swing chair) carried by porters and charged based on the pilgrim's weight.
GROUNDS
From the top of Shatrunjaya are views of the Gulf of Cambay and the rugged, drought-affected landscape. The narrow streets or lanes in the temple complex are similar to the ones found in the medieval cities of Europe. The high walls surrounding the temples give the appearance of a fort. Important features include the Ashok tree, the Chaitra tree, Jaytaleti, four-mouthed idol of Bhagawan Mahavir, Hingraj Ambikadevi (known as Hinglaj Mata, the presiding deity of the hill), Kumarpal, Vimalshah and Samprati.
HISTORY
Palitana was a princely state of India till it merged with India after independence in August 1947. It was the capital of the Kingdom of Rajpipla and Gohil Rajput clan.
Rishabha sanctified the hill where he delivered his first sermon. It was his grandson Pundarik, grandson of Rishabha who received salvation at Shatrunjay, hence the hill was originally known as "Pundarikgiri". Bharata, the father of Pundarik and half-brother of Bahubali, also came to Shatrunjaya many times. He is also credited with building a temple here.
The Palitana temples were built over a period of 900 years starting in the 11th century. They were destroyed by Turkish Muslims invaders in 1311 AD, when the saint Jinaprabhasuri, who was then 50 years old, presided over the temples. Two years later, the rebuilding began. While some temple building activity took place under Samara Shah, it was only two centuries later that it picked up momentum, when in 1593, Hiravijayasuri (Chief of Tapa Gaccha) organized a major pilgrimage to this location to attend the consecration ceremony of the temple built for Rishabha by Tej Pal Soni, a merchant. Following this, there was proliferation of temples here.
The most important temples are those of Adinath, Kumarpal, Sampratiraja, Vimal Shah, Sahasrakuta, Ashtapada and Chaumukh. Some of them are named after the wealthy patrons who paid for the construction. Most of them which are now present date to the 16th century. In 1656, Shah Jahan's son Murad Baksh (the then Governor of Gujarat) granted Palitana villages to the prominent Jain merchant Shantidas Jhaveri, a Svetambara Jain, in 1656, and subsequently when all taxes were also exempted that the temple town further prospered. It was brought under the control of the Anandji Kalyanji Trust in 1730 to manage not only Palitana temples but also many other temples of Svetambara Jains, since the Mughal period.
It is said that sculptors' skills and capacity to carve with abrasive cords (not tools) the intricate designs was paid on the basis of the marble dust that they had collected every evening after their hard labour. Kumarpal Solanki, a great Jain patron, probably built the earliest temples.
History also makes a mention that Lunia Seth Tilokchand, a merchant from Ajmer led a very large contingent of pilgrims to the Shatrunjaya temples when he heard that there were some disturbances at the Angarshah Pir on the hills. But he continued his pilgrimage and pleased the Pir by his offerings. This tradition is followed to this day by his descendents by offering an expensive cloth to cover the dome of the shrine.
Many of these temples are kept in “mint” condition with large donations provided by the rich Jain merchant community.
RELIGIOUS PRACTICES
It is inferred that the temples are built in clusters known as tunks, as Jains undertake pilgrimage mostly on foot and hence they would like to reduce the distance of travel on foot to the minimum. As a religious practice they cover their mouth while offering puja to the tirthankaras at the temples so that they don't hurt any insects by swallowing them with an open mouth. Also, for this reason they do not offer open lighted lamps but offer aarti with covered lanterns. The religious practice also involves pilgrimage by fasting throughout the journey to and from the shrines. They also build their temples in white marble to demonstrate purity. Silence and prayers are the order of the day when one is climbing up the hills on pilgrimage. Fasting continues until they have returned to the auditorium of Anandji Kalyanji Trust at the foothill. Only the elderly and children can take the curd which can be purchased at the top of the hill.
RENOVATIONS
There have been frequent renovations and many of them are dated to the 16th century. New temples continue to be built here. Renovations occurred at least 16 times during the avasarpinikala (the descending half of the wheel of time)
ARCHITECTURE & FITTINGS
The Palitana temples are considered to be the most sacred tirtha (pilgrimage place) by the Jain community. There are hundreds of temples, with estimates ranging between 863 and 1,008. They are arranged in systematic groupings with variation in height and space. The buildings are carved in marble and are considered to be prayers in stone. They are grouped in nine separate wings or tuks, each wing having a separate central shrine or temple with minor shrines surrounding it. They have the unique features of the Chaumukh temple which is stated to be their creative preoccupation for large halls for holding discourses. This was prompted by their first tirthanakara’s discourse. It is an ensemble involving four sided buildings with doors so that images would be visible from all four sides or directions. The four sides are called the caturbimba (four sided views), which is considered auspicious from all directions. Their religious texts also are oriented towards building "cities of temples" like Palitana and Ranakpur, a particular feature in Jainism.
The larger temples have considerable marble halls with columns and towers, and plenty of openings, unlike Hindu temples. They are situated in separate enclosures, surrounded by high fortified walls. Many of the temples are very small buildings only about 0.28 m2, with Jain emblems, and sacred to Mahavira. The marble floors have tesselated patterns. The interiors are intricately carved, with carved ceilings with geometrical lace designs, clustered together to form a canopy.
The Adinath temple, which venerates Rishabha, is the main temple (in the apex of the northern ridge of the complex) in the complex and is the grandest. It has ornate architectural motifs, though in its overall plan, it is simpler than the Chaumukh temple. The jewellery collection of this temple is large, which can be seen with special permission from the Anandji Kalyanji Trust. The prayer halls of this temple (renovated in 1157 by Vagabhatta) is decorated with ornamental friezes of dragons. There are stairs from the quadrangle surrounding the temple which lead to a balcony from where one gets a scenic view of the temple complex. There are a series of domes with high spires, 1245 pitchers, 21 images of brightly coloured lions, four yoginis, ten digpals (guards), 72 devkulikas, 32 dolls and 32 toranas. There are three pradakshina routes, followed in a clockwise direction, which are associated with this temple. The first is circular and includes the Sahasrakuta temple, the foot-idols under the Rayan tree, the temple of idols of feet of Ganadhar, and the temple of Simandhar Swami. The second passage passes the new Bhagawan Adishwar temple, Mt. Meru, the temple of Samavasaran temple, and Sammet Shikhar temple. The third passage passes the Ashtapada temple, the Chaumukh temple.
The Adishvara Temple, dated to the 16th century, has an ornamented spire; its main image is that of Rishabha. The Chaumukh temple, built in 1616, has a four-faced Adinatha image deified on a white pedestal, each face turned towards the cardinal directions. Vimal Shah temple is a square structure with towers. Saraswatidevi temple, Narsinh Kesharji temple, and the Samavasaran temple, with 108 life-sketches in sculpture, are also notable. A modern temple, Samvatsarana, was built at the base of the hills of the main temple complex.
In the shrines, on a pedestal, are large figures of Mahavira, sitting with feet crossed in front, like those of Buddha, often decorated with gems, gold plates, and silver. The Adinath temple has an image 2.16 metres in height of a white-colored idol in the Padmasana posture. The main iconic image of Adinath, carved in fine piece of marble, has crystal eyes. Devotees offer flowers and sandal paste to the deity as they approach the statue for worship. The quadrangle opposite in front of the temples is elaborately designed. There is another shrine opposite to Adishwara temple where the Hindu saint Pundrick Swamy lived in the 5th century. After visiting Adishwara, a temple similar in design, Dilwara temple, is located to the right of the steps used for descending from the main shrine, which is also very elegantly designed with architectural piece in marble. In this temple, Suparswanatha is carved in the centre of a cube-shaped column; Adinatha and Parswanatha adorn the top and bottom of the column. Carvings on the ceiling, floor and the column are very elegantly sculpted. Parswanatha Temple is located in front of this temple.
CULTURE
BELIEFS
Every devout Jain aspires to climb to the top of the mountain at least once in his lifetime because of its sanctity to attain nirvana. The code for the climbers is stringent, in keeping with the rigours of the Jain faith. Food must neither be eaten nor carried on the way. The descent must begin before it is evening, for no soul can remain atop the sacred mountain during the night. The Shatrunjaya hills are considered by many Jains to be more important than the temple-covered hills of Jharkhand, Mount Abu and Girnar.
FESTIVALS
On one special day (Fagun Sud 13), which commonly falls in February/March, thousands of Jain followers visit the temple complex to attain salvation. Three times as many pilgrims come at this time, which is also called "6 Gaon".
