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Speculation has it that the first scholars were roaming around in Oxford as early as 1096. In the many centuries since the deep musings, groundbreaking research and endless streams of rebellious, (presumably, nay hopefully) intelligent young students coming up with new nefarious ways act out have imbued it's very essence.
So it shouldn't be surprising that when my mom came to visit, Oxford had it's own day dedicated to it, and ended up being one of her favorite things of the trip -- especially this wonderful museum.
This is based on some early speculations that the Quinjet set might have had something to do with Harley Quinn from back when we didn't have pictures of it yet.
The year ahead.....
After the horrible year that was 2020 I thought I’d try and give my predictions for the year that is 2021 and what I think may happen over five possible topics relating to the bus industry overall. Now I would state that these are purely speculative and done with the aid of my crystal ball and nothing more. However these are based on fairly sound opinions, trends and so have a reasonable hypothesis behind them. But they’re simply speculation on my part. So here goes...
1. The rise of hydrogen and the slower than anticipated decline of diesel. The first hydrogen double-deckers sneaked into service at the end of 2020 with First Aberdeen and others were delivered to Metroline. With orders placed for more with Natex West Midlands and Translink i suspect we’ll see more orders being placed for this fuel type which offers zero emissions but has none of the drawbacks of electric vehicles. However it’ll be with the support of Government grants though until prices come down, although they will. I also feel that there will be a small rush for clean diesel vehicles as operators begin to see the impact of LEZ’s and begin to restart investment. With funds being tight, any investment will be limited so I’d suspect that diesel sales, whilst declining overall over the past few years, may see a slight upturn overall.
2. Optare and the UK. I feel that 2021 will be a tough year for Optare, which was renamed - rather oddly - to Switch Mobility towards the end of 2020. Demand for its diesel range has virtually evaporated, particularly with alternatives such as the Mercedes-Benz based Mellor Strata for its best-selling Solo available at far less cost and its only its electric double-decker seems to be selling in any real number. It has this massive factory in the outskirts of Leeds which cannot be getting fully utilised and a few high profile customers cancelled orders last year, such as Reading Buses. It also suffered from industrial action which in a pandemic is some going. You may see production moved overseas or even a sale by its parent company. I wouldn’t bet against it, put it that way.
3. First contraction. I think most would expect this in some form, as the company grapples with issues in the US and it’s rail franchises. Whilst if you were looking at a map you’d sell Aberdeen, as it’s a relatively small operation and totally out on a limb, that won’t happen as it’d be very very political for the company despite the fact that it would be an attractive purchase to some. So if I was a betting man, I’d go for the remaining Manchester operations or the operations in Berkshire or Essex. Again, it’s just my opinion. It’ll keep ahold of its large city fleets, an example of which is seen here as First Glasgow 67834 (SN13EDF), branded for its Lanarkshire operations. What I’d also expect is the sale of some -possibly all - of its US operations and the handing back of one of its rail franchises.
4. Pullback in Lothians. Preston and Monklands. With a new broom in charge at Lothian Buses one thing I’d expect is a scale back of its operations in West Lothian. Possibly it’ll be a ‘gentleman’s agreement’ that’ll see it reduce services in West Lothian for Bright Bus disappearing. Another I’d expect to see is McGill’s scaling back its Monklands operations. Services there have been steadily reducing and I’d expect you may see it pull out and sell its operations to a local operator. Also, as a curve ball, I’d not be surprised if Rotala sells its Preston Bus operations to focus on Greater Manchester. Stagecoach again maybe?
5. Passenger numbers slowly recover as vaccinating takes hold. This is a bit of a given but I’d expect demand to start its slow climb back up in 2021 but whether they’ll ever recover is debatable. Business have discovered that many staff can work from home and it maybe the case that staff don’t go back to their offices for sometime or when they do, it’s possibly the odd day a week rather than the full working week. As such, I’d expect state support to continue and you may see some sort of franchise based model, as the present funding method is unsustainable long term.
So that’s my predictions. It’ll be interesting in early 2022 to look back and see how many, if any. I got right.
Kristen Stewart interview mag photoshoot.
The first decade of the 21st century, which is about to draw to a close, is in serious danger of being remembered as the time when fame was measured in pokes, tweets, and the ability to parlay a death-defying (and sometimes not so death-defying) degree of persona recklessness into a reality-television deal. But just as the door was about to slam shut on the double aughts, in walks—or, more appropriately, saunters—Kristen Stewart.
At 19, Stewart has already earned a place in the annals of pop-culture history. This is due to her starring role in Twilight, which—in case you’ve somehow managed to elude word of its all-encompassing death grip on young America—is a film based on the first in a series of very popular books about vampires, werewolves, and teenage life in the town of Forks, Washington. Stewart’s character, Bella Swan, is a newcomer to Forks who is forced to cope with the dueling pressures of starting life at a new school and the fact that her prospective boyfriend, the rakish Edward Cullen (played by the rakish Robert Pattinson), is a 104-year-old undead bloodsucker.
Given Twilight’s preoccupation with the timeless themes of misunderstood youth, troubled young love, and the intervening forces of darkness, the film’s success isn’t all that surprising. (To date, it has grossed more than $380 million worldwide.) Nor is the fact that more Twilights are in the offing: A second installment, New Moon, hits theaters in November, and a third, Eclipse, is due out next year. But the growing size and complexity of the Twilight machine has had some unavoidable implications:
In the last 12 months, Stewart has become a tabloid regular and a blog-stalked cynosure. The fact that her Twilight character is romantically linked to Pattinson’s in the film has also fueled nonstop speculation that they are involved in real life. BUYING A HOUSE? and GETTING MARRIED? were just a couple of the early autumn headlines. Between filming Twilight sequels, Stewart did a turn as Joan Jett in Floria Sigismondi’s new rock-band biopic The Runaways; even her hair for the film—which was chopped and dyed to mimic Jett’s late-’70s shag—inspired reams of media critique.
Stewart grew up in Los Angeles in a Hollywood family of sorts—her mother is a script supervisor, and her father is a stage manager—and as a kid announced her interest in working in front of the camera. Her second film, David Fincher’s 2002 thriller, Panic Room, in which she played Jodie Foster’s too-quick, too-wise, too-over-it daughter, proved an early indicator of her ability to play young, smart, but not precocious. Her performance in more left-of-center projects such as Sean Penn’s Into the Wild (2007) and this year’s Adventureland has only reinforced that notion. But if there’s a thread that runs through her relatively small body of work, it’s one that’s closely connected to the idea that you don’t have to be old to have soul. With Stewart, you don’t get 19-going-on-35. What you do get is a visceral window into what it means to be young and struggling to make sense of your own life and the world around you—and all the alternating waves of darkness and confusion and brightness and possibility that come with that. In many ways, it’s the unwritten nature of Stewart’s own story now, with its surreal subplots and recent twists and turns, that makes her compelling to watch. It’s true that she might very well be a rebel anodyne to many of her bleached and sprayed-on contemporaries. Or, like Bella Swan, she might just be someone who comes from somewhere, found her way into something exceptional, and is on her way to someplace else. Either way, she’s got a solid arc.
In celebration of Interview’s 40th anniversary, we askedactor, director, writer, and photographer Dennis Hopper—whose connection to the magazine reaches across all fourdecades—to handle the interviewing duties for this cover story. He graciously obliged. He spoke to Stewart, who was shooting Eclipse in Vancouver, from the set of his cable series, Crash, in Albuquerque, New Mexico.
DENNIS HOPPER: Before we start, I have a little six-year-old daughter here who’s going crazy right now because you’re on the phone. Could I just put her on for a second to say hello?
KRISTEN STEWART: Yeah, sure.
HOPPER: Okay, her name is Galen. [hands phone]
GALEN HOPPER: Hi!
STEWART: Hi! How are you?
GALEN: Good.
STEWART: It’s really nice to meet you, Galen. [pause] Hello?
GALEN: Hi!
HOPPER: [takes phone] She’s so excited.
STEWART: Wow, that made me so nervous!
HOPPER: It made you nervous?
STEWART: Yeah. I’m just sort of intimidated by kids. I didn’t know what to say.
HOPPER: Well, thank you for doing that. So how are you doing?
STEWART: I’m pretty good. I’m not very good at interviews, but this is a trip. Why in god’s name did you want to do this? You have no idea how cool this is for me.
HOPPER: Well, you’re a really good actress. And my daughter is your biggest fan, so I thought, What the hell? [laughs] I usually don’t do this, either. But you must be going through a lot right now, the way Twilight is hitting. You must have no peace at all.
STEWART: The sad thing is that I feel so boring because Twilight is literally how every conversation I have these days begins—whether it’s someone I’m meeting for the first time or someone I just haven’t seen in a while. The first thing I want to say to them is, “It’s insane! And, as a person, I can’t do anything!” But then I think to myself, God damn it, shut the fuck up.
HOPPER: [both laugh] You know, you’re giving really wonderful performances. Since you didn’t know you’d be making sequels when you were making the first Twilight, has it been difficult for you to get back into character for these new ones?
STEWART: I’ve actually always been interested in following a character more long term, but the only place to really do that as an actor is on a TV series. But the Twilight series is cool because you know what’s ahead of you—all of the books have been written. And I get breaks in between. It’s sort of a depressing thing to lose a character just when you’ve been able to get to know her. Usually, at the end of a film it’s like I’ve finally gotten to know this person completely, and then we’re done. That actually happened on the set of Twilight, and then it happened again on New Moon. Each time my character Bella became a different person, and I got to know that person and take her to the next level.
HOPPER: Have you been able to enjoy it? Or do you feel more pressure doing these sequels?
STEWART: I do feel more of a pressurized strain than what is typical for me. Usually, what drives you is your own personal responsibility to the script and the character and the people you are working with. But in this case, I have a responsibility not only to that but to everyone who has personal involvement in the books—and now that spans the world. It’s an insane concept. There are certain things in Twilight . . . As much as I’m proud of that movie and I do like it, I feel like maybe I brought too much of myself to the character. I feel like I really know Bella now. But most readers feel like they know Bella because it’s a first-person narrative. She’s like a little vessel and everyone experiences the story through her. All of these girls who are fans personally feel like they encapsulate that character. So it’s like, “How the hell am I going to do that for all of them? It’s impossible!” But I’ve decided, if you’re just unabashedly honest all of the time, you have nothing to be ashamed of.
HOPPER: These Twilight books have some dark material.
STEWART: But the movies aren’t that dark, as much as we’d all have loved to have made those films. But as pretty as it is to watch and as nice as it is to have watched these two characters find solace in each other, everything around them is absolute chaos. I mean, you have to question their motivations—to watch two people so unhealthily devoted to each other . . . I stand behind everything that they do. I have to justify it in my mind, or else I couldn’t play the character. But they are definitely not the most pragmatic characters. The weirdest fucking themes run through this story—like dominance and masochism. I mean, you always have to realize that the story needs to make sense to the 11-year-olds who read the book and aren’t necessarily going to be viewing a scene as foreplay. But then there is the other segment of the audience—a large percentage—who does see the scene as foreplay. And it’s pretty deep, heady foreplay. [laughs] So it’s fun to play it both ways. I mean, I don’t know what it feels like to make out with my vampire boyfriend because it isn’t something that anybody has ever felt. But it’s funny to think that a lot of the audience is 10 years old and will maybe one day grow up to realize there are a lot of involved thoughts in Twilight that they didn’t see before.
HOPPER: Well, you’re getting a lot of attention.
STEWART: Yeah, it’s weird. There’s an idea about who I am that’s eternally projected onto me, and then I almost feel like I have to fulfill that role. Even when things come out of my mouth, I want to be sure I’m saying exactly what I mean. All I’m thinking of is the fact that everything that I say is going to be criticized—not criticized, just evaluated and analyzed. And it’s always something that matters so much to me that doesn’t come out right. But in terms of how my life has changed, I never really went out a whole lot before. I’m sort of an in-my-head kind of person. I wish I could take more walks . . .
HOPPER: You can’t take walks?
STEWART: I’d like to take more walks after work, instead of having to come back to my hotel room and not leave. So it can be boring. I’ve been working as an actress since I was very young, and I know a lot of people who are actors who don’t have to deal with having a persona . . . You know, if you look up the word persona, it isn’t even real. The whole meaning of the word is that it’s made up, and it’s like I didn’t even get to make up my own. It can be annoying. But I have a really strong feeling that this is going to go away, that this is the most intense it’s going to get—and could get—and that it’s fleeting. So in a few years, I will hopefully become more like the people I want to become like.
HOPPER: Does it bother you to see yourself in the tabloids?
STEWART: There’s nothing you can do about it, to be honest. I don’t leave my hotel room—literally, I don’t. I don’t talk to anybody about my personal life, and maybe that perpetuates it, too. But it’s really important to own what you want to own and keep it to yourself. That said, the only way for me not to have somebody know where I went the night before is if I didn’t go out at all. So that’s what I’m trading. It depends what mood I’m in. Some nights, I think, “You know what? I don’t care. I’m just going to do what I want to do.” Then the next day I think, “Ugh.Now everyone thinks I’m going out to get the attention.” But it’s like, no, I actually, for a second, thought that maybe I could be like a normal person.
HOPPER: I was looking at all the films you’ve done, and you’ve worked with some extraordinarily talented people: Patricia Clarkson—god, she’s a great actress—and Jodie Foster. Just really wonderful people. And your performances are very different. You started when you were nine years old. You wanted to act, right? It wasn’t like you were forced into it because your parents were in the industry?