The special festival day is the "Chha Gau Teerth Yatra" at the temple complex held on Purnima day (Full Moon Day) of Kartika month according to the Jain calendar, Vira Nirvana Samvat (October–November as per the Gregorian Calendar). Jains, in very large numbers assemble on this day at the temple complex on the hills as it opens after 4 months of closure during the monsoon season. During this pilgrimage, considered a great event in the life time of devout Jain, pilgrims circumambulate the Shatunitjaya Hills covering a distance of 21.6 km on foot to offer prayers to Lord Adinatha on the Kartik Poornima Day at the top of the hill.
Mahavir Jayanti, the birthday of Mahāvīra, is a notable festival celebrated at the temple complex. A procession carrying images of the tirthankara is made in huge decorated chariots, concurrently accompanied by religious ceremonies in the temples. Rituals include fasting and giving alms to the poor.
WIKIPEDIA
Same photo run through Topaz Adjust's Sketch - Dark Charcoal filter.
Radiating light pattern created with MagMod "Orb" light stencil.
Cosplayer: Nightmare Loki
St Peter sits on a small lane leading up from the old A20 London Road to the downs of Stowting and Wye, it sits apart from the village of the same name, and the closest building is now a farm, converted from the grand house it once served.
I came here about 5 years ago on Heritage weekend, and found it locked, as it has been on a couple of subsequent visits.
I came up here more in hope really, having to get past a large group of cyclists who we making hard work of the shallow slope, in fact I only got past them when one of their number got a puncture and the whole group stopped.
But the church was unmanned, but open, so my much postponed plan to attend one of the monthly services was now not needed.
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An absolute charmer – built of flint with only the adjacent Court for company. It is a simple two cell Norman church of flint but one which, despite Clarke’s ambitious rebuilding in the nineteenth century, has much to offer. Low in the south wall, now part of the French drain, is a medieval mass dial! It is in the infill of the original south door. The medieval tower was demolished by Clarke and the west door reopened into a nave with straightforward crown post roof. The glass is a real mixture, the south western window depicting St George having a really androgynous figure! The ledger slabs from the church were all moved to the vestry and include a rare inscription to someone who was drowned whilst racing the rapids through the old London Bridge. The chancel contains a good example of funeral armour. This church is well worth a drive to seek out.
www.kentchurches.info/church.asp?p=Monks+Horton
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MONKS HORTON.
THE parish of Horton, usually called Monks Horton, from the priory situated in it, as well as to distinguish it from others of that name in this county, lies the next southward from Stowting,
It LIES adjoining to the down hills which cross the parish, and though it has a variety of situation it is in the whole esteemed healthy. The high road from Canterbury called Stone-street way, leads over Hampton-hill, along the east side of it; above this it is a dreary forlorn country, the soil wretchedly poor, and covered with sharp flints, much the same as that in Stowting before described, but at the foot of the hill it changes to a better soil, and a much more pleasant aspect, in which part it may, in comparison of the lower part of the valley southward, over which there is an extensive view, be called high ground, which occasioned this part of it to be called formerly Uphorton; in which part of it is Mount Morris, standing in the midst of several hundred acres of dry pasture grounds, extending over the greatest part of this and into the adjoining parishes, which have been all open one to the other for some time; the trees and coppice wood, round the former inclosures, having been suffered to grow for many years natural and luxuriant, and being interspersed with other woods and plantations, form a scene uncommonly pleasant and picturesque for a long way round. At a small distance from Mount Morris, among these now uninclosed pastures, stands Horton court-lodge and the church. The western part of the parish is very low, wet, and swampy; the stream which rises northward from hence at Stowting, runs along this side of it by the hamlets of Horton and Broad street, and so on into the Post ling branch below Sellinge; here the soil is a deep, miry clay, though on the side of the stream there are some fertile good meadows, among which is Horton priory, standing in a bottom near the stream, below Broad-street, in a very low and damp situation, and so obscure and retired, having a large wood which reaches close up to it, that it is hardly seen till you are close to it. There is but a small part of it remaining; what is left is made use of for the dwellinghouse, being a long narrow building, of ashler stone and flints, seemingly of the time of king Henry VI though by the windows it appears to have been much altered at different times; and there are the remains of a tower at the east end, and a small part of a very fine, large, circular arch, with zigzag ornaments of a much antienter date, seemingly the great entrance into the priory, or perhaps the church of it; beyond which, still further eastward, that part which was taken down by the king's order soon after the suppression of it, seems to have stood.
At THE TIME of taking the survey of Domesday, Horton was part of the possessions of Hugo de Montfort; accordingly it is thus entered in Domesday, under the general title of his lands:
In Stotinges hundred, Alnod holds of Hugo, Hortone. Leuuin held it of king Edward, and it was taxed at half a suling. The arable land is three carucates. In demesne there are two carucates, and five villeins, with six borderers having one carucate and an half. There is a church, and one mill of twenty five pence, and twentyfour acres of meadow. Wood for the pannage of ten bogs. In the time of king Edward the Confessor it was worth forty shillings, and afterwards twenty, now sixty shillings. In the same place Alnod holds one yoke, of Hugo, but there is nothing.
The same Hugo holds three rood and a half in the same lath, which three sochmen hold of king Edward. There now one villein has half a carucate, with three borderers. It is and was worth separately ten shillings.
And a little further below, in the same record:
In Stotinges hundred, Ralph holds of Hugo, Hortun. Two sochmen held it of king Edward, and it was laxed at one yoke and an half. The arable land is one carucate and an half. In demesne there is one, with four villeins, and one mill of thirty pence, and ten acres of meadow. Of the wood there is pannage for six bogs.
On the voluntary exile of Robert de Montfort, grandson of Hugh above-mentioned, in the reign of king Henry I. his estates in this parish, among the rest of his possessions, came into the king's hands, whence they were, with others adjoining in this neighbourhood, soon afterwards granted to Robert de Ver, constable of England, who had married Adeliza, daughter of Hugh de Montfort, and they jointly, by which it should seem that she had a special interest in this manor as part of her inheritance, granted THE MANOR OF HORTON, alias UPHORTON, in the early part of the reign of king Henry II. to the prior and monks of their new-founded priory in this parish, to hold to them, on the payment of one marc of silver yearly to the church of St. Pancrace, of Lewes, as an acknowledgment. (fn. 1) It appears by the record of Dover castle, taken in king Edward I.'s reign, that the prior of Horton held one knight's fee in Horton, by the service of ward to that castle, being part of that barony held of it, called the Constabularie; so called from its being held as part of the barony of the earl of Bologne, constable of that castle in the reign of king Henry I. and Darell, in his treatise, says the possessors of this manor, among others, were bound to repair a tower in it, called Penchester tower; which service was afterwards changed for the annual payment of ten shillings in lieu of it. In which state it continued till the general dissolution of religious houses in the reign of king Henry VIII. in the 27th year of which, an act having passed for the suppression of all such, whose revenues did not amount to two hundred pounds per annum, this priory was surrendered into the king's hands; whence this manor, as well as all the rest of the possessions belonging to it, was granted by the king, in his 29th year, to archbishop Cranmer, and it continued part of the possessions of that see till the reign of queen Elizabeth, when it was by act again vested in the crown, where it staid till king Charles I. in his 4th year, granted it to trustees for the use of the mayor and commonalty of the city of London; whence it was sold two years afterwards to George Rooke, gent. of Mersham, from whose family were descended the Rookes, of St. Laurence, near Canterbury, now extinct. They bore for their arms, Argent, on a chevron engrailed, sable, three chess rooks, argent, between three rooks, sable. (fn. 2) His descendant Heyman Rooke alienated it in the reign of queen Anne to Tho. Morris, esq. of this parish, who dying without issue male, devised this manor by will to his daughter's son Morris Drake Morris, esq. and on failure of issue male in that branch, to the issue male of the said Morris's sister Elizabeth Drake, by her husband Matthew Robinson, esq. of Yorkshire; by virtue of which, their eldest son the Right Hon. Matthew Robinson Morris, lord Rookby, of whom a further account will be given hereafter, is now become entitled to it. A court baron is regularly held for this manor.
THE MANOR OF SHERFORD, alias EAST HORTON, was, in the time of king Edward the Consessor, part of the possessions of the abbot and convent of St. Augustine, being then esteemed as one yoke of land; but after the Norman conquest it was taken from them, and given, among much other land in this neighbourhood, to Hugh de Montsort, not withstanding the opposition which the monks made to it, which their chronicles say, was all in vain, and this manor is accordingly included in the description before-mentioned of his lands in the survey of Domesday. On his voluntary exile in the reign of Henry I. it was, with the rest of his possessions, seized on by the crown, and was most probably afterwards returned to the abbot; for in the 23d year of king Edward III. Sir Richard de Retling held it of the abbot at his death, that year, and left it to Joane his sole daughter and heir, who marrying John Spicer, entitled him to it, and in this name and family this manor continued till the reign of queen Elizabeth, about the latter end of which it was alienated by one of them to Thomas Morris, gent. of London, whose grandson Thomas Morris, esq. late of London, merchant, in the reign of king William, erected on the scite of this manor, on an eminence, a handsome mansion for his residence, which he named MOUNT MORRIS. He died in 17'7, having had an only son Thomas, who was drowned under London bridge, on his return from Holland, in 1697, æt. 23; and one daughter, married first to Drake, of Cambridgeshire, and secondly to the learned Dr. Conyers Middleton; by the former of whom she had Morris Drake, and a daughter Elizabeth, who married Matthew Robinson, esq. The family of Morris bore for their arms, Argent, a spread eagle within a bordure, sable. (fn. 3) Thomas Morris, esq. by will devised this seat, as well as the manor of East Horton, among his other estates, at his death in 1717, to his grandson Morris Drake, esq. who took the name of Morris, and afterwards resided here, and dying s.p. it came by the entail in the above will to his sister Elizabeth Drake, married to Matthew Robinson, esq. of Yorkshire, for her life, and afterwards to her issue. The Robinsons are originally descended from the Robinsons, of Strouan, in Perthshire, in the highlands of Scotland, where at this time there is a considerable and numerous clan of this name. The first of them, of this branch, who came into England, settled at Kendal, in Westmoreland, in the reign of king Henry VIII. After which William Robinson, of the eldest branch of them, resided at Rookby, in Yorkshire, which he had purchased in queen Elizabeth's reign, whose eldest son Thomas was killed in the civil wars in 1643, leaving several sons and daughters. From William the eldest, descended William Robinson, of Rookby, of whose sons, Thomas the eldest, was of Rookby, and created a baronet in 1730, but died s.p. Richard, the sixth son, was archbishop of Armagh, and primate of Ireland, and on failure of issue by his brother, succeeded to the title of baronet in 1777. He was created Lord Rokeby, of the kingdom of Ireland, with remainder to Matthew Robinson, esq. his kinsman, of West Layton, in Yorkshire, and his heirs male. He died unmarried in 1794, and Septimius, the seventh son, was knighted and gentleman usher of the black rod. Leonard, the youngest son of Thomas, who was slain in 1643 as above-mentioned, was chamberlain of London, and knighted. He left three sons and six daughters, of whom the eldest and only surviving son was Matthew Robinson, esq. of West Layton, who married Elizabeth Drake, by whom he became possessed of Horton during her life, as above-mentioned. He died in London in 1778, æt. 84, having had by her seven sons and two daughters. Of the former, Matthew Robinson Morris, esq. of Horton, twice served in parliament for Canterbury, and is the present Lord Rokeby; Tho mas was barrister-at-law, author of the celebrated treatise on Gavelkind, who died unmarried in 1748; Morris was solicitor in chancery, who died in Ireland in 1777, leaving two sons, Morris and Matthew; William was late rector of Denton, whose son Matthew is in orders, and his daughter Elizabeth is the second wife of Samuel Egerton Brydges, esq. of Denton; John was fellow of Trinity-hall, Cambridge; and Charles is barrister-at law, recorder of Canterbury, and served twice in parliament for that city; he has one daughter Mary, who married William Hougham, jun. esq. The two daughters were Elizabeth married to Edw. Montague, esq. of Allethorpe, in Yorkshire; and Sarah to G. L. Scott, esq. They bear for their arms, Vert, a chevron between three roebucks trippant, or. (fn. 4) By virtue of Mr. Morris's will, on the death of Elizabeth, wife of Matthew Robinson, esq. this estate passed immediately, notwithstanding her husband survived, to her eldest son Matthew Robinson, esq. who in compliance with the same will, took the additional name of Morris, of whom a full account has already been given before. In 1794, on the death of the lord primate of Ireland, unmarried, he succeeded, by the limitation of the patent, to the title of lord Rokeby, which he now enjoys. He is now entitled to this manor and seat, in which he resides, being at present unmarried.
IN THE VERY beginning of king Henry II.'s reign, Robert, son of Bernard de Ver, with the king's licence, founded A PRIORY in this parish, (on part of the demesnes of the manor of Horton) in honor of the Virgin Mary, and St. John the Evangelist, placing in it monks of the order of Clugni, and subjecting it as a cell to the priory of St. Pancrace, of that order, at Lewes, in Sussex. After which he, together with his wife Adeliza, daughter of Hugh de Montfort, gave to them their manor of Horton, with its appurtenances, and other lands and services elsewhere, the prior paying yearly to the church of St. Pancrace before-mentioned, one marc of silver as an acknowledgment. And they ordained that the prior of St. Pancrace, of Lewes, should have the management and disposition of the prior and monks of Horton, in the same manner as of his own, according to the rule of St. Benedict, and the order of Clugnt; and they gave to them besides, by different subsequent charters, several other lands, tithes, churches, and other possessions, and confirmed their former donations to it; and these were afterwards increased by others made at different times to it, as appears by the several charters in the register of it, and those again confirmed by Henry de Essex, by king Stephen, and by several different popes. King Edward III. in his 47th year, released this priory from its state of an alien priory, and made it indigenous, prioratus indigena, that is, upon the same footing as other English priories. In the 8th year of the next reign of king Richard II. the revenues of it, in temporalities and spiritualities, were valued at 98l. 16s. 8d.
In the reign of king Henry VI. they were taxed at 106l. 16s. 8d. though the total revenue of it was 117l. 12s. 6d. At which time, as appears by the register of the priory, there were here only six monks, with the prior, all priests and prosessed, though by their charter of foundation, they were to maintain thirteen monks, or if their revenue came short, at least eight. And in this state it continued till the 27th year of king Henry VIII. when this priory was suppressed by act, as not having revenues of the clear yearly value of two hundred pounds, the yearly revenues of it amounting to no more than 95l. 12s. 2d. clear yearly income, and 111l. 16s. 11½d. total yearly revenue, (fn. 5) and it was surrendered up with all its lands and possessions, into the king's hands, by Richard Gloucester, alias Brisley, then prior of it, who had fifteen pounds a year pension granted to him. (fn. 6)
The original of the register of this priory was formerly in the possession of the family of Rooke, afterwards of William Somner, of Canterbury; and a transcript of it was not many years since in the Surrenden library, though now in other hands. Among the Harleian MSS. are collections from the chartularie of this priory, taken anno 1648, No. 2044-38; and there is a manuscript chartularie in the Bodleian library at Oxford, Dodsworth LV, which seems to be that once in the possession of William Somner abovementioned.
THE SCITE OF THE PRIORY of Horton, with the possessions belonging to it, did not remain long in the hands of the crown, during which time however much of the buildings of it were pulled down and carried off, for the king, in his 29th year, granted them, subject to certain exceptions and payments to archbishop Cranmer, who that year conveyed them back again to the crown; whence they were next year granted, to hold in capite by knight's service, to Richard Tate, esq. of Stockbury, who was then in possession of them by a former lease from the crown. He was afterwards knighted, and in the I st year of Edward VI. alienated the scite of the priory, with the lands belonging to it, to Walter Mantell, esq. grandson of Sir Walter Mantell, of Heyford, in Northamptonshire, who bore for his arms, Argent, a cross engrailed, between four mullets, sable; but he being, with his nephew Walter Mantell and others, attainted and executed, for being concerned in Sir Thomas Wyatt's rebellion, in the I st year of queen Mary, this estate became forfeited to the crown, where it staid till queen Elizabeth, in her 13th year, restored it to his eldest son Matthew Mantell, to bold to him and his heirs male, whose direct descendants continued to reside in it for several generations afterwards, in one of whom it still continues, being at this time vested in Mr. Augustus William Mantell.
Charities.
WILLIAM FORDRED, by will in 1550, gave to this parish, among others, a proportion of the rents of twenty-five acres of land in St. Mary's parish, in Romney Marsh; which portion to this parish is of the annual produce of 4l. 12s. 4 1/2d. to be distributed annually to the poor, and vested in certain trustees.