STEWART: No. Not at all.
HOPPER: Because Dean Stockwell is one of my best friends, and he has horror stories about acting when he was a kid. But you wanted to do this, right?
STEWART: It’s a weird thing to expect a child that young to say what they want to do, like act. I’m not sure it was a natural inclination for me either, but it was something that I fell into. To be honest, I had fun at first. It was the first thing I ever thrived at. My parents are crew. They were both baffled that I wanted to act. But they support anything that me and my brothers want to do. It was something I thought was fun because I grew up on sets. And then a few years later, I grew up and acting became very different to me. I think I was about 13.
HOPPER: Did you study with anyone? Or did you just pick it up through association?
STEWART: No, I just walked into it.
HOPPER: You learned it there. That’s the best place to learn. I saw Panic Room again last night.
STEWART: Really? I haven’t seen that in so long. That was the second movie I ever made. Thank god Jodie Foster did that movie because I wasn’t thinking about anything on that set. I was literally just hanging out with her and being myself. I can’t think about watching that—it would kill me. It would be like watching a home movie.
HOPPER: But you’re so good in it. Did you go to school while you were working as a kid?
STEWART: I went to public school up until junior high. I know it’s a little late and I’m a little old, but I just finished high school—with honors. The other day I was doing a graduation scene on Eclipse, and I had just finished high school myself the week before, so I told the crew, “Hey, just so you know, I’m actually graduating right now, and I’m not going to have another ceremony.” So I took a mock picture with an extra. I literally asked the actor to come back and shake my hand and hand me the diploma while I was dressed in a cap and gown.
Fanning, and he knows her as well, so it was cool. I actually hadn’t seen him in a couple of years. So it was sort of a trip because I’m different and he’s not. You know what I’m saying?
This is an excerpt of the October cover story. To read the full Kristen Stewart interview pick up a copy of Interview.
www.interviewmagazine.com/film/kristen-stewart-1/
CLICK ALL SIZES
oh pls. don't try to copy me
no POSERS allowed here!!!
pls. don't take my photos with w/out my permission
no STEALING pls.
btw. don't just view. leave comments && notes too:)
vampirekisses<333
2023 Chevrolet Thomas Minotour: after much speculation of trying to find out what the last mini would be numbered, we have finally gotten our result, 128 ! This has replaced a 2008 unit of the same number. The driver of this bus upgraded from 111, a 2016 unit.
The Garden of Cosmic Speculation is a 30 acre sculpture garden created by landscape architect and theorist Charles Jencks at his home, Portrack House, near Dumfries in South West Scotland..
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The garden is inspired by science and mathematics, with sculptures and landscaping on these themes, such as Black Holes and Fractals. The garden is not abundant with plants, but sets mathematical formulae and scientific phenomena in a setting which elegantly combines natural features and artificial symmetry and curves. It is probably unique among gardens, drawing comparisons with a similarly abstract garden in Scotland, Little Sparta..
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The garden is private but usually opens on one day each year through Scotland's Gardens Scheme and raises money for Maggie's Centres, a cancer care charity named for Maggie Keswick Jencks, the late wife of Charles Jencks.
In the first few decades of the 1600s, culminating in 1637, an economic bubble- generally considered to be the first of its kind in history- known as "tulip mania", or "tulpenmanie" in Dutch, was caused by wild speculation on the prices of tulips in the Netherlands. The rarest and most unique tulip varieties were highly prized as status symbols and luxury items by the elite of the time and anyone else who could afford a few of the most prized plants or their bulbs. Prices of the rarest kinds went on a wild upward spiral, driven by unrealistic speculation, and of course, the bubble eventually popped, leaving many with ruined lives and lost fortunes.
In taking this shot of something at once so incredibly commonplace and yet valuable, I was reminded of that historic craze and its implications, and the parallels one can draw between it (and any number of other, similar scenarios throughout history) and the current railfan scene, where it can often seem as though you have no worth if you aren't one of the first, one of the privileged few- one of the early investors, so to speak- to see a particular, esoteric operation, witness the last gasp of something rare, or become a minor celebrity for your "possession" of the best, the rarest, the most interesting. But as with the tulips, is that situation a bubble too, destined to burst when interest fades or moves on to the next greatest speculation? I don't know. But it often seems like I'm caught in the undertow of the railfan equivalent of some kind of tulip mania. Maybe I suffer from the fear of missing out, and I'm only feebly justifying this to myself, but I believe it's just as important to document the weeds alongside the tulips, the everyday as much as the rare. Like many of the tulip varieties that were so coveted in that craze 400ish years ago, what's commonplace now will no longer exist someday.
Anyway.... framed by some spring tulips, BNSF 8325 leads several units elephant-style with another entrant in the parade of Z-trains westward on the Chicago Sub "Racetrack" at Hinsdale, Illinois.
'One Thousand Speculations', 7.9-metre disco ball installation, Michel de Broin
torontolife.com/culture/luminato-hearn-generating-station/
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Richard L. Hearn Generating Station, built in 1951, was decommissioned in 1983
en.wikipedia.org/wiki/Hearn_Generating_Station
P6222010 Ov3 EV=-1.0 Anx2 Q90 1400h 0.5k-2k
After a weeks of speculation, GB Railfreight finally went live on the Bedworth tanks today. GB Railfreight class 66 no. 66739 'Bluebell Railway' sits in the sidings on the Bayton Road site having arrived in the early hours of the morning with 6M45 Immingham Puma GBRf-> Bedworth Puma GBRf. There were several GBRf staff in attendance whilst I was taking this photograph as the 66 was being prepared to shunt the train before working 6E45 back to Immingham Puma GBRf. The final DBC working was on Monday 19th December with 66086 and the final 60 to visit the terminal was 60074 pictured here: www.flickr.com/photos/therailwayjournal/31372752891/in/da... I wish all of my followers a very Merry Christmas and a peaceful new year.
The re-routing of service 5 in August away from the low bridges of Leeman Road did lead to speculation as to whether First were finally listening to several years' worth of customer complaints about a lack of capacity on the route, by means of removing the physical barrier to placing double decker buses on the route. Now it would seem this is indeed the case, as there is now at least one regular double deck diagram for the 5/5A if not more - on the day this photo was taken there were at least 2 Volvo B9TL's running to and from Strensall. In this particular photo, Wright Eclipse Gemini YN07 MKJ is at the Strensall terminus turning circle - labelled as Brecks Lane, technically the road it is on is actually Park Gate. At night time this turning circle is in complete darkness, hopefully the rolling programme of street light renewals will see a higher power LED light fitted to the nearest column and angled to thrown a bit more light this way.
There has been some recent speculation about a new livery for Stagecoach, with a belief that too many local variations have diminished the impact of the 'brand'. I'm fairly sure this isn't it, but a new variation of existing livery which to me creates a much more attractive image than the usual all-blue front. Is this a one-off? I don't know. Bus 35114 is at New Beetwell Street, Chesterfield, on service 90 from Staveley to Yew Tree Estate at Walton. (8 Aug 2018)
Im Appenzeller Hinterland sind am 13. Januar die Sylvesterchläuse unterwegs, und wünschen "Es guets Neus" in der Tradition des Julianischen Kalenders.13 January, «Old New Year's Eve», the «Chläuse» make their way around the Appenzell hinterland. The origin and meaning of this ancient custom are the subject of speculation, because few written documents exist.
See more photos of this, and the Wikipedia article.
Details, quoting from Smithsonian National Air and Space Museum | Lockheed P-38J-10-LO Lightning
In the P-38 Lockheed engineer Clarence "Kelly" Johnson and his team of designers created one of the most successful twin-engine fighters ever flown by any nation. From 1942 to 1945, U. S. Army Air Forces pilots flew P-38s over Europe, the Mediterranean, and the Pacific, and from the frozen Aleutian Islands to the sun-baked deserts of North Africa. Lightning pilots in the Pacific theater downed more Japanese aircraft than pilots flying any other Allied warplane.
Maj. Richard I. Bong, America's leading fighter ace, flew this P-38J-10-LO on April 16, 1945, at Wright Field, Ohio, to evaluate an experimental method of interconnecting the movement of the throttle and propeller control levers. However, his right engine exploded in flight before he could conduct the experiment.
Transferred from the United States Air Force.
Manufacturer:
Date:
1943
Country of Origin:
United States of America
Dimensions:
Overall: 390 x 1170cm, 6345kg, 1580cm (12ft 9 9/16in. x 38ft 4 5/8in., 13988.2lb., 51ft 10 1/16in.)
Materials:
All-metal
Physical Description:
Twin-tail boom and twin-engine fighter; tricycle landing gear.
Long Description:
From 1942 to 1945, the thunder of P-38 Lightnings was heard around the world. U. S. Army pilots flew the P-38 over Europe, the Mediterranean, and the Pacific; from the frozen Aleutian Islands to the sun-baked deserts of North Africa. Measured by success in combat, Lockheed engineer Clarence "Kelly" Johnson and a team of designers created the most successful twin-engine fighter ever flown by any nation. In the Pacific Theater, Lightning pilots downed more Japanese aircraft than pilots flying any other Army Air Forces warplane.
Johnson and his team conceived this twin-engine, single-pilot fighter airplane in 1936 and the Army Air Corps authorized the firm to build it in June 1937. Lockheed finished constructing the prototype XP-38 and delivered it to the Air Corps on New Year's Day, 1939. Air Corps test pilot and P-38 project officer, Lt. Benjamin S. Kelsey, first flew the aircraft on January 27. Losing this prototype in a crash at Mitchel Field, New York, with Kelsey at the controls, did not deter the Air Corps from ordering 13 YP-38s for service testing on April 27. Kelsey survived the crash and remained an important part of the Lightning program. Before the airplane could be declared ready for combat, Lockheed had to block the effects of high-speed aerodynamic compressibility and tail buffeting, and solve other problems discovered during the service tests.
The most vexing difficulty was the loss of control in a dive caused by aerodynamic compressibility. During late spring 1941, Air Corps Major Signa A. Gilke encountered serious trouble while diving his Lightning at high-speed from an altitude of 9,120 m (30,000 ft). When he reached an indicated airspeed of about 515 kph (320 mph), the airplane's tail began to shake violently and the nose dropped until the dive was almost vertical. Signa recovered and landed safely and the tail buffet problem was soon resolved after Lockheed installed new fillets to improve airflow where the cockpit gondola joined the wing center section. Seventeen months passed before engineers began to determine what caused the Lightning's nose to drop. They tested a scale model P-38 in the Ames Laboratory wind tunnel operated by the NACA (National Advisory Committee for Aeronautics) and found that shock waves formed when airflow over the wing leading edges reached transonic speeds. The nose drop and loss of control was never fully remedied but Lockheed installed dive recovery flaps under each wing in 1944. These devices slowed the P-38 enough to allow the pilot to maintain control when diving at high-speed.
Just as the development of the North American P-51 Mustang, Republic P-47 Thunderbolt, and the Vought F4U Corsair (see NASM collection for these aircraft) pushed the limits of aircraft performance into unexplored territory, so too did P-38 development. The type of aircraft envisioned by the Lockheed design team and Air Corps strategists in 1937 did not appear until June 1944. This protracted shakedown period mirrors the tribulations suffered by Vought in sorting out the many technical problems that kept F4U Corsairs off U. S. Navy carrier decks until the end of 1944.
Lockheed's efforts to trouble-shoot various problems with the design also delayed high-rate, mass production. When Japan attacked Pearl Harbor, the company had delivered only 69 Lightnings to the Army. Production steadily increased and at its peak in 1944, 22 sub-contractors built various Lightning components and shipped them to Burbank, California, for final assembly. Consolidated-Vultee (Convair) subcontracted to build the wing center section and the firm later became prime manufacturer for 2,000 P-38Ls but that company's Nashville plant completed only 113 examples of this Lightning model before war's end. Lockheed and Convair finished 10,038 P-38 aircraft including 500 photo-reconnaissance models. They built more L models, 3,923, than any other version.
To ease control and improve stability, particularly at low speeds, Lockheed equipped all Lightnings, except a batch ordered by Britain, with propellers that counter-rotated. The propeller to the pilot's left turned counter-clockwise and the propeller to his right turned clockwise, so that one propeller countered the torque and airflow effects generated by the other. The airplane also performed well at high speeds and the definitive P-38L model could make better than 676 kph (420 mph) between 7,600 and 9,120 m (25,000 and 30,000 ft). The design was versatile enough to carry various combinations of bombs, air-to-ground rockets, and external fuel tanks. The multi-engine configuration reduced the Lightning loss-rate to anti-aircraft gunfire during ground attack missions. Single-engine airplanes equipped with power plants cooled by pressurized liquid, such as the North American P-51 Mustang (see NASM collection), were particularly vulnerable. Even a small nick in one coolant line could cause the engine to seize in a matter of minutes.
The first P-38s to reach the Pacific combat theater arrived on April 4, 1942, when a version of the Lightning that carried reconnaissance cameras (designated the F-4), joined the 8th Photographic Squadron based in Australia. This unit launched the first P-38 combat missions over New Guinea and New Britain during April. By May 29, the first 25 P-38s had arrived in Anchorage, Alaska. On August 9, pilots of the 343rd Fighter Group, Eleventh Air Force, flying the P-38E, shot down a pair of Japanese flying boats.