The poor constantly relieved are about eight, casually four.
THIS PARISH is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Elham.
¶The church, which is dedicated to St. Peter, is but a small building, consisting of one isle and one chancel, having a low pointed turret at the west end, in which are four bells. In the chancel are two monuments for the family of Rooke, and several memorials for the Morris's, who lie in a vault underneath. In the isle there are monuments and memorials likewise of the Morris's. Against the north wall, over lord Rokeby's pew, is a curious tablet of vellum, on which is written a long copy of Latin verses, round it are ornaments, with the last-mentioned arms, and the date, 1647, seemingly done in needle-work, most probably by Mrs. Sarah, wise of Thomas Morris, gent. of Horton, who died in 1646, whose monument is here near it. There are no remains of painted glass in the windows. Richard Burcherde, of Canterbury, by will in 1534, gave three pounds to this church, to buy two tables of alabaster for two altars in the body of it, on one to be the story of our Lady, and on the other that of St. John; near them was the tabernacle of St. Nicholas; and he gave four pounds towards making a window, the same as that on the north side there.
The church of Horton appears, after the general dissolution of monasteries in the reign of Henry VIII. to have been vested in the crown, where it remained till the king, in his 34th year, exchanged the advowson of this rectory, among other premises, with the archbishop of Canterbury, and it has remained parcel of the possessions of that see ever since, his grace the archbishop being the present patron of it.
This rectory is valued in the king's books at 7l. 10S. 8d. It is now a discharged living, of the clear yearly certified value of forty pounds. In 1588 it was valued at thirty pounds, communicants 108. In 1640 it was valued at sixty pounds, communicants 180.
There was a decree made in the court of exchequer, on the complaint of Laurence Rook, then the queen's farmer, of the scite and demesnes of Horton manor, in the 39th year of queen Elizabeth, touching the payment of tithes to the rector of this parish, by which, certified by the queen's letters of inspeximus, a modus was established as having been time out of mind, for all pasture grounds, and of the dry cattle, and the wool of sheep and lambs feeding on them, and for certain sorts of wood mentioned therein.
Bryan Faussett, soon after he became rector, commenced a suit in the exchequer, for tithes due to him, in opposition to the above decree; but after carrying his suit on for several years, he dropped it, and the tithes have been ever since received by the succeeding rectors according to the above-mentioned decree.
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Photographed with my flip phone on the same day, in the same parking lot, as the white 2013 Mark 6 Golf hatchback sedan in the picture before this one on this photostream. The only visible difference is that tis one has Connecticut plates.
I don't know how many standard Mark 6 Golfs were sold in the United States, but I see plenty of them around. My neighbor has one, a 2013 model; I have a 2012. When the decision on whether or not to sell the mark 8 Golf in the States still not made at this writing, I would hope that Volkswagen of America would consider the loyalty of its die-hard Europhile customer base in making its decision.
I'm exploring the various design principles in terms of styling. This is meant to be unity - round objects of the same colour grouped together.
See my other images for:
We do not like the same face and do not like what we love and what we do not like we share the road
So you must be your friend
Same photo, but with some sharpness brought back to the eyes and lips. Missing nail polish was also filled in.
Provision was first made for a market when the Police Village of Hamilton was incorporated in 1833 and the market itself opened for business in 1837. It has existed on primarily the same site ever since although the layout has changed many times over the years.
002-32022189108737
Same spot as last year, other side of the table at The Sunset Bar and Grill, Maho Beach, Sint Maarten. Little Softer, a lot less colour, and a totally different mood.
English
Maritime Museum
The Maritime Museum (Portuguese: Museu de Marinha) of Lisbon is dedicated to all aspects of the History of navigation in Portugal. The museum is administered by the Portuguese Navy and is located in the touristic district of Belém. It occupies a part of the neo-Manueline Western wing of the Jerónimos Monastery (together with the National Museum of Archaeology) as well as a modern annex built to the North of the monastery.
The history of the museum is deeply related to King Luís I (1838-1889), who was a lover of oceanographic studies and an accomplished navigator himself. He created in 1863 a collection of items related to the preservation of maritime history of Portugal, a collection that was enlarged in the following decades, culminating in the inauguration of the Maritime Museum in 1963 in its present location.
The exhibits include historical paintings, archaeological items and many scale models of ships used in Portugal since the 15th century. It is one of the most visited Portuguese museums.
Jerónimos Monastery
The Hieronymites Monastery, is located in the Belém district of Lisbon, Portugal. This magnificent monastery can be considered one of the most prominent monuments in Lisbon and is certainly one of the most successful achievements of the Manueline style (Portuguese late-Gothic). In 1983, it was classified by the UNESCO, with nearby Belém Tower, as a World Heritage Site.
History
The house for the Hieronymite monks was built on the same site of the Ermida do Restelo, a hermitage that was founded by Henry the Navigator at about 1450. It was at this hermitage, that was already in disrepair, that Vasco da Gama and his men spent the night in prayer before departing for India in 1497
The existing structure was started on the orders of Manuel I (1515–1521) to commemorate Vasco da Gama's successful return from India. It was originally meant as a church for the burial of the House of Aviz, but it also became a house of prayer for seamen leaving or entering port.
Construction of the monastery began in 1502 and took 50 years to complete. He used pedra lioz, a local gold-coloured limestone, for its construction. The building of the monastery was funded by a 5% tax on eastern spices, with the exceptions of pepper, cinnamon, and cloves, revenue from which went straight to the Crown. By this influx of riches, the architects had enough financial margin to think big. The enormous amount of funds needed for this monastery meant abandoning the construction of the Aviz pantheon in the Monastery of Batalha.
The monastery was designed in the Manueline style by Diogo de Boitaca (who was probably one of the originators of this style with the Monastery of Jesus of Setúbal in Setúbal). He built the church, the monastery, the sacristy, and the refectory. He was succeeded by the Spaniard João de Castilho, who took charge of construction in around 1517. Castilho gradually moved from the Manueline style to the Plateresco style, a style with lavish decorations that remind of silver ware (plata). There were several sculptors who made their mark on this building. Nicolau Chanterene added depth with his Renaissance themes. The construction came to a halt when the king Manuel I died in 1521.
The architect Diogo de Torralva resumed the construction of the monastery in 1550, adding the main chapel, the choir, and completing the two stories of the monastery, using only Renaissance motifs. His work was continued in 1571 by Jérôme de Rouen (also called Jerónimo de Ruão) who added some Classical elements. The construction stopped in 1580 with the union of Spain and Portugal, because the building of the Escorial in Spain was now draining away all the funds.
The monastery withstood the Great Earthquake of 1755 without too much damage. But when the building became vacant in 1833 by the abolition of the religious orders in Portugal, it began to deteriorate to the point of almost collapsing. A cupola was later added to the southwestern tower.
On December 13, 2007, the Treaty of Lisbon was signed at the monastery, laying down the basis for the reform of the European Union.
South portal
The ornate main entrance to the monastery was designed by João de Castilho and is considered as one of the most magnificent of his time. This shrine-like portal is large, 32 m high and 12 m wide, extending up for two stories. It features, surrounded by an abundance of gables, pinnacles, many carved figures standing under a baldachin in exquisitely carved niches, around a statue of Henry the Navigator, standing on a pedestal between the two doors.
The tympanum, above the double door, displays in half-relief two scenes from the life of Saint Jerome. On the left, the removal of a thorn by St. Jerome from a lion's paw, after which the lion became his best friend. The right scene depicts the saint in the desert. The spandrel between these scenes shows the coat-of-arms of king Manuel I. The statue with the sword in the niche of the pier probably represents Henry the Navigator. Wherever one looks in the archivolt and tympanum, one sees all the elements of the Manueline style.
The Madonna of Belém stands on a pedestal on top of the archivolt, above it stands a statue of the Archangel Michael and on top of the portal stands the cross of the Order of Christ. The portal is harmoniously flanked on each side by a large window with richly decorated mouldings.
Western portal
This western portal is a good example of the transition from the Gothic style to Renaissance. It was built by Nicolau Chanterene in 1517. This was probably his first commission in Portugal. It is now spanned by a vestibule, added in the 19th century, that forms a transition between the church and the ambulatory.