Back in the United States, Army Air Forces leaders tried to control a rumor that Lightnings killed their own pilots. On August 10, 1942, Col. Arthur I. Ennis, Chief of U. S. Army Air Forces Public Relations in Washington, told a fellow officer "… Here's what the 4th Fighter [training] Command is up against… common rumor out there that the whole West Coast was filled with headless bodies of men who jumped out of P-38s and had their heads cut off by the propellers." Novice Lightning pilots unfamiliar with the correct bailout procedures actually had more to fear from the twin-boom tail, if an emergency dictated taking to the parachute but properly executed, Lightning bailouts were as safe as parachuting from any other high-performance fighter of the day. Misinformation and wild speculation about many new aircraft was rampant during the early War period.
Along with U. S. Navy Grumman F4F Wildcats (see NASM collection) and Curtiss P-40 Warhawks (see NASM collection), Lightnings were the first American fighter airplanes capable of consistently defeating Japanese fighter aircraft. On November 18, men of the 339th Fighter Squadron became the first Lightning pilots to attack Japanese fighters. Flying from Henderson Field on Guadalcanal, they claimed three during a mission to escort Boeing B-17 Flying Fortress bombers (see NASM collection).
On April 18, 1943, fourteen P-38 pilots from the 70th and the 339th Fighter Squadrons, 347th Fighter Group, accomplished one of the most important Lightning missions of the war. American ULTRA cryptanalysts had decoded Japanese messages that revealed the timetable for a visit to the front by the commander of the Imperial Japanese Navy, Admiral Isoroku Yamamoto. This charismatic leader had crafted the plan to attack Pearl Harbor and Allied strategists believed his loss would severely cripple Japanese morale. The P-38 pilots flew 700 km (435 miles) at heights from 3-15 m (10-50 feet) above the ocean to avoid detection. Over the coast of Bougainville, they intercepted a formation of two Mitsubishi G4M BETTY bombers (see NASM collection) carrying the Admiral and his staff, and six Mitsubishi A6M Zero fighters (see NASM collection) providing escort. The Lightning pilots downed both bombers but lost Lt. Ray Hine to a Zero.
In Europe, the first Americans to down a Luftwaffe aircraft were Lt. Elza E. Shahan flying a 27th Fighter Squadron P-38E, and Lt. J. K. Shaffer flying a Curtiss P-40 (see NASM collection) in the 33rd Fighter Squadron. The two flyers shared the destruction of a Focke-Wulf Fw 200C-3 Condor maritime strike aircraft over Iceland on August 14, 1942. Later that month, the 1st fighter group accepted Lightnings and began combat operations from bases in England but this unit soon moved to fight in North Africa. More than a year passed before the P-38 reappeared over Western Europe. While the Lightning was absent, U. S. Army Air Forces strategists had relearned a painful lesson: unescorted bombers cannot operate successfully in the face of determined opposition from enemy fighters. When P-38s returned to England, the primary mission had become long-range bomber escort at ranges of about 805 kms (500 miles) and at altitudes above 6,080 m (20,000 ft).
On October 15, 1943, P-38H pilots in the 55th Fighter Group flew their first combat mission over Europe at a time when the need for long-range escorts was acute. Just the day before, German fighter pilots had destroyed 60 of 291 Eighth Air Force B-17 Flying Fortresses (see NASM collection) during a mission to bomb five ball-bearing plants at Schweinfurt, Germany. No air force could sustain a loss-rate of nearly 20 percent for more than a few missions but these targets lay well beyond the range of available escort fighters (Republic P-47 Thunderbolt, see NASM collection). American war planners hoped the long-range capabilities of the P-38 Lightning could halt this deadly trend, but the very high and very cold environment peculiar to the European air war caused severe power plant and cockpit heating difficulties for the Lightning pilots. The long-range escort problem was not completely solved until the North American P-51 Mustang (see NASM collection) began to arrive in large numbers early in 1944.
Poor cockpit heating in the H and J model Lightnings made flying and fighting at altitudes that frequently approached 12,320 m (40,000 ft) nearly impossible. This was a fundamental design flaw that Kelly Johnson and his team never anticipated when they designed the airplane six years earlier. In his seminal work on the Allison V-1710 engine, Daniel Whitney analyzed in detail other factors that made the P-38 a disappointing airplane in combat over Western Europe.
• Many new and inexperienced pilots arrived in England during December 1943, along with the new J model P-38 Lightning.
• J model rated at 1,600 horsepower vs. 1,425 for earlier H model Lightnings. This power setting required better maintenance between flights. It appears this work was not done in many cases.
• During stateside training, Lightning pilots were taught to fly at high rpm settings and low engine manifold pressure during cruise flight. This was very hard on the engines, and not in keeping with technical directives issued by Allison and Lockheed.
• The quality of fuel in England may have been poor, TEL (tetraethyl lead) fuel additive appeared to condense inside engine induction manifolds, causing detonation (destructive explosion of fuel mixture rather than controlled burning).
• Improved turbo supercharger intercoolers appeared on the J model P-38. These devices greatly reduced manifold temperatures but this encouraged TEL condensation in manifolds during cruise flight and increased spark plug fouling.
Using water injection to minimize detonation might have reduced these engine problems. Both the Republic P-47 Thunderbolt and the North American P-51 Mustang (see NASM collection) were fitted with water injection systems but not the P-38. Lightning pilots continued to fly, despite these handicaps.
During November 1942, two all-Lightning fighter groups, the 1st and the 14th, began operating in North Africa. In the Mediterranean Theater, P-38 pilots flew more sorties than Allied pilots flying any other type of fighter. They claimed 608 enemy a/c destroyed in the air, 123 probably destroyed and 343 damaged, against the loss of 131 Lightnings.
In the war against Japan, the P-38 truly excelled. Combat rarely occurred above 6,080 m (20,000 ft) and the engine and cockpit comfort problems common in Europe never plagued pilots in the Pacific Theater. The Lightning's excellent range was used to full advantage above the vast expanses of water. In early 1945, Lightning pilots of the 12th Fighter Squadron, 18th Fighter Group, flew a mission that lasted 10 ½ hours and covered more than 3,220 km (2,000 miles). In August, P-38 pilots established the world's long-distance record for a World War II combat fighter when they flew from the Philippines to the Netherlands East Indies, a distance of 3,703 km (2,300 miles). During early 1944, Lightning pilots in the 475th Fighter Group began the 'race of aces.' By March, Lieutenant Colonel Thomas J. Lynch had scored 21 victories before he fell to antiaircraft gunfire while strafing enemy ships. Major Thomas B. McGuire downed 38 Japanese aircraft before he was killed when his P-38 crashed at low altitude in early January 1945. Major Richard I. Bong became America's highest scoring fighter ace (40 victories) but died in the crash of a Lockheed P-80 (see NASM collection) on August 6, 1945.
Museum records show that Lockheed assigned the construction number 422-2273 to the National Air and Space Museum's P-38. The Army Air Forces accepted this Lightning as a P-38J-l0-LO on November 6, 1943, and the service identified the airplane with the serial number 42-67762. Recent investigations conducted by a team of specialists at the Paul E. Garber Facility, and Herb Brownstein, a volunteer in the Aeronautics Division at the National Air and Space Museum, have revealed many hitherto unknown aspects to the history of this aircraft.
Brownstein examined NASM files and documents at the National Archives. He discovered that a few days after the Army Air Forces (AAF) accepted this airplane, the Engineering Division at Wright Field in Dayton, Ohio, granted Lockheed permission to convert this P-38 into a two-seat trainer. The firm added a seat behind the pilot to accommodate an instructor who would train civilian pilots in instrument flying techniques. Once trained, these test pilots evaluated new Lightnings fresh off the assembly line.
In a teletype sent by the Engineering Division on March 2, 1944, Brownstein also discovered that this P-38 was released to Colonel Benjamin S. Kelsey from March 3 to April 10, 1944, to conduct special tests. This action was confirmed the following day in a cable from the War Department. This same pilot, then a Lieutenant, flew the XP-38 across the United States in 1939 and survived the crash that destroyed this Lightning at Mitchel Field, New York. In early 1944, Kelsey was assigned to the Eighth Air Force in England and he apparently traveled to the Lockheed factory at Burbank to pick up the P-38. Further information about these tests and Kelsey's involvement remain an intriguing question.
One of Brownstein's most important discoveries was a small file rich with information about the NASM Lightning. This file contained a cryptic reference to a "Major Bong" who flew the NASM P-38 on April 16, 1945, at Wright Field. Bong had planned to fly for an hour to evaluate an experimental method of interconnecting the movement of the throttle and propeller control levers. His flight ended after twenty-minutes when "the right engine blew up before I had a chance [to conduct the test]." The curator at the Richard I. Bong Heritage Center confirmed that America's highest scoring ace made this flight in the NASM P-38 Lightning.
Working in Building 10 at the Paul E. Garber Facility, Rob Mawhinney, Dave Wilson, Wil Lee, Bob Weihrauch, Jim Purton, and Heather Hutton spent several months during the spring and summer of 2001 carefully disassembling, inspecting, and cleaning the NASM Lightning. They found every hardware modification consistent with a model J-25 airplane, not the model J-10 painted in the data block beneath the artifact's left nose. This fact dovetails perfectly with knowledge uncovered by Brownstein. On April 10, the Engineering Division again cabled Lockheed asking the company to prepare 42-67762 for transfer to Wright Field "in standard configuration." The standard P-38 configuration at that time was the P-38J-25. The work took several weeks and the fighter does not appear on Wright Field records until May 15, 1944. On June 9, the Flight Test Section at Wright Field released the fighter for flight trials aimed at collecting pilot comments on how the airplane handled.
Wright Field's Aeromedical Laboratory was the next organization involved with this P-38. That unit installed a kit on July 26 that probably measured the force required to move the control wheel left and right to actuate the power-boosted ailerons installed in all Lightnings beginning with version J-25. From August 12-16, the Power Plant Laboratory carried out tests to measure the hydraulic pump temperatures on this Lightning. Then beginning September 16 and lasting about ten days, the Bombing Branch, Armament Laboratory, tested type R-3 fragmentation bomb racks. The work appears to have ended early in December. On June 20, 1945, the AAF Aircraft Distribution Office asked that the Air Technical Service Command transfer the Lightning from Wright Field to Altus Air Force Base, Oklahoma, a temporary holding area for Air Force museum aircraft. The P-38 arrived at the Oklahoma City Air Depot on June 27, 1945, and mechanics prepared the fighter for flyable storage.
Airplane Flight Reports for this Lightning also describe the following activities and movements:
6-21-45 Wright Field, Ohio, 5.15 hours of flying.
6-22-45Wright Field, Ohio, .35 minutes of flying by Lt. Col. Wendel [?] J. Kelley and P. Shannon.
6-25-45Altus, Oklahoma, .55 hours flown, pilot P. Shannon.
6-27-45Altus, Oklahoma, #2 engine changed, 1.05 hours flown by Air Corps F/O Ralph F. Coady.
10-5-45 OCATSC-GCAAF (Garden City Army Air Field, Garden City, Kansas), guns removed and ballast added.
10-8-45Adams Field, Little Rock, Arkansas.
10-9-45Nashville, Tennessee,
5-28-46Freeman Field, Indiana, maintenance check by Air Corps Capt. H. M. Chadhowere [sp]?
7-24-46Freeman Field, Indiana, 1 hour local flight by 1st Lt. Charles C. Heckel.
7-31-46 Freeman Field, Indiana, 4120th AAF Base Unit, ferry flight to Orchard Place [Illinois] by 1st Lt. Charles C. Heckel.
On August 5, 1946, the AAF moved the aircraft to another storage site at the former Consolidated B-24 bomber assembly plant at Park Ridge, Illinois. A short time later, the AAF transferred custody of the Lightning and more than sixty other World War II-era airplanes to the Smithsonian National Air Museum. During the early 1950s, the Air Force moved these airplanes from Park Ridge to the Smithsonian storage site at Suitland, Maryland.
• • •
Quoting from Wikipedia | Lockheed P-38 Lightning:
The Lockheed P-38 Lightning was a World War II American fighter aircraft built by Lockheed. Developed to a United States Army Air Corps requirement, the P-38 had distinctive twin booms and a single, central nacelle containing the cockpit and armament. Named "fork-tailed devil" by the Luftwaffe and "two planes, one pilot" by the Japanese, the P-38 was used in a number of roles, including dive bombing, level bombing, ground-attack, photo reconnaissance missions, and extensively as a long-range escort fighter when equipped with drop tanks under its wings.
The P-38 was used most successfully in the Pacific Theater of Operations and the China-Burma-India Theater of Operations as the mount of America's top aces, Richard Bong (40 victories) and Thomas McGuire (38 victories). In the South West Pacific theater, the P-38 was the primary long-range fighter of United States Army Air Forces until the appearance of large numbers of P-51D Mustangs toward the end of the war. The P-38 was unusually quiet for a fighter, the exhaust muffled by the turbo-superchargers. It was extremely forgiving, and could be mishandled in many ways, but the rate of roll was too slow for it to excel as a dogfighter. The P-38 was the only American fighter aircraft in production throughout American involvement in the war, from Pearl Harbor to Victory over Japan Day.