The tympanum depicts the Annunciation, the Nativity, and the Epiphany. Two angels, holdings the arms of Portugal, close the archivolt. The splays on each side of the portal are filled with statues, among them king Manuel I and his second wife Maria of Aragón, kneeling in a niche under a lavishly decorated baldachin. They are flanked by their patron saints St. Jeronimos and John the Baptist.
The supporting corbels are decorated with little angels holding the coat-of-arms and, at the side of the king, an armillary sphere and, at the side of the queen, three blooming twigs
Interior
Diogo Boitac laid the foundations for this three-aisled church with five bays under a single vault, a clearly marked but only slightly projecting transept and a raised choir. The aisles and the nave are of about equal height in the manner of a hall church. Boitac built the walls of the church as far as the cornices and then started with the construction of the adjoining monastery.
João de Castilho, a Spanish architect and sculptor, continued the construction in 1517. He completed the retaining walls and the unique single-span ribbed vault, a combination of stellar vaulting and tracery vaults spanning the 19 m-wide church. Each set of ribs in the vaulting is secured by bosses. The bold design (1522) of the transversal vault of the transept lacks any piers or columns, while Boitac had originally planned three bays in the transept. The unsupported vault of the transept gives the viewer the impression as if it floats in the air.
He also ornamented the six 25m-high, slender, articulated, octagonal columns with refined grotesque or floral motives announcing the Renaissance style. The northern column closest to the transept shows a medallion that probably is a portrait of Boitac or João de Castilho.
The end result of the construction of this Late Gothic hall church is aesthetically and architecturally a masterwork. It augments the spatial effect of this vast building.
At the end of the side aisles and on both sides of the choir stand Manueline altars dating from the 16th and the 17th centuries. They are decorated with carved work in golden and green colours. One of them has a statue of St. Jerome in multi-coloured enamelled terracotta.
This chancel was ordered by Queen Catherine of Habsburg as the final resting place for the royal family. It is the work of Jerónimo de Ruão (Jean de Rouen) in Classical style. The royal tombs rest on marble elephants and are set between Ionic pillars, topped by Corinthian pillars. The tombs on the left side of the choir belong to king Manuel I and his wife Maria of Aragon, while the tombs on the right side belong to King João III and his wife Queen Catherine of Habsburg.
Within the church, close to the western portal, are the stone tombs of Vasco da Gama (1468-1523), and of the great poet and recorder of the discoveries, Luís de Camões (1527-1570). Both tombs were sculpted by the nineteenth century sculptor Costa Mota in a harmonious neo-Manueline style. The mortal remains of both were transferred to these tombs in 1880.
Monastery
Work on the vast square cloister (55 x 55 m) of the monastery was begun by Boitac. He built the groin vaults with wide arches and windows with tracery resting on delicate mullions. João de Castilho finished the construction by giving the lower storey a classical overlay and building a more recessed upper storey. The construction of such a two-storey cloister was a novelty at the time. Castilho changed the original round columns of Boitac into rectangular ones. He put Plateresque-style ornaments on it.
Each wing consists of six bays with tracery vaults. The four inner bays rest on massive buttresses, forming broad arcades. The corner bays are linked by a diagonal arched construction and show the richly decorated corner pillars.
The inside walls of the cloister have a wealth of Manueline motives with nautical ornaments, and European, Moorish ans eastern elements. The decorations on the outer walls of the inner courtyard were made in Plateresco style by Castilho. This ornamentation on the walls and the traceried arches of the arcades give the construction a filigree aspect.
The round arches and the horizontal structure are clearly in line with the Renaissance style, while at the same time there is also a relationship with Spanish architecture.
One of the arcades contains the sober tomb of the poet Fernando Pessoa. There are several tombs in the chapter house : poet and playwright Almeida Garrett (1799-1854), writer-historian Alexandre Herculano (1810-1877), president Teófilo Braga (1843-1924) and president Óscar Carmona (1869-1951). The refectory across the chapter house has several azulejos tiles from the 17th century.
The cloister had a religious function as well as a representative function by its decorative ornamentation and the dynastic symbolic motives, such as the armillarium, coat-of-arms, and the cross from the Order of Christ, showing the growing world power of Portugal.
In an extension, added to the monastery during the restoration 1850, is located the Museu Nacional de Arqueologia (National Archaeological Museum). The Museu da Marinha (Maritime Museum) is located in the west wing.
The church and the monastery, like the nearby Torre de Belém and Padrão dos Descobrimentos, symbolises the Portuguese Age of Discovery and is among the main tourist attractions of Lisbon.
Português
Museu da Marinha
pt.wikipedia.org/wiki/Museu_da_marinha
O Museu remonta a 1863, quando D. Luís decretou a constituição de uma colecção de testemunhos relacionados com a actividade marítima portuguesa.
Depois de passar por vários espaços, nomeadamente o palácio dos Condes de Farrobo nas Laranjeiras, em Lisboa, onde esteve de 1949 até 1962, ano em que se instalou nas alas Norte e Poente do Mosteiro dos Jerónimos. Considerado Organismo Cultural da Marinha de Guerra Portuguesa, a sua missão, mais do que relevar exclusivamente os assuntos militares navais, é salvaguardar e divulgar o passado marítimo português e tudo o que se relaciona com os mais diversos aspectos e actividades humanas no mar.
on the holy cards lots of ESCARCHAS
it happened this morning 7/30/12 affter the 6am rosary
Scientific Study Claimed To Yield No Clue As To Composition Of Mysterious 'Glitter'
[In many parts of the world or at least the West, those involved in devotional and charismatic practices have asserted that at times a strange "glitter" falls, like decorative manna. This is a particularly difficult phenomenon to accept in the way of its strangeness and glitziness, although it was reported during the apparitions at Fatima, Portugal, during 1917 in an ephemeral form which soon vanished, leaving no material.]
The glitter reported in some parts of the world allegedly remains as a physical manifestation. While remaining open we warn that the materialization of any such thing can be occult, and so we place that as input for discernment. At the same time, Christians across denominations have been reporting both the glitter and "gold dust" during especially poignant spiritual moments. The alleged phenomenon is prevalent in South America, particularly Venezuela -- including the approved apparition site of Betania -- as well as the Miami area.
In Latin America it is known as "escarchas." Below we present an article translated by former monk Allan Weilart from a Spanish article entitled, "La Gracia de las Escarchas" or "The Grace of the Escarchas," including scientific tests of the "glitter." The article, from a while back, was translated from the official website of the convent at Carrizal, Venezuela where, along with all the houses of the same community in Venezuela, "escarchas" were said fall from "Heaven" during daily Mass. We submit it unedited for your strict discernment]:
"The Grace of Escarchas"
translated from the Spanish:
The theme of escarchas has become a controversial topic for certain people, some lend absolute credibility to them, believing they are a sign that shows the presence and aid of the Most Holy Virgin, just as she affirmed it that day February 9, 1993, to Sister Mary Carmen. Others reject such a possibility and doubt, laughing it all off.
It is important to precisely touch on this theme with a certain latitude by noting that escarchas from Carrizal have been studied twice in different laboratories of the Central University of Venezuela.
The first study was carried out by the petition of the Sister Mary Clara, superior of the Servants of Jesus in Carrizal and by the Chief Engineer who was the intermediary with the UCV, since was he graduated from that university in the Faculty of Engineering and could help in that sense. The Laboratory of Special Studies of the School of Mechanical Engineering accepted the assignment and proceeded with a thorough a scientific investigation.
This study was carried out September 21 -- October 14, 1993. The samples were taken of escarchas which appeared on different days within the dates mentioned, in the monastery of Carrizal, as well as a sample of the escarchas which appeared the day following the first apparition so that those also could be analyzed.
So once they separated and placed the samples in test tubes. They were sealed airtight, to prevent the possibility of fraud, by order of the Chief Engineer. He was likewise present during the majority of the hours of study dedicated to the investigation. In this manner and under these conditions, were the escarchas delivered to the laboratory of the UCV.
It is interesting here to allude to an event which happened September 22, when at 9:00 AM, a doctor came to the laboratory and related that the previous day having listened on the origin of the escarchas, and having access to the laboratory, had secretly taken two of these escarchas to his two small children who had suffered from chronic asthma for some years.
He related that after having taken the escarchas home, the children unexpectedly suffered a severe asthma attack and expelled phlegm by coughing almost all night. They were cured when they awoke; the asthma had disappeared!
The laboratory continued its scientific examination of the escarchas, submitting them to study and observation, by viewing them in the microscope without processing and in the electron microscope without processing.