Variants: Lightning in maturity: P-38J
The P-38J was introduced in August 1943. The turbo-supercharger intercooler system on previous variants had been housed in the leading edges of the wings and had proven vulnerable to combat damage and could burst if the wrong series of controls were mistakenly activated. In the P-38J model, the streamlined engine nacelles of previous Lightnings were changed to fit the intercooler radiator between the oil coolers, forming a "chin" that visually distinguished the J model from its predecessors. While the P-38J used the same V-1710-89/91 engines as the H model, the new core-type intercooler more efficiently lowered intake manifold temperatures and permitted a substantial increase in rated power. The leading edge of the outer wing was fitted with 55 gal (208 l) fuel tanks, filling the space formerly occupied by intercooler tunnels, but these were omitted on early P-38J blocks due to limited availability.
The final 210 J models, designated P-38J-25-LO, alleviated the compressibility problem through the addition of a set of electrically-actuated dive recovery flaps just outboard of the engines on the bottom centerline of the wings. With these improvements, a USAAF pilot reported a dive speed of almost 600 mph (970 km/h), although the indicated air speed was later corrected for compressibility error, and the actual dive speed was lower. Lockheed manufactured over 200 retrofit modification kits to be installed on P-38J-10-LO and J-20-LO already in Europe, but the USAAF C-54 carrying them was shot down by an RAF pilot who mistook the Douglas transport for a German Focke-Wulf Condor. Unfortunately the loss of the kits came during Lockheed test pilot Tony LeVier's four-month morale-boosting tour of P-38 bases. Flying a new Lightning named "Snafuperman" modified to full P-38J-25-LO specs at Lockheed's modification center near Belfast, LeVier captured the pilots' full attention by routinely performing maneuvers during March 1944 that common Eighth Air Force wisdom held to be suicidal. It proved too little too late because the decision had already been made to re-equip with Mustangs.
The P-38J-25-LO production block also introduced hydraulically-boosted ailerons, one of the first times such a system was fitted to a fighter. This significantly improved the Lightning's rate of roll and reduced control forces for the pilot. This production block and the following P-38L model are considered the definitive Lightnings, and Lockheed ramped up production, working with subcontractors across the country to produce hundreds of Lightnings each month.
Noted P-38 pilots
Richard Bong and Thomas McGuire
The American ace of aces and his closest competitor both flew Lightnings as they tallied 40 and 38 victories respectively. Majors Richard I. "Dick" Bong and Thomas J. "Tommy" McGuire of the USAAF competed for the top position. Both men were awarded the Medal of Honor.
McGuire was killed in air combat in January 1945 over the Philippines, after racking up 38 confirmed kills, making him the second-ranking American ace. Bong was rotated back to the United States as America's ace of aces, after making 40 kills, becoming a test pilot. He was killed on 6 August 1945, the day the atomic bomb was dropped on Japan, when his P-80 Shooting Star jet fighter flamed out on takeoff.
Charles Lindbergh
The famed aviator Charles Lindbergh toured the South Pacific as a civilian contractor for United Aircraft Corporation, comparing and evaluating performance of single- and twin-engined fighters for Vought. He worked to improve range and load limits of the F4U Corsair, flying both routine and combat strafing missions in Corsairs alongside Marine pilots. In Hollandia, he attached himself to the 475th FG flying P-38s so that he could investigate the twin-engine fighter. Though new to the machine, he was instrumental in extending the range of the P-38 through improved throttle settings, or engine-leaning techniques, notably by reducing engine speed to 1,600 rpm, setting the carburetors for auto-lean and flying at 185 mph (298 km/h) indicated airspeed which reduced fuel consumption to 70 gal/h, about 2.6 mpg. This combination of settings had been considered dangerous; it was thought it would upset the fuel mixture and cause an explosion. Everywhere Lindbergh went in the South Pacific, he was accorded the normal preferential treatment of a visiting colonel, though he had resigned his Air Corps Reserve colonel's commission three years before. While with the 475th, he held training classes and took part in a number of Army Air Corps combat missions. On 28 July 1944, Lindbergh shot down a Mitsubishi Ki-51 "Sonia" flown expertly by the veteran commander of 73rd Independent Flying Chutai, Imperial Japanese Army Captain Saburo Shimada. In an extended, twisting dogfight in which many of the participants ran out of ammunition, Shimada turned his aircraft directly toward Lindbergh who was just approaching the combat area. Lindbergh fired in a defensive reaction brought on by Shimada's apparent head-on ramming attack. Hit by cannon and machine gun fire, the "Sonia's" propeller visibly slowed, but Shimada held his course. Lindbergh pulled up at the last moment to avoid collision as the damaged "Sonia" went into a steep dive, hit the ocean and sank. Lindbergh's wingman, ace Joseph E. "Fishkiller" Miller, Jr., had also scored hits on the "Sonia" after it had begun its fatal dive, but Miller was certain the kill credit was Lindbergh's. The unofficial kill was not entered in the 475th's war record. On 12 August 1944 Lindbergh left Hollandia to return to the United States.
Charles MacDonald
The seventh-ranking American ace, Charles H. MacDonald, flew a Lightning against the Japanese, scoring 27 kills in his famous aircraft, the Putt Putt Maru.
Robin Olds
Main article: Robin Olds
Robin Olds was the last P-38 ace in the Eighth Air Force and the last in the ETO. Flying a P-38J, he downed five German fighters on two separate missions over France and Germany. He subsequently transitioned to P-51s to make seven more kills. After World War II, he flew F-4 Phantom IIs in Vietnam, ending his career as brigadier general with 16 kills.
Clay Tice
A P-38 piloted by Clay Tice was the first American aircraft to land in Japan after VJ-Day, when he and his wingman set down on Nitagahara because his wingman was low on fuel.
Antoine de Saint-Exupéry
Noted aviation pioneer and writer Antoine de Saint-Exupéry vanished in a F-5B-1-LO, 42-68223, c/n 2734, of Groupe de Chasse II/33, out of Borgo-Porreta, Bastia, Corsica, a reconnaissance variant of the P-38, while on a flight over the Mediterranean, from Corsica to mainland France, on 31 July 1944. His health, both physical and mental (he was said to be intermittently subject to depression), had been deteriorating and there had been talk of taking him off flight status. There have been suggestions (although no proof to date) that this was a suicide rather than an aircraft failure or combat loss. In 2000, a French scuba diver found the wreckage of a Lightning in the Mediterranean off the coast of Marseille, and it was confirmed in April 2004 as Saint-Exupéry's F-5B. No evidence of air combat was found. In March 2008, a former Luftwaffe pilot, Horst Rippert from Jagdgruppe 200, claimed to have shot down Saint-Exupéry.
Adrian Warburton
The RAF's legendary photo-recon "ace", Wing Commander Adrian Warburton DSO DFC, was the pilot of a Lockheed P-38 borrowed from the USAAF that took off on 12 April 1944 to photograph targets in Germany. W/C Warburton failed to arrive at the rendezvous point and was never seen again. In 2003, his remains were recovered in Germany from his wrecked USAAF P-38 Lightning.
• • • • •
Quoting Smithsonian National Air and Space Museum | Boeing B-29 Superfortress "Enola Gay":
Boeing's B-29 Superfortress was the most sophisticated propeller-driven bomber of World War II and the first bomber to house its crew in pressurized compartments. Although designed to fight in the European theater, the B-29 found its niche on the other side of the globe. In the Pacific, B-29s delivered a variety of aerial weapons: conventional bombs, incendiary bombs, mines, and two nuclear weapons.
On August 6, 1945, this Martin-built B-29-45-MO dropped the first atomic weapon used in combat on Hiroshima, Japan. Three days later, Bockscar (on display at the U.S. Air Force Museum near Dayton, Ohio) dropped a second atomic bomb on Nagasaki, Japan. Enola Gay flew as the advance weather reconnaissance aircraft that day. A third B-29, The Great Artiste, flew as an observation aircraft on both missions.
Transferred from the United States Air Force.
Manufacturer:
Date:
1945
Country of Origin:
United States of America
Dimensions:
Overall: 900 x 3020cm, 32580kg, 4300cm (29ft 6 5/16in. x 99ft 1in., 71825.9lb., 141ft 15/16in.)
Materials:
Polished overall aluminum finish
Physical Description:
Four-engine heavy bomber with semi-monoqoque fuselage and high-aspect ratio wings. Polished aluminum finish overall, standard late-World War II Army Air Forces insignia on wings and aft fuselage and serial number on vertical fin; 509th Composite Group markings painted in black; "Enola Gay" in black, block letters on lower left nose.
In the past, Putin has condemned those who have tried to pry their way into his personal life. Once, when asked about his possible romance with Kabaeva, he replied: “I’ve always had a negative feeling about people poking their snotty noses and erotic fantasies into other people’s lives.”
Who is Alina Kabaeva?
Alina Kabaeva is a 38 year old Russian politician and retired Olympic rhythmic gymnast.
Born in 1983, Kabaeva started her rhythmic gymnastics career at just three years old - and at 15, she won the European Championships in Portugal. She was, at the time, the youngest member of the Russian squad.
Kabaeva is one of the most decorated gymnasts in the field of rhythmic gymnastics, with two Olympic medals, 14 World Championship medals and 21 European Championship medals.
She became the European Champion again in 1999 before going on to win the World Title in Osaka.
She announced her retirement from the sport in 2004, however returned for a few years before properly retiring in 2007.
Following her retirement, Kabaeva was one of six Russian athletes torch bearers who carried the Olympic flame during the Opening Ceremony of the 2014 Sochi Winter Olympics - something which was highly controversial at the time due to her alleged relationship with Putin.
Kabaeva has been a member of the Public Chamber of Russia since 2005, and since 2008 has been the chairwoman of the Public Council of the National Media Group. Between 2007 and 2014, Kabaeva was a Member of the Russia Parliament, the State Duma, representing the United Russia party.
During her time as a Member of Parliament, Kabaeva voted on a number of controversial laws that were adopted in 2012 and 2013.
This included the Anti-Magnitsky bill, which banned the inter-country adoption of Russian orphans in the US, and the Russian gay propaganda law which made the distribution of “propaganda of non-traditional sexual relationships” amongst minors a punishable offence.
Kabaeva has also tried her hand at a number of other ventures, including modelling and a failed singing career.
Are Alina Kabaeva and Vladimir Putin in a relationship?
Rumours regarding their relationship have been circulating for years, with Kabaeva being dubbed as “Russia’s First Mistress” and the “Secret First Lady”. She has gone on record to deny being in a relationship with Putin, however speculation has continued.
In 2008, Moskovsky Korrespondent reported that Putin had plans to divorce his wife and marry Kabaeva - however the claim was denied and the paper was swiftly shut down.
In 2016, after Putin’s divorce from his first wife had been finalised, Kabaeva was seen in public wearing a ring on her ring finger, which she was also seen wearing in 2017 as well. However she repeatedly dodged questions about the ring.
Their relationship has never been confirmed by either party, and the Kremlin has always strongly denied it.
In the past, Putin has condemned those who have tried to pry their way into his personal life. Once, when asked about his possible romance with Kabaeva, he replied: “I’ve always had a negative feeling about people poking their snotty noses and erotic fantasies into other people’s lives.”
Previously, Kabaeva had been engaged to a policeman called David Museliani in 2004, however they separated in 2005.
Do Alina Kabaeva and Vladimir Putin have children?
Kabaeva and Putin are rumoured to have four children together, with a source reportedly telling Page Six that they have “two young boys and twin girls who were born in Switzerland” and that “the kids all have Swiss passports”.
The source added: “While Putin carries out his assault on the Ukraine, attacking innocent citizens and causing a refugee crisis, his family is holed up in a very private and very secure chalet somewhere in Switzerland - for now, at least.”
My comment:
When asked about his private life, he replied: “I’ve always had a negative feeling about people poking their snotty noses and erotic fantasies into other people’s lives.” That’s fair enough! so why is he poking his snotty nose into ‘GLBT’s personal lives and using it as a basis and justification for Ukraine’s invasion?
What's good enough for the goose is good for the gander? no need to kill innocents and start WW3 over others’ personal private lives!
Putin is just a dirty little old man you couldn’t even trust your dog with!
My old friend Euan told me a few weeks ago of an email he received containing a list of "Must Do" things or places: looking through the list - New York, Melbourne, Berlin - he stopped in shock when he saw "Dumfries" and thought there must be another Dumfries in the world. But, no, The Garden of Cosmic Speculation is indeed in Scotland, just a couple of hours' drive from my home. Open for one day each year to raise money for Maggie's cancer care, that day in 2012 was today, and we went along to explore. Created by Charles Jencks and inspired by science and mathematics, it is a remarkable place, and I look forward to returning in the future.
Dumfries, 2012.
Dutch postcard by Smeets & Schippers, Amsterdam. Photo: George Hurrell / MGM (Metro-Goldwyn-Mayer).
Lupe Velez (1908-1944), was one of the first Mexican actresses to succeed in Hollywood. Her nicknames were 'The Mexican Spitfire' and 'Hot Pepper'. She was the leading lady in such silent films as The Gaucho (1927), Lady of the Pavements (1928), and Wolf Song (1929). During the 1930s, her well-known explosive screen persona was exploited in a series of successful films like Hot Pepper (1933), Strictly Dynamite (1934), and Hollywood Party (1934). In the 1940s, Vélez's popularity peaked after appearing in the Mexican Spitfire films, a series created to capitalise on Vélez's well-documented fiery personality. She had several highly publicised romances and a stormy marriage. In 1944, Vélez died of an intentional overdose of the barbiturate drug Seconal. Her death and the circumstances surrounding it have been the subject of speculation and controversy.
Lupe Vélez was born María Guadalupe Villalobos Vélez in 1908 in the city of San Luis Potosí in Mexico. She was the daughter of Jacobo Villalobos Reyes, a colonel in the army of the dictator Porfirio Diaz, and his wife Josefina Vélez, an opera singer according to some sources, or vaudeville singer according to others. She had three sisters: Mercedes, Reina and Josefina, and a brother, Emigdio. The family was financially comfortable and lived in a large home. At the age of 13, her parents sent her to study at Our Lady of the Lake (now Our Lady of the Lake University) in San Antonio, Texas. It was at Our Lady of the Lake that Vélez learned to speak English and began to dance. She later admitted that she liked dance class, but was otherwise a poor student. Denny Jackson at IMDb: "Life was hard for her family, and Lupe returned to Mexico to help them out financially. She worked as a salesgirl for a department store for the princely sum of $4 a week. Every week she would turn most of her salary over to her mother, but kept a little for herself so she could take dancing lessons. By now, she figured, with her mature shape and grand personality, she thought she could make a try at show business." She began her career as a performer in Mexican vaudeville in 1924. She initially performed under her paternal surname, but after her father returned home from the war, he was outraged that his daughter had decided to become a stage performer. She chose her maternal surname, "Vélez", as her stage name and her mother introduced Vélez and her sister Josefina to the popular Spanish Mexican vedette María Conesa, "La Gatita Blanca". Vélez debuted in a show led by Conesa, where she sang 'Oh Charley, My Boy' and danced the shimmy. Aurelio Campos, a young pianist, and friend of the Vélez sisters recommended Lupe to stage producers, Carlos Ortega and Manuel Castro. Ortega and Castro were preparing a season revue at the Regis Theatre and hired Vélez to join the company in March 1925. Later that year, Vélez starred in the revues 'Mexican Rataplan' and '¡No lo tapes!', both parodies of the Bataclan's shows in Paris. Her suggestive singing and provocative dancing was a hit with audiences, and she soon established herself as one of the main stars of vaudeville in Mexico. After a year and a half, Vélez left the revue after the manager refused to give her a raise. She then joined the Teatro Principal but was fired after three months due to her "feisty attitude". Vélez was quickly hired by the Teatro Lirico, where her salary rose to 100 pesos a day. In 1926, Frank A. Woodyard, an American who had seen Vélez perform, recommended her to stage director Richard Bennett, the father of actresses Joan and Constance Bennett. Bennett was looking for an actress to portray a Mexican cantina singer in his upcoming play 'The Dove'. He sent Vélez a telegram inviting her to Los Angeles to appear in the play. Vélez had been planning to go to Cuba to perform, but quickly changed her plans and traveled to Los Angeles. However, upon arrival, she discovered that she had been replaced by another actress.
While in Los Angeles, Lupe Vélez met the comedian Fanny Brice. Brice recommended her to Flo Ziegfeld, who hired her to perform in New York City. While Vélez was preparing to leave Los Angeles, she received a call from MGM producer Harry Rapf, who offered her a screen test. Producer and director Hal Roach saw Vélez's screen test and hired her for a small role in the comic Laurel and Hardy short Sailors, Beware! (Fred Guiol, Hal Yates, 1927). After her debut, Vélez appeared in another Hal Roach short, What Women Did for Me (James Parrott, 1927), opposite Charley Chase. Later that year, she did a screen test for the upcoming Douglas Fairbanks feature The Gaucho (F. Richard Jones, 1927). Fairbanks was impressed by Vélez and hired her to appear in the film with him. The Gaucho was a hit and critics were duly impressed with Vélez's ability to hold her own alongside Fairbanks, who was well known for his spirited acting and impressive stunts. Her second major film was Stand and Deliver (Donald Crisp, 1928), produced by Cecil B. DeMille. That same year, she was named one of the WAMPAS Baby Stars. Then she appeared in Lady of the Pavements (1929), directed by D. W. Griffith, and Where East Is East (Tod Browning, 1929), starring Lon Chaney as an animal trapper in Laos. In the Western The Wolf Song (Victor Fleming, 1929), she appeared alongside Gary Cooper. As she was regularly cast as 'exotic' or 'ethnic' women that were volatile and hot-tempered, gossip columnists took to referring to Vélez as "Mexican Hurricane", "The Mexican Wildcat", "The Mexican Madcap", "Whoopee Lupe" and "The Hot Tamale". Lupe Vélez made the transition to sound films without difficulty. Studio executives had predicted that her accent would likely hamper her ability to make the transition. That idea was dispelled after she appeared in the all-talking Rin Tin Tin vehicle, Tiger Rose (George Fitzmaurice, 1929). The film was a hit and Vélez's sound career was established. Vélez appeared in a series of Pre-Code films like Hell Harbor (Henry King, 1930), The Storm (William Wyler, 1930), and the crime drama East Is West (Monta Bell, 1930) opposite Edward G. Robinson. The next year, she appeared in her second film for Cecil B. DeMille, Squaw Man (Cecil B. DeMille, 1931), opposite Warner Baxter, in Resurrection (Edwin Carewe, 1931), and The Cuban Love Song (W.S. Van Dyke, 1931), with the popular singer Lawrence Tibbett. She had a supporting role in Kongo (William J. Cowen, 1932) with Walter Huston, a sound remake of West of Zanzibar (Tod Browning, 1928) which tries to outdo the Lon Chaney original in morbidity. She also starred in Spanish-language versions of Universal films like Resurrección (Eduardo Arozamena, David Selman, 1931), the Spanish version of Resurrection (1931), and Hombres en mi vida (Eduardo Arozamena, David Selman, 1932), the Spanish version of Men in Her Life (William Beaudine, 1931) in which Lois Moran had starred.
In 1932, Lupe Vélez took a break from her film career and traveled to New York City where she was signed by Broadway impresario Florenz Ziegfeld, Jr. to take over the role of "Conchita" in the musical revue 'Hot-Cha!'. The show also starred Bert Lahr, Eleanor Powell, and Buddy Rogers. Back in Hollywood, Lupe switched to comedy after playing dramatic roles for five years. Denny Jackson at IMDb: "In 1933 she played the lead role of Pepper in Hot Pepper (1933). This film showcased her comedic talents and helped her to show the world her vital personality. She was delightful." After Hot Pepper (John G. Blystone, 1933) with Edmund Lowe and Victor McLaglen, Lupe played beautiful but volatile, characters in a series of successful films like Strictly Dynamite (Elliott Nugent, 1934), Palooka (Benjamin Stoloff, 1934) both opposite Jimmy Durante, and Hollywood Party (Allan Dwan, a.o., 1934) with Laurel and Hardy. Although Vélez was a popular actress, RKO Pictures did not renew her contract in 1934. Over the next few years, Vélez worked for various studios as a freelance actress; she also spent two years in England where she filmed The Morals of Marcus (Miles Mander, 1935) and Gypsy Melody (Edmond T. Gréville, 1936). She returned to Los Angeles the following year where she appeared in the final part of the Wheeler & Woolsey comedy High Flyers (Edward F. Cline, 1937). In 1938, Vélez made her final appearance on Broadway in the musical You Never Know, by Cole Porter. The show received poor reviews from critics but received a large amount of publicity due to the feud between Vélez and fellow cast member Libby Holman. Holman was irritated by the attention Vélez garnered from the show with her impersonations of several actresses including Gloria Swanson, Katharine Hepburn, and Shirley Temple. The feud came to a head during a performance in New Haven, Connecticut after Vélez punched Holman in between curtain calls and gave her a black eye. The feud effectively ended the show. Upon her return to Mexico City in 1938 to star in her first Mexican film, Vélez was greeted by ten thousand fans. The film La Zandunga (Fernando de Fuentes, 1938) co-starring Arturo de Córdova, was a critical and financial success. Vélez was slated to appear in four more Mexican films, but instead, she returned to Los Angeles and went back to work for RKO Pictures. In 1939, Lupe Vélez was cast opposite Leon Errol and Donald Woods in the B-comedy, The Girl from Mexico (Leslie Goodwins, 1939). Despite being a B film, it was a hit with audiences and RKO re-teamed her with Errol and Wood for a sequel, Mexican Spitfire (Leslie Goodwins, 1940). That film was also a success and led to a series of eight Spitfire films. Wikipedia: "In the series, Vélez portrays Carmelita Lindsay, a temperamental yet friendly Mexican singer married to Dennis 'Denny' Lindsay (Woods), an elegant American gentleman. The Spitfire films rejuvenated Vélez's career. Moreover, they were films in which a Latina headlined for eight films straight –a true rarity." In addition to the Spitfire series, she was cast in such films as Six Lessons from Madame La Zonga (John Rawlins, 1941), Playmates (David Butler, 1941) opposite John Barrymore, and Redhead from Manhattan (Lew Landers, 1943). In 1943, the final film in the Spitfire series, Mexican Spitfire's Blessed Event (Leslie Goodwins, 1943), was released. By that time, the novelty of the series had begun to wane. Velez co-starred with Eddie Albert in the romantic comedy, Ladies' Day (Leslie Goodwins, 1943), about an actress and a baseball player. In 1944, Vélez returned to Mexico to star in an adaptation of Émile Zola's novel Nana (Roberto Gavaldón, Celestino Gorostiza, 1944), which was well-received. It would be her final film. After filming wrapped, Vélez returned to Los Angeles and began preparing for another stage role in New York.
Lupe Vélez's temper and jealousy in her often tempestuous romantic relationships were well documented and became tabloid fodder, often overshadowing her career. Vélez was straightforward with the press and was regularly contacted by gossip columnists for stories about her romantic exploits. Her first long-term relationship was with actor Gary Cooper. Vélez met Cooper while filming The Wolf Song in 1929 and began a two-year affair with him. The relationship was passionate but often stormy. Reportedly Vélez chased Cooper around with a knife during an argument and cut him severely enough to require stitches. By that time, the rocky relationship had taken its toll on Cooper who had lost 45 pounds and was suffering from nervous exhaustion. Paramount Pictures ordered him to take a vacation to recuperate. While he was boarding the train, Vélez showed up at the train station and fired a pistol at him. During her marriage to actor Johnny Weissmuller, stories of their frequent physical fights were regularly reported in the press. Vélez reportedly inflicted scratches, bruises, and love-bites on Weissmuller during their fights and "passionate love-making". In July 1934, after ten months of marriage, Vélez filed for divorce citing cruelty. She withdrew the petition a week later after reconciling with Weissmuller. In January 1935, she filed for divorce a second time and was granted an interlocutory decree that was dismissed when the couple reconciled a month later. In August 1938, Vélez filed for divorce for a third time, again charging Weissmuller with cruelty. Their divorce was finalised in August 1939. After the divorce became final, Vélez began dating actor Guinn "Big Boy" Williams in late 1940. They were reportedly engaged but never married. Vélez was also linked to author Erich Maria Remarque and the boxers Jack Johnson and Jack Dempsey. In 1943, Vélez began an affair with her La Zandunga co-star Arturo de Córdova. De Córdova had recently moved to Hollywood after signing with Paramount Pictures. Despite the fact that de Córdova was married to Mexican actress Enna Arana with whom he had four children, Vélez granted an interview to gossip columnist Louella Parsons in September 1943 and announced that the two were engaged. Vélez ended the engagement in early 1944, reportedly after de Córdova's wife refused to give him a divorce. Vélez then met and began dating a struggling young Austrian actor named Harald Maresch (who went by the stage name Harald Ramond). In September 1944, she discovered she was pregnant with Ramond's child. She announced their engagement in late November 1944. On 10 December, four days before her death, Vélez announced she had ended the engagement and kicked Ramond out of her home. On the evening of 13 December 1944, Vélez dined with her two friends, the silent film star Estelle Taylor and Venita Oakie. In the early morning hours of 14 December, Vélez retired to her bedroom, where she consumed 75 Seconal pills and a glass of brandy. Her secretary, Beulah Kinder, found the actress's body on her bed later that morning. A suicide note addressed to Harald Ramond was found nearby. Lupe Vélez was only 36 years old. More than four-thousand people filed past her casket during her funeral. Her body was interred in Mexico City, at Panteón Civil de Dolores Cemetery. Velez' estate, valued at $125,000 and consisting mostly of her Rodeo House home, two cars, jewelry, and personal effects were left to her secretary Beulah Kinder with the remainder in trust for her mother, Mrs. Josephine Velez. Together with Dolores del Rio, Ramon Novarro, and José Mojica, she was one of the few Mexican people who had made history in the early years of Hollywood.
Sources: Denny Jackson (IMDb), Wikipedia, and IMDb.
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The Bara Gumbad, or "big dome," is a large domed structure grouped together with the Friday mosque of Sikander Lodi and a mehman khana (guesthouse), located in New Delhi's Lodi Gardens. The buildings were constructed at different times during the Lodi era and occupy a common raised platform. Formerly an outlying area of Delhi, the Lodi Gardens are a British-planned landscaped garden which includes a number of monuments (primarily tombs) from the Sayyid and the Lodi dynasties. Originally called Willingdon Park, the gardens were located in the former village of Khairpur, now on the edge of Lutyen's Delhi, the colonial capital built by the British in the early 20th century. The gardens, which cover approx. 70 acres, have come to be surrounded by institutional buildings and some of contemporary Delhi's most expensive real estate.