Then they were studied again in the microscope and in the electronic one, but this time with processing chemicals.
They were then submitted to different mechanical actions and to other various chemical processing and incinerated in a burning flame. The results were similar to the ones found in the second more comprehensive and exhaustive study.
This second study was carried out, with the consent of the Sister Mary Clara, with a much more extensive sample of escarchas, including industrial glitter, manufactured by man, in order to know the difference between them.
From among the escarchas that appeared from the Virgin were chosen samples from other convents in Venezuela in which this phenomenon had also taken place, including some collected during a conference of the Marian Movement of Priests on March 2, 1992.
The colors of the religious escarchas chosen for this scientific study, so-called to distinguish them from manufactured glitter were silver, gold, green, red, aquamarine, pink, and transparent.
They took the shapes of squares, rectangles, and hexagons. Their size was between 1 and 2 millimeters.
There was also golden dust collected. The circumstances of these appearance of escarchas was related to some of these situations: moments of anguish and pain, dedication to the Virgin, moments of prayer, and even without any particular reason: simply they appeared.
Some escarchas had appeared on the hands, others on the face; there were also taken from various parts of the body, and even some collected off bedspreads, off the cloths of the altar, or off the pews of the church. As for type of people they had been collected from: children, youths and adults, religious sisters, as well as laymen of both sexes.
This second study was initiated in October of 1994 and was finished in May of 1995. The thesis of the experiment had this title: "INVESTIGATION OF THE PRIVATE MATERIAL OF VARIOUS COLORS AND ITS COMPARISON WITH INDUSTRIAL GLITTER"
The religious escarchas taken of the samples chosen of the places already mentioned were submitted to the same experimental processing that the other man-made glitter, in order to compare the physiochemical characteristics of both types and to compare likewise the effects produced by subjugation of both groups to mechanical actions, incinerations by flame, chemical
processing, and other means.
The chemical processing both types of escarchas (religious and industrial glitter) were submitted successively to nitric acid, hydrochloric acid, isopropol alcohol, to NITAL (mixture of alcohol and nitric acid), to hydroxide of sodium, to benzol, to benzene, and to flurohydric acid. After being submitted to these chemical substances for periods that oscillated between 60 minutes and several days, they were examined by electron microscope.
Selected for this experiment was the laboratory of Physics of the Faculty of Sciences of the Central University, in which was located one of the better electron microscopes in Venezuela.
The results were carefully scrutinized by three professors and continuously monitored by the Licentiate in Biology, Gillermo Strap, of the Laboratory of Physics of the UCV. The conditions of the experiments and strict measures of scientific character were carefully followed.
These results can be summarized thus:
A.- Simple observation can differentiate the religious escarchas from man-made glitter in the following way: the religious ones have greater quantity of tones in its color. For example in glitter, they came three types of green tone and in the religious to seven types of that tone of
color can be observed. The religious escarchas are thin, light, and shine with apparently their own brightness; they do not reflect light shined on them in the same manner as does glitter. The religious escarchas adhere to any surface and it is difficult to remove them. They present two faces or surfaces, as the plant leaves: a "top" and "bottom" side.
On the other hand, manufactured glitter is rough; it feels sandy, without its own brightness, it dazzles when any light shines on it; it is not as adherent as escarchas, and they present two equal surfaces.
B - Observation with optic microscope, without processing the following differences can be found:
In the religious escarchas is observed the presence of protozoans or of green or various algae and blue or of diverse fungi, bubbles of air, water, and crystals. These elements always remained static, without activity, they seemed like fossils.
In the man-made glitter it is observed that besides having the two equal faces lack protozoans, fungi, algae and they do not contain anything organic in them.
C - Of the observation with electron microscope without processing, can be appreciated the following differences:
The escarchas are not metallic -- it is impossible to see them without first covering them with gold (does not apply with silver escarchas), in order visualize them with the detachment of the necessary secondary electrons to be able to view them through the electron microscope. They show they have a laminated structure. The edges are solid.
Glitter possesses half of the thickness of the religious escarchas; they are of plastic material and the mark of the cut of the machine is observed at the same junction, as if were a fingerprint. The edges are not solid.
D.- Of the observation of the frosts submitted to various chemical processing and then analyzed by optic microscope, can be appreciated these differences:
No differences were found when both groups were submitted to nitric acid, hydrochloric acid and distilled water.
But with isopropyl alcohol, the religious escarchas were not bleached, but the glitter was bleached 75 percent. With NITAL the religious escarchas remained stable while the glitter
suffered total discoloration, they diminished in size and developed pores, tracks, and bubbles of air.
With hydroxide of sodium the religious escarchas did not suffer alterations, while the glitter was reduced of size.
The test of acid fluorohydric acid turns out to be highly significant: the religious escarchas remained stable while the industrial glitter disappeared completely.
This last experiment shows that the religious escarchas are not metallic, neither they are of plastic, nor mica, nor resins. Their composition could not be determined. With the oxide of propylene the same thing was shown, although through this chemical substance, glitter suffered corrosion by its industrial nature, but not the religious escarchas.
E.- Of the observation of the frosts submitted to thermal procedure of flames and combustion is obtained these differences:
The religious frosts are bleached a little, but they increase their shine and do not leave any residual odor. The glitter is bleached completely; they lose the shine and they leave an irritating odor, noxious to the eyes and the throat. This scientific differential analysis is presented in order to present a clear conclusion that the phenomenon of escarchas cannot be so easily dismissed, as some have done, even to the point of laughter and mockery.
One can sin by negligence or omission, not only by action. It is a fact that from 1993 the phenomenon of escarchas has constantly increased and has reached in Venezuela such proportions that it cannot be ignored. This study can help in the comprehension of the reality of this phenomenon connected with the presence of the Virgin, just as she declared on February 9, 1993. Since the escarchas have become a phenomenon of incalculable proportions, the same one, the Most Holy Virgin deigned to deliver to a priest who desires to remain anonymous, the meaning of their colors.
I have here the message of the September 23, 1999:
Revelation About the Meaning of the Escarchas
In these times in which men feel self-satisfied and far away from my Son the
Lord, I want to declare in a humbler way, the message that I want to deliver
to them and to declare to them the meaning of the escarchas. The ones who
live in my heart are those who have been bought by the blood of my Son.
Therefore, prayer, sacrifice, reconciliation, and penitence are the weapons
with which are going to fight in the battle against Satan.
I want to announce to them the meaning of the colors of my frosts:
-- The silver: in them I show you the magnanimity of my heart. Ask me what you
want.
-- The golden: in them I incline toward the weak one; I am going to heal you
spiritually, physically, psychologically, morally.
-- The blue: in them I want to announce you my proximity. I am with you, I
have been present to you.
-- The green: they are a song so that open you to hope. I will act in the
favor of God. Hope in God.
-- The red: in times of trial you offer me a sacrifice; remember that I love
you.
-- The transparent: the road of humility is the path that leads to freedom. I
know those who are humble and simple
-- The aquamarines: is the road that is very treacherous and curved, I want
to tell you on that road, I will be with you.
To my children, who have been graced with my gifts, sprouted from the love
of my Son, and who are the sweetest fragrance of the Father, to all who
find shelter in His breast, I give my blessing in the name of the Father, of
the Son and of the Holy Spirit.
For your discernment only!
Our revolution was conceived in 1860's when our name, homosexual (same-sex) was coined in a German argument to decriminalize same sex relations. The word Homosexualität was coined by the German-Hungarian Károly Mária Kertbeny (born Karl Maria Benkert; 1824–82). It is a compound of Greek homo, same, and Medieval Latin sexualis, sexual. It occurs first in a letter to Karl Heinrich Ulrichs dated 6 May 1868, and then in two pamphlets published in 1869 in Leipzig arguing for reform of Paragraph 143 of the Prussian Penal Code penalizing sexual relations between men (Paragraph 143 des Preussichen Strafgesetzbuches vom 14.4.1851 und seine Aufrechterhaltung als Paragraph 152 im Entwurf eines Strafgesetzbuches für den Norddeutschen Bund [Paragraph 143 of the Prussian Penal Code and its Maintenance as Paragraph 152 of the Draft of a Penal Code for the North German Confederation].*
There follow a long pregnancy with gestation occurring mostly in Germany until the rise of Hitler, after which development moved to the English speaking world.