Although they were built under the same dynasty, each of the three structures was undertaken separately. The Bara Gumbad, completed in 1490, is considered to have the first full dome constructed in Delhi. Its original purpose is contested; although it appears to be a freestanding tomb, it contains no tombstone. This causes the speculation that the building might have been intended as a gateway for the Friday mosque; however, their respective placements, stylistic differences, and construction dates do not support this theory. The Friday mosque, completed in 1494, is the first example of the new mosque type that developed during the Lodi era. Characterized by a relatively simple five bay prayer hall building adjacent to a simple open courtyard, this type was an important precedent for mosque architecture in the Lodi and Mughal eras.
The complex can be accessed from various points along the roads bordering the Lodi Gardens, with the access from the Lodi road towards the south most prominent. The buildings are situated at a distance of about 300 meters from Muhammad Shah's tomb towards the south and about 380 meters from Sikander Lodi's tomb towards the north. Another prominent structure, the Shish Gumbad, is located facing the Bara Gumbad at a distance of about seventy-five meters towards the north. The area surrounding the buildings is landscaped with manicured grass lawns. Few trees are planted in the immediate vicinity, leaving the view of the structures unobscured. The path winding through the Lodi Gardens approaches the buildings axially from the north, although the building plinth is accessible all from all sides.
The buildings are sited on a three-meter-high platform, measuring approximately 30 meters (east-west) by 25 meters (north-south). The Friday mosque is located along the western edge of the platform; the guesthouse is sited opposite it, occupying the eastern edge, while the Bara Gumbad is located along the southern edge. Stone masonry walls, about six meters high, connect the three structures along the southern edge. The northern edge is provided with staircases for accessing the platform. A centrally located straight flight comprising of eight steps, about ten meters wide, connects the ground to a generous mid landing. Another 'C' shaped flight of eight steps wraps around the landing, creating an amphitheatre-like space and reaching the top of the platform. The current arrangement of steps appears to be more recent, and the remains of walls adjoining the southern face of the guesthouse and the mosque indicate that the northern edge might have originally been walled. In the center of the raised court, with its southern edge along the staircase, are the remains of a square shaped platform, 8 meters wide, which appears to be a grave.
Friday mosque:
The Friday mosque is a single aisled, rectangular building, approx. 30 meters (north-south) by 8 meters (east-west). The mosque is organized in five unequal bays, which correspond to the five arched doorways on the eastern (entry) elevation. The width of the arched doorways decreases from the center towards the sides. The arches span across grey granite piers. The central arch is framed within a projecting rectangular portal, measuring about 8 meters in height by 6 meters wide. The piers of the rectangular frame are cased in dressed granite and have three shallow arched niches in red sandstone, occurring vertically above the springing point of the arch, on either side. The doorway itself is described by four receding planes of ogee arches, the outermost one being in line with the external face of the rectangular portal. The doorways immediately to the side of the central portal are about 5 meters wide, while those at the two ends are approx. 1.5 meters wide with two receding planes of ogee arches, adding to the prominence of the central doorway. The apex of each innermost arch is constant, measuring approx. 5 meters from the top of the platform. Each arch is finished in plaster and embellished with intricate carved Arabic inscriptions. The spandrels are also heavily carved with geometric motifs, and their the corners are adorned with round inscribed plaster medallions. Red sandstone eaves (chajjas) on stone brackets top the arches, interrupted only by the central projecting portal that extends above them. There is a blank plastered frieze above the eaves, followed by the projecting horizontal bands of the cornice that is topped by a blind masonry parapet adorned with petal shaped crenellations with inscribed plaster medallions.
The interior of the prayer hall reflects the five bay division of the eastern elevation. It is a rectangular space, measuring about 27 meters (north-south) by about 7 meters (east-west). Additional arches spanning between the piers on the eastern elevation and the engaged piers of the western wall emphasize the demarcation of the interior space into bays. These internal ogee arches reach a height of about five meters. They are finished in plaster and profusely decorated with carvings of Arabic inscriptions. The piers are unornamented, dressed gray granite.
The qibla (western) wall of the prayer hall is a blind wall divided into five unequal bays expressed as recessed ogee arched niches, reflecting the arched openings on the eastern wall. The two bays adjacent to the central bay have three equal niches carved out from the portion below the springing line of the main arch. These niches are separated by granite piers, which have smaller arched niches in the top third of their elevation. The three niches are made of two layers of ogee arches framed by the piers. The external layer is in gray-yellow granite, while the interior arch is made of red sandstone. The central niche is mildly distinguishable from the others because its arched portion is curved and the imposts are engraved, while those of the adjacent arches are plain. The innermost rectangular portion of the central niche is blank, while that of the adjoining niches has the carving of a vase and flora inscribed in it. The tympanum of the main outer arch is finished in plaster and has an additional niche directly above the central niche which is embellished heavily with plaster carvings of Arabic inscriptions. A band of similar inscriptions runs along the interior perimeter of the arch and around the upper niche in a closed loop. The voussoirs of the outer arch are plastered and embellished with another layer of carvings. The central bay of the western wall also has three niches, each made of four recessed planes of alternating rectangular and arched profiles. The central mihrab niche is taller and wider. It is also shallower and the innermost plane is blank, while the other two niches are deeper set with relief work. A stone minbar with three steps has been provided abutting the northern pier of the central niche.
Hemispherical domes cover the three central bays, while the terminal bays are covered by low flat vaulted ceilings. The square plan of the three central bays transitions into an octagonal drum through the application of corbelled pendentives at the corners. The corbelling occurs in four layers, which increases in width from the bottom up. The layers are further embellished with curved niches set into rectangular frames, which also increase in number, the lowest corbel having one and the last corbel having five such niches. The last layers of the pendentives form alternate edges of the octagonal drum; the remaining edges being formed by the extension of the walls and are also provided with similar curved niches. The octagonal drum transitions into a hexadecagon, followed by a thirty-two-sided polygon by the provisions of small struts. Each face of the hexadecagon is provided with shallow niches, while the thirty-two-sided polygon is described by a projecting band of red sandstone, followed by a band of inscriptions finally topped by the hemispherical dome. The dome is finished in plain plaster. The voussoirs of the arches, the pendentives and the tympanum are all covered by intricate stucco Arabic inscriptions. The central dome is relatively higher that the other two domes.
The northern and southern walls of the mosque are punctured by ogee arch doorways below the springline of the main arch. Each opening leads to a projecting balcony, comprising of red sandstone posts supporting a tiered roof. The balconies protrude out from the faade and are supported on red sandstone brackets, whose profiles and carvings are characteristic of Hindu architecture. An elaborately carved arched niche is provided above each opening on the interior wall. It is set into a rectangular frame embossed with Arabic text.
The plasterwork on the external northern and southern walls of the mosque has fallen off, exposing the stone masonry, while that on the western wall has survived. The central bay of the western wall projects out and is marked by two solid towers at the corners. These towers are divided vertically into four layers; the first two layers from the bottom are orthogonal, while the third layer has alternating curved and angular fluting; the top layer, extending over the parapet of the mosque, has a circular section. The corners of the mosque are marked by similar tapering towers, which are divided into four layers. Each layer is circular in plan except the third layer, which is described by alternating curved and angular fluting. All the towers have the remains of finials at their apex. The central projecting wall has four red sandstone brackets in its upper third portion, which may have supported a projecting balcony similar to those on the north and south elevations.
The plasterwork on the walls of the plinth is now gone, exposing the rubble masonry construction below. The western face of the plinth is punctured by five ogee arch openings set into rectangular frames, one in the center and two each on the sides. These openings provide access to the basement within the plinth.
The roof has three domes corresponding to the three central bays of the prayer hall and the three central arches on the eastern elevation. The extrados of the domes are finished in plaster. The octagonal drums supporting the domes protrude out over the roof level, above which the circular bases of the domes are decorated with blind crestings having floral motifs. The central dome is marginally larger than the adjacent domes and all three have the remains of lotus finials at their apex.
Bara Gumbad:
Square in plan, the Bara Gumbad measures approx. 20 meters per side. Set on a plinth 3 meters high, it joins the common plinth on the north and projects beyond it to the south. Its plinth is decorated on the east, south, and west with ogee arch openings set into rectangular frames. These provide access to a basement.The walls of the Bara Gumbad are approx. 12 meters tall, above which a hemispherical dome on a hexadecagonal drum extends another 14 meters from the roof level, for a total building height of 29 meters above ground level.
Each of its elevations is nearly identical and divided into 2 horizontal sections. A projecting portal composed of an ogee arch set in a rectangular frame (approx. 8 meters wide), is centered in each elevation and rises approximately 75 cm above the parapet line of the building. The 1.5 meter wide frame is made of dressed gray granite. Each vertical pier of the frame has six shallow red sandstone niches arranged atop one another at varying heights; nine niches continue in a line along the horizontal portion of the frame. The portal is described by two receding planes of grey granite ogee arches; the spandrels are cased with black granite with a thin projecting edge of red sandstone. Two round plaster medallions adorn the spandrels. The lower layer of the portal has a central doorway, spanned by two red sandstone brackets that form a trabeated arch supporting a black granite lintel. These brackets are supported on grey granite posts. An intricately carved red sandstone frame adorns the brackets and the lintel; it starts at the springing point of the arch and frames the lintel of the doorway. The entire composition is set in a rectangular yellow sandstone frame. An ogee arch window has been provided above the trabeated entrance. The portal is crowned by the arched crenellations of the blind parapet. Solid turrets mark the projecting corners of the portal.
The remainder of the elevation, that flanking the central portal on either side and recessed behind it, is divided vertically into two equivalent parts by projecting horizontal bands of stone. Each part is described by two equal arched panels set into rectangular frames. Both the panels of the upper part on either side of the portal are blind and filled with granite masonry. The lower panels located adjacent to the portal are windows, while the lower panels at the edges are filled in. The parapet, like the portal, is decorated with arched crenellations, and the roof has solid turrets at each corner.
A single hemispherical dome surmounted on a sixteen-sided drum crowns the building. Each face of the drum is described by an ogee arched niche set in a rectangular frame. The voussoirs of the arches are gray granite, while the spandrels are clad with red sandstone. The top edge of the drum is decorated with a band of arched crenellations, similar to those on the roof parapets, running above a projecting band of stone that surrounds the drum. Below this projection is band of leaves carved in relief. The extrados of the dome are finished in smooth plaster. The lotus base, possibly for a vanished calyx finial, is still extant.
The structure can be entered either from the raised courtyard via the north elevation or from a double flight of steps located on the western elevation. Inside, the square building measures about seven meters per side. An 80 cm high, 45 cm wide solid seat runs continuously along the interior perimeter of the building. Light streams in from all four walls, which are punctured by the openings of the doorway at the ground level and the ogee arch window above. The interior surfaces of the Gumbad are unornamented and finished in dressed granite. The square plan of the room transitions into an octagon via squinches, which then support the thirty-two-sided drum and the dome. The apex of the dome has two bands of floral inscriptions; otherwise, the dome is finished in plaster. The absence of historical inscriptions has contributed to the confusion over the original purpose of the Bara Gumbad.
Mehman Khana:
The third structure in the group is rectangular in plan, measuring about 27 meters (north-south) by 7 seven meters (east-west). Located along the eastern edge of the common plinth, it faces the mosque and is connected to the Bara Gumbad by a masonry wall along its northern face. The structure is believed to have either been a mehman khana, (guesthouse) or a majlis khana (assembly hall).
The building is accessed from the common plinth through its western wall, which is divided into five bays, mirroring the eastern elevation of the mosque opposite it. The three central bays are considerably larger and have ogee arch doorways, giving access to the interior, while windows puncture the smaller end bays. The arches are set in rectangular frames, which are recessed from the face of the elevation. Each opening is composed of two recessed planes of arches. The spandrels are clad in red sandstone, contrasting with the gray granite of the elevation, and are decorated with round plaster medallions with lotus motifs. The window openings have an additional tie beam or lintel at the springline. The tympanum of the window towards the south has been filled with stone, while that of the window towards the north has been left open. A continuous chajja, supported on equidistant stone brackets, projects from the western wall above the rectangular frame. The cornice is unornamented and is topped by the projecting horizontal band of the parapet, which reaches a height of approximately five meters from the top of the raised plinth. The roof of the structure is flat. The exterior of the building lacks decoration and is finished in dressed granite.
The interior is divided into seven chambers occurring from north to south; the central chamber is the largest, measuring about 5 meters (north-south) long. It is abutted by relatively narrow chambers (approx. 2.5 meters long). The outside chambers which flank the 2.5 meter wide chambers on either side are approximately the size of the central chamber, and correspond to the arched openings in the western wall. The chambers are separated from each other by gray granite walls, punctured by simple ogee arched doorways set in rectangular frames. Square in plan, the outer rooms are separated from the adjacent chambers by stone walls with rectangular door openings with blind ogee arches and rectangular frames. Each doorway has shallow rectangular recesses on either side, as well as a small arched window set into a rectangular recess and a stone jali screen set above the doorway within the tympanum of the main arch. The eastern wall of the building has blind ogee arches, occurring as two successive planes, reflecting the arched openings of the western elevation.
The roof of the central chamber is flat and supported on arches located on four sides; flat stone brackets appear at the corners. The two adjacent rooms are covered by shallow domes supported on squinches. The interior domes are finished in plaster with carved concave fluting. The exterior of the domes has been filled to blend with the flat roof of the central room.
Certain stylistic continuities are recognizable in the three buildings; each was constructed with (local) gray granite and lime mortar. However, the degree and type of embellishment, both interior and exterior, on the mosque differs substantially from that found on the other two, relatively unadorned, buildings.
Apart from the grouping of the three structures and their stylistic similarities, the buildings do not appear to have been planned as a complex. The Friday mosque is the first example of the panchmukhi building type, where "panch" (five) and "mukhi " (facade) characterize a five-bay prayer hall. This approach was influential in both the Lodi and the Mughal periods. The Bara Gumbad is significant for having the first complete hemispherical dome in Delhi.
The differences in the surface ornament of the buildings suggest that the buildings were constructed at different times, with the Bara Gumbad and the guesthouse being similar in style and decoration, without the multilayered arches of the Friday mosque. The function of the Bara Gumbad is still unknown; its geometry and form aligns with the predominant tomb architecture of the period (like the neighboring Shish Gumbad). However, there is no grave or cenotaph in the building, and rather than being blank, its qibla wall (like its other walls) is punctured by an entrance. While the continuous stone bench in the interior is also found in gateway architecture, (as in the Alai Darwaza at the Quwat-ul-Islam Mosque in Mehrauli), the size of the Bara Gumbad vis-a-vis the Friday mosque does not support this conjecture. Some scholars surmise that the structure might have been a gateway to the larger complex of tombs within the Lodi Gardens.
Lodi Dynasty
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The Lodi dynasty in India arose around 1451 after the Sayyid dynasty. The Lodhi Empire was established by the Ghizlai tribe of the Afghans. They formed the last phase of the Delhi Sultanate. There were three main rulers in the history of Lodi dynasty. All three of them have been discussed in detail in the following lines. So read on about the Lodi dynasty history.
Buhlul Khan Lodi
Buhlul Khan Lodi (1451-1489) was the founder of the Lodi dynasty in India and the first Afghan ruler of Delhi. He was an Afghan noble who was a very brave soldier. Buhlul Khan seized the throne without much resistance from the then ruler, Alam Shah. His territory was spread across Jaunpur, Gwalior and northern Uttar Pradesh. During his reign in 1486, he appointed his eldest son Barbak Shah as the Viceroy of Jaunpur. Though he was an able ruler, he really couldn't decide as to which son of his should succeed him as the heir to the throne.
Sikandar Lodi
After the death of Buhlul Khan, his second son succeeded him as the king. He was given the title of Sultan Sikander Shah. He was a dedicated ruler and made all efforts to expand his territories and strengthen his empire. His empire extended from Punjab to Bihar and he also signed a treaty with the ruler of Bengal, Alauddin Hussain Shah. He was the one who founded a new town where the modern day Agra stands. He was known to be a kind and generous ruler who cared for his subjects.
Ibrahim Lodhi
Ibrahim Lodhi was the son of Sikander who succeeded him after his death. Due to the demands of the nobles, his younger brother Jalal Khan was given a small share of the kingdom and was crowned the ruler of Jaunpur. However, Ibrahim's men assassinated him soon and the kingdom came back to Ibrahim Lodhi. Ibrahim was known to be a very stern ruler and was not liked much by his subjects. In order to take revenge of the insults done by Ibrahim, the governor of Lahore Daulat Khan Lodhi asked the ruler of Kabul, Babur to invade his kingdom. Ibrahim Lodhi was thus killed in a battle with Babur who was the founder of the Mughal dynasty in India. With the death of Ibrahim Lodhi, the Lodhi dynasty also came to an end.
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well, at least consistency has returned... what was possibly strep throat is now just an annoying chest cough. I'm going out of town next weekend to shoot a wedding, and I'm gonna get my hairs done this week. that's about all that is new and exciting in my life.
Suzhou.
The juxtaposition of these two images is a shortcut of today's China. On one side poor people struggling to save their homes threatened by real estate speculation, and, on the other one, an arrogant golden youth parading downtown into over hundred thousand dollars cars !
Goverment experts are afraid by the politicals risks of this economic polarization. They are right !
See also :
and :
* * *
La juxtaposition de ces deux images est un raccourci de la Chine d'aujourd'huí.
D'un côté de pauvres gens luttant pour sauver leurs logements de l'appétit des promoteurs immobiliers et de l'autre une jeunesse dorée arrogante paradant dans des voitures à plus de cent mille dollars !
Les experts gouvernementaux redoutent les conséquences de la croissance de cette polarisation sociale.
Ils ont bien raison !
Une autre vue du même phénomène :
Port Townsend is also called the "City of Dreams" because of the early speculation that the city would be the largest harbor on the west coast of the United States.
By the late 19th century, Port Townsend was a well-known seaport, very active and banking on the future. Many homes and buildings were built during that time, with most of the architecture ornate Victorian.
The buildings were built on the speculation that Port Townsend would become a booming shipping port and major city. When the depression hit, those plans lost the capital to continue and rail lines ended on the east side of Puget Sound, mainly in Tumwater, Tacoma, and Seattle.
The Port Townsend Historic District is now a U.S. National Historic Landmark District.
-From Wikipedia
This rather tatty type 165DS Ruston was once in pristine condition when cosmetically restored as a feature in the Cosmic Gardens of Speculation at Portrack House. The property is located on the south bank of the River Nith north of Holywood village. Ruston Wks no. 418790/1958 was delivered here by road in February 2004 after the new Portrack Viaduct across the River Nith on the G&SW line had been commissioned between Christmas 2003 and New Year 2004. The locomotive stands on the former down line track a small length of which was retained from where the line was slewed across. The rest of the trackbed through to the river bank where the first span of the old plate girder viaduct still stands has been landscaped as part of the "Portrack Scottie Garden of Rails" commemorating numerous engineers with stencil signs. Although the loco is readily visible from passing trains its almost impossible to get a decent photo of as its hemmed in between trees and palisade fencing.
Portrack House was the home of the late American landscape designer Charles Jencks who died in October 2019. There used to be one public open day here on the Sunday of the May Day bank holiday weekend but whether that will still take place following his death remains to be seen.
This 0-4-0DM Ruston started its working life with the NCB Coal Products Division and was first allocated to Gwaun-cae-Gurwen Disposal Point in South Wales. It was bought by Mr Jencks from the Shropshire Locomotive collection in late 2003.
Reconstruction of the Terme Boxer, 2018, bronze cast, 128 x 110 x 55 cm, recostruction created by Vinzenz Brinkmann and Ulrike Koch-Brinkmann (Liebieghaus Skulpturensammlung, Frankfurt am Main, Sammlung Stäelisches Kunstinstitut)
A Glasshouse Studio curator and security guard find some time to relaxe and chat on a rainy Seattle evening. You can watch the glass blowers at work in here, so the fiery furnace inside makes this one of the few shops where people don't mind when you let the cold air in! (located in downtown Seattle's Pioneer Square neighborhood)
Begun as a land speculation project of William Duer, the Scioto Company had hoped to encourage European investors to purchase lands in its grant in the Ohio country. The project proved especially attractive to the French middle class, who were just beginning to feel the effects of the French Revolution. Hundreds invested their money hoping to find security and prosperity in their new homes. Upon their arrival in the United States, they found that the deeds they had purchased were worthless, since the Scioto Company had not paid for the land, they bought.
The disillusioned French settlers left Alexandria, Va., on June 29. 1790, on their journey to the Ohio country. The new settlers were unadapted to the hardships of frontier life since many of them were noblemen, doctors, army officers, manufacturers, tradesmen, and lawyers. They continued to live in the formal French manner to which they were accustomed. Common sense and the application of their trades, however, helped them to establish, a thriving river trade in a short time. By the end of 1790 there were between 300 and 400 Frenchmen in the settlement. Today, the city of Gallipolis is much like any other Ohio River town, except that the vestiges of the French settlers remain as the proud possessions of the citizens of Gallipolis.
*Excuse the photo rained heavyily.
.... Artist, Michel de Broin's 'One Thousand Speculations', a 7.9 metre / 25 foot in diameter ball made up of 1,000 mirrors .... the world's largest mirror ball
en.wikipedia.org/wiki/Karnak#Temple_of_Amenhotep_IV_(deliberately_dismantled)
The Karnak Temple Complex, comprises a vast mix of decayed temples, pylons, chapels, and other buildings near Luxor, Egypt. Construction at the complex began during the reign of Senusret I (reigned 1971–1926 BCE) in the Middle Kingdom (around 2000–1700 BCE) and continued into the Ptolemaic Kingdom (305–30 BCE), although most of the extant buildings date from the New Kingdom. The area around Karnak was the ancient Egyptian Ipet-isut ("The Most Selected of Places") and the main place of worship of the 18th Dynastic Theban Triad, with the god Amun as its head. It is part of the monumental city of Thebes, and in 1979 it was inscribed on the UNESCO World Heritage List along with the rest of the city. The Karnak complex gives its name to the nearby, and partly surrounded, modern village of El-Karnak, 2.5 kilometres (1.6 miles) north of Luxor.
Name
The original name of the temple was Nesut-Tawy, meaning "Throne of the Two Lands". Other names included Ipet-Iset, meaning "The Finest of Seats", as well as Ipt-Swt, meaning "Selected Spot", or Ipetsut, meaning "The Most Select of Places".
Some believe that the modern name of Karnak is derived from Arabic: خورنق Khurnaq meaning "fortified village". However, this speculation is not supported by any historical evidence.
The complex is a vast open site and includes the Karnak Open Air Museum. It is believed to be the second[citation needed] most visited historical site in Egypt; only the Giza pyramid complex near Cairo receives more visits. It consists of four main parts, of which only the largest is currently open to the general public. The term Karnak often is understood as being the Precinct of Amun-Re only, because this is the only part most visitors see. The three other parts, the Precinct of Mut, the Precinct of Montu, and the dismantled Temple of Amenhotep IV, are closed to the public. There also are a few smaller temples and sanctuaries connecting the Precinct of Mut, the Precinct of Amun-Re, and the Luxor Temple. The Precinct of Mut is very ancient, being dedicated to an Earth and creation deity, but not yet restored. The original temple was destroyed and partially restored by Hatshepsut, although another pharaoh built around it in order to change the focus or orientation of the sacred area. Many portions of it may have been carried away for use in other buildings.
The key difference between Karnak and most of the other temples and sites in Egypt is the length of time over which it was developed and used. Construction of temples started in the Middle Kingdom and continued into Ptolemaic times. Approximately thirty pharaohs contributed to the buildings, enabling it to reach a size, complexity, and diversity not seen elsewhere. Few of the individual features of Karnak are unique, but the size and number of features are overwhelming. The deities represented range from some of the earliest worshipped to those worshipped much later in the history of the Ancient Egyptian culture. Although destroyed, it also contained an early temple built by Amenhotep IV (Akhenaten), the pharaoh who later would celebrate a near monotheistic religion he established that prompted him to move his court and religious center away from Thebes. It also contains evidence of adaptations, where the buildings of the ancient Egyptians were used by later cultures for their own religious purposes.
One famous aspect of Karnak is the Great Hypostyle Hall in the Precinct of Amun-Re, a hall area of 50,000 sq ft (5,000 m2) with 134 massive columns arranged in 16 rows. One hundred and twenty-two of these columns are 10 metres (33 ft) tall, and the other 12 are 21 metres (69 ft) tall with a diameter of over 3 metres (9.8 ft). The architraves on top of these columns are estimated to weigh 70 tons. These architraves may have been lifted to these heights using levers. This would be an extremely time-consuming process and also would require great balance to get to such great heights. A common alternative theory regarding how they were moved is that large ramps were constructed of sand, mud, brick or stone and that the stones were then towed up the ramps. If stone had been used for the ramps, they would have been able to use much less material. The top of the ramps presumably would have employed either wooden tracks or cobblestones for towing the megaliths.
There is an unfinished pillar in an out-of-the-way location that indicates how it would have been finished. Final carving was executed after the drums were put in place so that it was not damaged while being placed. Several experiments moving megaliths with ancient technology were made at other locations – some of which are amongst the largest monoliths in the world.
In 2009 UCLA launched a website dedicated to virtual reality digital reconstructions of the Karnak complex and other resources.The sun god's shrine has light focused upon it during the winter solstic
The history of the Karnak complex is largely the history of Thebes and its changing role in the culture. Religious centers varied by region, and when a new capital of the unified culture was established, the religious centers in that area gained prominence. The city of Thebes does not appear to have been of great significance before the Eleventh Dynasty and previous temple building there would have been relatively small, with shrines being dedicated to the early deities of Thebes, the Earth goddess Mut and Montu. Early building was destroyed by invaders. The earliest known artifact found in the area of the temple is a small, eight-sided column from the Eleventh Dynasty, which mentions Amun-Re. Amun (sometimes called Amen) was long the local tutelary deity of Thebes. He was identified with the ram and the goose. The Egyptian meaning of Amun is "hidden" or the "hidden god".
Major construction work in the Precinct of Amun-Re took place during the Eighteenth Dynasty, when Thebes became the capital of the unified Ancient Egypt. Almost every pharaoh of that dynasty added something to the temple site. Thutmose I erected an enclosure wall connecting the Fourth and Fifth pylons, which comprise the earliest part of the temple still standing in situ. Hatshepsut had monuments constructed and also restored the original Precinct of Mut, that had been ravaged by the foreign rulers during the Hyksos occupation. She had twin obelisks, at the time the tallest in the world, erected at the entrance to the temple. One still stands, as the second-tallest ancient obelisk still standing on Earth; the other has broken in two and toppled. Another of her projects at the site, Karnak's Red Chapel or Chapelle Rouge, was intended as a barque shrine and originally may have stood between her two obelisks. She later ordered the construction of two more obelisks to celebrate her sixteenth year as pharaoh; one of the obelisks broke during construction, and thus, a third was constructed to replace it. The broken obelisk was left at its quarrying site in Aswan, where it still remains. Known as the unfinished obelisk, it provides evidence of how obelisks were quarried.