After growing labor pains in the 1950’s and early 1960's the water broke on Christopher Street in June 1969 but the birth was a few days later during July with the first meeting of the Gay Liberation Front. Oh, and where did we get that name? So many of the founders were college students involved in the anti-war movement that the name was adapted from the National Liberation Front in Vietnam - the Viet Cong.
This upfront and in your face political organization by their actions and example engendered hundreds more like it in cities and college towns across the nation. Many of which adopted the name GLF and then, the programs pioneered by both the Gay Liberation Front and the Gay Activist Alliance. Most took direct action; all had consciousness raising activities to liberate individuals from internalized oppression, and public education activities. All of which lead to an advancement in our freedom.
Without the Gay Liberation Front the GAA and their descendants the Stonewall Uprising would not be remembered today any more than the uprisings of leftists in 1848. In 1968 there were almost 130 major riots in the USA.
Stonewall would have been just another riot in a decade filled with riot, shootings, bombing and the burning of whole neighborhoods.
Although the generation that brought Gay Liberation into being has been replaced by a generation concerned with conceptualization of sex rolls rather than sexuality or perhaps because we are being left behind I offer to the early liberalizationists this tribute taken from a Jean Renoir film, "They can not wipe out what we have given to the World. Before we arrived people just stared at liberty like the lover forbidden to approach his beloved. Now thanks to us the lover embraces his beloved."
Happy Birthday G.L.F.!
Before we were born Whitman described the Spirit that awoke in us and moved us...
AS I lay with my head in your lap camerado,
The confession I made I resume, what I said to you and the open
air I resume,
I know I am restless and make others so,
I know my words are weapons full of danger, full of death,
For I confront peace, security, and all the settled laws, to unsettle
them,
I am more resolute because all have denied me than I could ever
have been had all accepted me,
I heed not and have never heeded either experience, cautions,
majorities, nor ridicule,
And the threat of what is call'd hell is little or nothing to me,
And the lure of what is call'd heaven is little or nothing to me;
Dear camerado! I confess I have urged you onward with me, and
still urge you, without the least idea what is our destination,
Or whether we shall be victorious, or utterly quell'd and defeated.
‘Sing if you’re glad to be Gay’
*GVGK Tang May 6, 2018 - Wikkimedia Commons.
The Aspang station in National Socialism
In contrast to Germany, where the Jewish population was deported from several cities, the central location for the deportations of the Jewish population of Vienna and Austria was Vienna's Aspang railway station in the 3rd district. In the course of the deportations, which departed from Vienna between February 1941 and October 1942, the majority of the Jewish population was deported from there to ghettos and extermination camps in the east. The station, which is a bit off the main train stations or main railway lines and therefore less frequented, was probably chosen deliberately for this purpose. At the same time, however, the station was located in the middle of the city, so that the sometimes weekly deportation of about a thousand Jews was not unnoticed, but followed before the eyes of the population. Between 1939 and 1945, a total of 48,953 Jews were deported from Vienna, 47,035 of them in 47 transports from Vienna's Aspangbahnhof.
Deportations from the Aspang station - transports and number of victims
The first two transports handled at Aspang Station were those from October 20 and 26, 1939, to Nisko on the river San, with which 1,584 Jewish men were deported from Vienna, who had previously been interned in the Gänsbacher alley transit camp. The bulk of the Jewish population was deported with the 1941 spring deportations and the major deportations between October 1941 and October 1942 - a total of 45,451 women, men and children in 45 transports, with each transport between 900 and over 1000 people. Among them were not only Viennese, but also Jews from the federal states, who had been expelled to Vienna in 1938/39. Politically persecuted, stateless Jews and other non-Jewish groups of victims, however, were sent in the years 1938/39 mainly from Westbahnhof (Western Railway Station) to Dachau and Buchenwald, and later also to Mauthausen. The Nordbahnhof (Norther Railway Station) only served as a deportation station for smaller and individual transports after the completion of the major deportations from 1943 to the end of the war. In the years 1943-1945 a total of 1,918 Jews were deported.
According to the calculations of the historian Jonny Moser, only a total of 1,734 Jews survived the deportation to the ghettos and extermination camps. Of the 45,451 in the years 1941 and 1942 deported from the Aspang station, the majority was murdered, 989 people survived, including the via Theresienstadt to Auschwitz deported later writer Ruth Klüger.
Destinations of the deportation trains
The destinations of the deportations were the "Generalgouvernement (the German administered part of Poland during World War II)" (Nisko, Opole, Kielce, Modliborczicze, Łagów / Opatów and Izbica), Łódź (Warthegau), Riga (Latvia), Minsk with Maly Trostinec (Belarus), Theresienstadt/Terezin ("Protectorate") and Auschwitz (Upper Silesia). The train journey lasted between two days and one week. About half of all deportees from Vienna came to Theresienstadt (15,122 people) and Minsk / Maly Trostinec (9,471 people). From Theresienstadt around half of the Jews from the former Austria were sent on between August 1942 and October 1944 to Auschwitz and other places of extermination, such as Treblinka, and murdered, including the sisters of Sigmund Freud.
Roma and Sinti
Most of the Austrian Roma and Sinti were deported from train stations in Burgenland and Styria, partly directly from the Lackenbach detention camp. Some of the Roma and Sinti living in Vienna, including the family of Ceija Stojka (1933-2013), were also deported from Vienna in 1943. Since at this time the Aspang station was no longer used for deportation transports, it can be assumed that Roma and Sinti were not deported from there.
The Aspang station in the years 1945-2002
After the Second World War, the Aspang station was used by the British occupation as a station for supplies. The passenger operation was maintained until 1971. This year, the rapid-transit railway station Rennweg was opened. The station building was demolished in the summer of 1977. The historic railway line, however, continued to exist and was later used by the airport express train (S7) and as a freight yard. The railway area was still used until 2001 as a freight yard. In 2002, the entire railway system of the Aspang Railway was broken off and a tunnel was built for the airport rapid transit railway. Furthermore, a crossing-free link was created with the rapid transit main line. As a result, traffic usage disappeared underground and was also the prelude to a high-quality urban development of the entire Aspang area.
Memorial stone and planned memorial
A commemorative plaque erected in 1983 with the call "Never forget!" recalls the Jews deported in the years 1939-1942 from the former Aspang station. In 1995, the city of Vienna renamed the forecourt into Place of the Victims of the Deportation.
On the grounds of the former Aspang station, the new district of Eurogate is under construction. The Leon Zelman Park located there was named after the founder of the "Jewish Welcome Service". An educational campus with kindergarten and schools will be named after Aron Menczer (1917-1943), head of the Zionist Youth Aliyah. Aron Menczer was deported to Theresienstadt on 24 September 1942 with one of the last major transports and murdered in Auschwitz in 1943. A memorial for the victims of the deportation is to be erected on the site until the summer of 2017.
Opening of the Aspangbahnhof Memorial September 7, 2017
The memorial at the Aspangbahnhof was on 7 September 2017 in the presence of City Councilor Andreas Mailath-Pokorny, Municipal Councilor for Housing, Housing and Urban Renewal Michael Ludwig, the Ambassador of the State of Israel Talya Lador-Fresher, the President of the Jewish Community Oskar Deutsch, and numerous Personalities of political and cultural life and representatives of the Jewish community opened. The memorial is located in the Leon Zelman Park, Vienna 3, Aspang grounds. The memorial was designed by the artist group PRINDpod as part of the project KÖR Kunst in the public space Vienna, which lives since 1984 as a team in Vienna. It recalls the 47,035 Jews who were deported from the Aspang Station to the ghettos and extermination camps in 47 transports in the years 1939 and 1941/1942, of which only 1073 survived. One of these survivors, Herbert Schrott, born in 1926, spoke as a witness at the opening. The memorial "with two concrete rails converging conically over a length of about 30 meters points to the railway tracks" of the former station. These rails come together in a concrete block and end in this. In this way, the visualization of the journey to death should be symbolized.
Der Aspangbahnhof im Nationalsozialismus
Im Unterschied zu Deutschland, wo die jüdische Bevölkerung aus mehreren Städten deportiert wurde, war der zentrale Ort für die Deportationen der jüdischen Bevölkerung Wiens und Österreichs der Wiener Aspangbahnhof im 3. Bezirk. Im Zuge der Deportationen, die zwischen Februar 1941 und Oktober 1942 von Wien abgingen, wurde der Großteil der jüdischen Bevölkerung von dort in Ghettos und Vernichtungslager im Osten deportiert. Der etwas abseits der großen Bahnhöfe bzw. Haupteisenbahnrouten liegende und daher weniger frequentierte Bahnhof wurde vermutlich bewusst für diesen Zweck ausgewählt. Gleichzeitig befand sich der Bahnhof jedoch mitten in der Stadt, sodass der zuweilen wöchentliche Abtransport von jeweils rund tausend Jüdinnen und Juden nicht unbemerkt, sondern vor den Augen der Bevölkerung erfolgte. Zwischen 1939 und 1945 wurden insgesamt 48.953 Jüdinnen und Juden aus Wien deportiert, davon 47.035 Personen in 47 Transporten vom Wiener Aspangbahnhof.
Deportationen vom Aspangbahnhof – Transporte und Opferzahlen
Die ersten beiden am Aspangbahnhof abgefertigten Transporte waren jene vom 20. und 26. Oktober 1939 nach Nisko am San, mit denen 1.584 jüdische Männer aus Wien deportiert wurden, die zuvor im Sammellager Gänsbachergasse interniert worden waren. Der Großteil der jüdischen Bevölkerung wurde mit den Frühjahrsdeportationen 1941 und den großen Deportationen zwischen Oktober 1941 und Oktober 1942 deportiert – insgesamt 45.451 Frauen, Männer und Kinder in 45 Transporten, wobei jeder Transport zwischen 900 und über 1000 Personen umfasste. Darunter waren nicht nur Wienerinnen und Wiener, sondern auch Jüdinnen und Juden aus den Bundesländern, die 1938/39 nach Wien vertrieben worden waren. Politische Verfolgte, staatenlose Juden sowie andere nichtjüdische Opfergruppen wurden hingegen in den Jahren 1938/39 vorwiegend vom Westbahnhof nach Dachau und Buchenwald, später auch nach Mauthausen verschickt. Der Nordbahnhof fungierte erst nach Abschluss der großen Deportationen von 1943 bis Kriegsende als Deportationsbahnhof für kleinere und Einzeltransporte. In den Jahren 1943-1945 wurden insgesamt 1.918 Jüdinnen und Juden deportiert.
Laut den Berechnungen des Historikers Jonny Moser überlebten nur insgesamt 1.734 Jüdinnen und Juden die Deportation in die Ghettos und Vernichtungslager. Von den 45.451 in den Jahren 1941 und 1942 vom Aspangbahnhof Deportierten wurde der Großteil ermordet, 989 Personen überlebten, darunter die über Theresienstadt nach Auschwitz deportierte spätere Schriftstellerin Ruth Klüger.
Zielorte der Deportationszüge
Die Zielorte der Deportationen waren das "Generalgouvernement" (Nisko, Opole, Kielce, Modliborczicze, Łagów/Opatów und Izbica), Łódź (Warthegau), Riga (Lettland), Minsk mit Maly Trostinec (Weißrussland), Theresienstadt ("Protektorat") und Auschwitz (Oberschlesien). Die Bahnfahrt dauerte zwischen zwei Tagen und einer Woche. Rund die Hälfte aller aus Wien Deportierten kam nach Theresienstadt (15.122 Personen) und Minsk / Maly Trostinec (9.471 Personen). Von Theresienstadt wurden rund die Hälfte der aus dem ehemaligen Österreich stammenden Jüdinnen und Juden zwischen August 1942 und Oktober 1944 nach Auschwitz und andere Vernichtungsorte wie Treblinka weiter verschickt und ermordet, darunter die Schwestern von Sigmund Freud.
Roma und Sinti
Der Großteil der österreichischen Roma und Sinti wurde von Bahnhöfen im Burgenland und in der Steiermark, zum Teil direkt vom Anhaltelager Lackenbach deportiert. Ein Teil der in Wien lebenden Roma und Sinti, darunter die Familie von Ceija Stojka (1933-2013), wurde ab 1943 auch von Wien aus deportiert. Da zu diesem Zeitpunkt der Aspangbahnhof nicht mehr für Deportationstransporte in Verwendung war, ist anzunehmen, dass Roma und Sinti nicht von dort deportiert wurden.
Der Aspangbahnhof in den Jahren 1945-2002
Nach dem Zweiten Weltkrieg diente der Aspangbahnhof der britischen Besatzung als Bahnhof für den Nachschub. Der Personenbetrieb wurde bis 1971 aufrechterhalten. In diesem Jahr eröffnete man die Schnellbahnstation Rennweg. Das Bahnhofsgebäude wurde im Sommer 1977 demoliert. Die historische Bahntrasse blieb jedoch weiterhin bestehen und wurde später durch die Flughafen-Schnellbahn (S7) sowie als Güterbahnhof genutzt. Das Bahnareal wurde noch bis 2001 als Güterbahnhof genutzt. Im Jahr 2002 wurde die gesamte Bahnanlage der Aspangbahn abgebrochen und ein Tunnel für die Flughafen-Schnellbahn errichtet. Ferner wurde eine kreuzungsfreie Verbindungsstrecke mit der Schnellbahn-Stammstrecke geschaffen. Damit verschwand die verkehrliche Nutzung unter die Erde und war zugleich der Auftakt für eine hochwertige städtebauliche Entwicklung der gesamten Aspanggründe.
Gedenkstein und geplantes Mahnmal
Eine 1983 errichtete Gedenktafel mit dem Aufruf "Niemals vergessen!" erinnert an die in den Jahren 1939-1942 vom ehemaligen Aspangbahnhof deportierten Jüdinnen und Juden. 1995 benennt die Stadt Wien den Vorplatz in Platz der Opfer der Deportation.
Auf dem Gelände des ehemaligen Aspangbahnhofs ist der neue Stadtteil Eurogate im Entstehen. Der dort befindliche Leon-Zelman-Park wurde nach dem Gründer des "Jewish Welcome Service" benannt. Ein Bildungscampus mit Kindergarten und Schulen wird den Namen von Aron Menczer (1917-1943), dem Leiter der zionistischen Jugendalijah, tragen. Aron Menczer wurde mit einem der letzten großen Transporte am 24. September 1942 nach Theresienstadt deportiert und 1943 in Auschwitz ermordet. Ein Mahnmal für die Opfer der Deportation soll bis Sommer 2017 auf dem Gelände errichtet werden.
Eröffnung des Mahnmals Aspangbahnhof 7. September 2017
Das Mahnmal am Aspangbahnhof wurde am 7. September 2017 unter Beisein von Kulturstadtrat Andreas Mailath-Pokorny, Amtsführendem Stadtrat für Wohnen, Wohnbau und Stadterneuerung Michael Ludwig, der Botschafterin des Staates Israel Talya Lador-Fresher, des Präsidenten der Israelitischen Kultusgemeinde Oskar Deutsch, sowie zahlreichen Persönlichkeiten des politischen und kulturellen Lebens und Vertretern der Israelitischen Kultusgemeinde eröffnet. Das Mahnmal befindet sich im Leon-Zelman-Park, Wien 3, Aspanggründe. Das Mahnmal wurde im Rahmen des Projektes KÖR Kunst im öffentlichen Raum Wien von der Künstlergruppe PRINDpod entworden, die seit 1984 als Team in Wien lebt. Es erinnert an die 47.035 Juden und Jüdinnen, die vom Aspangbahnhof in 47 Transporten in den Jahren 1939 und 1941/1942 in die Ghettos und Vernichtungslager deportiert wurden und von denen nur 1073 überlebten. Einer dieser Überlebenden, der 1926 geborene Herbert Schrott, sprach als Zeitzeuge bei der Eröffnung. Das Mahnmal "verweist mit zwei über eine Länge von rund 30 Metern konisch zusammenlaufenden Betonschienen auf die Gleisanlagen" des ehemaligen Bahnhofs. Diese Bahnschienen laufen in einem Betonblock zusammen und enden in diesem. Auf diese Weise sollte die Visulisierung der Reise in den Tod symbolisiert werden.
Same difficult problem, two slightly different ways of tackling it..
I have been going here since it opened!!
Luther, Katie and I had a good session down there this evening..
Luther and Katie were doing great!
History -
"The Foundry Climbing Centre in Sheffield was the UK's first dedicated indoor climbing centre. Opened in 1991 it was designed, by climbers, to suit everyone from beginner to expert. It offers walls up to 13m high and lead/top rope climbs with 150 routes and bouldering"
"We at The Foundry provide climbing facilities for people of all ages and abilities. We have over 75 lead routes, 75+ top rope routes, 7 Autobelays, 100+ boulder problems and training and gym facilities"