Construction of the Great Hypostyle Hall also may have begun during the Eighteenth Dynasty (although most new building was undertaken under Seti I and Ramesses II in the Nineteenth). Merneptah, also of the Nineteenth Dynasty, commemorated his victories over the Sea Peoples on the walls of the Cachette Court, the start of the processional route (also known as the Avenue of Sphinxes) to the Luxor Temple. The last major change to the Precinct of Amun-Re's layout was the addition of the First Pylon and the massive enclosure walls that surround the whole precinct, both constructed by Nectanebo I of the Thirtieth Dynasty.
In 323 AD, Roman emperor Constantine the Great recognised the Christian religion, and in 356 Constantius II ordered the closing of pagan temples throughout the Roman empire, into which Egypt had been annexed in 30 BC. Karnak was by this time mostly abandoned, and Christian churches were founded among the ruins, the most famous example of this is the reuse of the Festival Hall of Thutmose III's central hall, where painted decorations of saints and Coptic inscriptions can still be seen.
Thebes' exact placement was unknown in medieval Europe, though both Herodotus and Strabo give the exact location of Thebes and how long up the Nile one must travel to reach it. Maps of Egypt, based on the 2nd century Claudius Ptolemaeus' mammoth work Geographia, had been circulating in Europe since the late 14th century, all of them showing Thebes' (Diospolis) location. Despite this, several European authors of the 15th and 16th centuries who visited only Lower Egypt and published their travel accounts, such as Joos van Ghistele and André Thévet, put Thebes in or close to Memphis.
The Karnak temple complex is first described by an unknown Venetian in 1589, although his account gives no name for the complex. This account, housed in the Biblioteca Nazionale Centrale di Firenze, is the first known European mention, since ancient Greek and Roman writers, about a whole range of monuments in Upper Egypt and Nubia, including Karnak, Luxor temple, the Colossi of Memnon, Esna, Edfu, Kom Ombo, Philae, and others.
Karnak ("Carnac") as a village name, and name of the complex, is first attested in 1668, when two capuchin missionary brothers, Protais and Charles François d'Orléans, travelled though the area. Protais' writing about their travel was published by Melchisédech Thévenot (Relations de divers voyages curieux, 1670s–1696 editions) and Johann Michael Vansleb (The Present State of Egypt, 1678).
The first drawing of Karnak is found in Paul Lucas' travel account of 1704, (Voyage du Sieur Paul Lucas au Levant). It is rather inaccurate, and can be quite confusing to modern eyes. Lucas travelled in Egypt during 1699–1703. The drawing shows a mixture of the Precinct of Amun-Re and the Precinct of Montu, based on a complex confined by the three huge Ptolemaic gateways of Ptolemy III Euergetes / Ptolemy IV Philopator, and the massive 113 m long, 43 m high and 15 m thick, First Pylon of the Precinct of Amun-Re.
Karnak was visited and described in succession by Claude Sicard and his travel companion Pierre Laurent Pincia (1718 and 1720–21), Granger (1731), Frederick Louis Norden (1737–38), Richard Pococke (1738), James Bruce (1769), Charles-Nicolas-Sigisbert Sonnini de Manoncourt (1777), William George Browne (1792–93), and finally by a number of scientists of the Napoleon expedition, including Vivant Denon, during 1798–1799. Claude-Étienne Savary describes the complex in rather great detail in his work of 1785; especially in light of the fact that it is a fictional account of a pretend journey to Upper Egypt, composed out of information from other travellers. Savary did visit Lower Egypt in 1777–78, and published a work about that too.
This is the largest of the precincts of the temple complex, and is dedicated to Amun-Re, the chief deity of the Theban Triad. There are several colossal statues, including the figure of Pinedjem I which is 10.5 metres (34 ft) tall. The sandstone for this temple, including all of the columns, was transported from Gebel Silsila 100 miles (161 km) south on the Nile river. It also has one of the largest obelisks, weighing 328 tonnes and standing 29 metres (95 ft) tall.
Located to the south of the newer Amen-Re complex, this precinct was dedicated to the mother goddess, Mut, who became identified as the wife of Amun-Re in the Eighteenth Dynasty Theban Triad. It has several smaller temples associated with it and has its own sacred lake, constructed in a crescent shape. This temple has been ravaged, many portions having been used in other structures. Following excavation and restoration works by the Johns Hopkins University team, led by Betsy Bryan (see below) the Precinct of Mut has been opened to the public. Six hundred black granite statues were found in the courtyard to her temple. It may be the oldest portion of the site.
In 2006, Betsy Bryan presented her findings of one festival that included apparent intentional overindulgence in alcohol. Participation in the festival was great, including the priestesses and the population. Historical records of tens of thousands attending the festival exist. These findings were made in the temple of Mut because when Thebes rose to greater prominence, Mut absorbed the warrior goddesses, Sekhmet and Bast, as some of her aspects. First, Mut became Mut-Wadjet-Bast, then Mut-Sekhmet-Bast (Wadjet having merged into Bast), then Mut also assimilated Menhit, another lioness goddess, and her adopted son's wife, becoming Mut-Sekhmet-Bast-Menhit, and finally becoming Mut-Nekhbet. Temple excavations at Luxor discovered a "porch of drunkenness" built onto the temple by the pharaoh Hatshepsut, during the height of her twenty-year reign. In a later myth developed around the annual drunken Sekhmet festival, Ra, by then the sun god of Upper Egypt, created her from a fiery eye gained from his mother, to destroy mortals who conspired against him (Lower Egypt). In the myth, Sekhmet's blood-lust was not quelled at the end of the battle and led to her destroying almost all of humanity, so Ra had tricked her by turning the Nile as red as blood (the Nile turns red every year when filled with silt during inundation) so that Sekhmet would drink it. The trick, however, was that the red liquid was not blood, but beer mixed with pomegranate juice so that it resembled blood, making her so drunk that she gave up slaughter and became an aspect of the gentle Hathor. The complex interweaving of deities occurred over the thousands of years of the culture.
The temple that Akhenaten (Amenhotep IV) constructed on the site was located east of the main complex, outside the walls of the Amun-Re precinct. It was destroyed immediately after the death of its builder, who had attempted to overcome the powerful priesthood who had gained control over Egypt before his reign. It was so thoroughly demolished that its full extent and layout is currently unknown. The priesthood of that temple regained their powerful position as soon as Akhenaten died, and were instrumental in destroying many records of his existence.
5th May 2019
We had a day out to the Garden of Cosmic Speculation today, alas we had one ticket more than necessary for reasons which I am not going into. - but we had a good day out anyway and got to catch up with friends whilst we were there!
Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".
The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.
Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.
ETYMOLOGY
The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).
In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".
HISTORY
According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:
The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.
Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.
In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.
In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.
In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.
A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."
Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.
MAIN SIGHTS
Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.
Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.
JANTAR MANTAR
The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.
RAMNAGAR FORT
The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.
GHATS
Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.
Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".
The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.
The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.
TEMPLES
Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.
Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.
The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.
There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.
While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.
Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.
The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.
The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.
RELIGION
HINDUISM
Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.
As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.
In 2001, Hindus made up approximately 84% of the population of Varanasi District.
ISLAM
Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.
As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.
In 2001, Hindus made up approximately 84% of the population of Varanasi District.
OTHERS
At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.
Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.
Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.
Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.
Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.
RELIGIOUS FESTIVALS
On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.
Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.
The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.
The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.
Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.
Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.
Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.
Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.
WIKIPEDIA
"It is not a glen of the mountains, craggy, stupendous, physically impressive. There is nothing here to overwhelm the romantic mind. It's beauty is an inward grace in oneself akin to what is indefinable in the memory of a masterpiece."
Neil Gunn
Highland River
The oldest church building (of which nothing remains today) dates back to the Early Middle Ages, and there is speculation that it could be the oldest church in Vienna (see Ruprechtskirche). That Roman church was built on the site of a Roman encampment.
View of the Graben with the mediaeval church (Jacob Hoefnagel, 1609)
This church was replaced with a Romanesque church with a nave and two aisles. It is believed to have been established by Charlemagne around 800, although there is no evidence supporting this view. At the outside of the church, there is a relief sculpture by R. Weyr consecrated to the founding of the church by Charlemagne. In any case, a church of Saint Peter in Vienna is first mentioned in 1137. Around the end of the 12th century, the church became part of the Schottenstift.
The mediaeval church had three altars, with an apse in the south instead of the normal eastern orientation. This unusual feature has triggered many discussions among experts, and it is suspected that the church was adapted from a previously secular building. The church was surrounded by shops, and a nearby building housed the Stadtguardia, a forerunner of the modern police. The old church burned down in 1661 and was given only makeshift repairs. The decision to build a new church was taken up with the arrival of the Fraternity of the Holy Trinity of which the emperor Leopold I was a member. He had taken a vow to rebuild this church when Vienna was ravaged by the plague in 1679–1680.
Die erste Peterskirche, von der heute keine sichtbaren Reste mehr vorhanden sind, ging bis auf die Spätantike zurück und war somit die älteste Kirche und Pfarre der Stadt Wien. Sie entstand in der zweiten Hälfte des 4. Jahrhunderts, indem ein Kasernengebäude des römischen Lagers Vindobona zu einer einschiffigen Saalkirche basilikaler Art umgebaut wurde. Weitere Umbauarbeiten folgten, das Gebäude wurde später gotisiert, wobei man das Langhaus in drei ungleiche Schiffe aufteilte. Der Turm war rechteckig und dreigeschoßig, an den Ecken befanden sich Fialtürme, die von einem zentralen, höheren Turm mit Kreuz überragt wurden. Wie das Innere dieser Kirche ausgesehen hat, ist unbekannt. Lediglich aus der spätgotischen, 1399 angebauten Valentinskapelle sind Steinretabel, die mit 1510/15 datiert werden, erhalten geblieben.[2] Die Kirche war von Krämerläden umgeben und in einem Anbau befand sich die „Stadtguardia“, der Vorläufer der modernen Polizei.
Die Kirche selbst soll von Kaiser Karl dem Großen um 792 gegründet worden sein, was jedoch nicht nachgewiesen ist. Erstmals wird 1137 eine Kirche des heiligen Petrus in Wien urkundlich erwähnt (im Rahmen der Vorgeschichte für den Bau der Stephanskirche, auf die auch die Pfarrrechte von St. Peter übergehen sollten).[3] Gegen Ende des 12. Jahrhunderts fiel die Kirche an das Schottenstift. Im Jahr 1661 brannte das Gebäude aus und wurde nur notdürftig instand gesetzt. Der Beschluss, eine neue Kirche zu bauen, wurde allerdings erst 1676 mit der Übersiedelung der Erzbruderschaft der Allerheiligsten Dreifaltigkeit in Angriff genommen.
Squamish - The town and harbour are named after the river, which is in turn named for the First Nation people who have traditionally occupied this region and today call themselves the Skxwúmish. The name has been translated as “people of the sacred water” (older interpretations usually give “strong wind” as the meaning). The Squamish area was first settled by Europeans in the late 1880s, and a small logging and agriculture gradually formed. About 1909 the owners of the Howe Sd & Northern Rwy, after secretly buying up large tracts of land, announced that Squamish would henceforth be known as Newport. Several years of townsite promotion and property speculation ensued; even the post office name was changed from Squamish to NEWPORT BEACH, 1912-14. When the BC government took over the railway in 1912 and turned it into the PGE, a competition was held for schoolchildren to suggest a new name for the terminus and growing village. Out of the 2,000 entries received, PGE vice-president D’Arcy Tate chose Squamish, and in 1914 the old name was reinstated; the $500 prize was split between 28 winners. Squamish today is a district municipality with a population of 14,000. Forest remains the dominant industry. (by Andrew Scott)
Squamish Post Office (1) was opened - 1 July 1892, William Mashiter postmaster; closed or renamed NEWPORT BEACH Post Office - 1 September 1912; reinstated as Squamish Post Office (2) - 1 May 1914.
LINKS to a list of the Postmasters who served at the Squamish Post Office (1) www.bac-lac.gc.ca/eng/discover/postal-heritage-philately/...; - and the NEWPORT BEACH and Squamish Post Office (2) - www.bac-lac.gc.ca/eng/discover/postal-heritage-philately/...;
- sent from - / NEWPORT BEACH / DE 24 / 13 / B.C. / - split ring cancel - this split hammer (A1-1) was proofed - 2 August 1912 - (RF D).
Clipped from - The Victoria Daily Times newspaper - Victoria, British Columbia, Canada - 28 May 1914 - The name of NEWPORT BEACH Post Office has been changed to Squamish, to agree with the adoption of the new name by the Pacific Great Eastern Railway company as the name of its terminal there.
Clipped from - Squamish Times newspaper - Squamish, British Columbia, Canada - 28 November 1963 - PGE Contest Gave Squamish Name - Many of the people who have lived in Squamish for many years know that it was once called NEWPORT. But how many of them know that it was changed to Squamish as a result of a contest sponsored by the PGE railway in 1914. In an article in the Victoria Colonist, Tom Taylor says that he "is a little wiser now, however, and thanks to other boys, those of University School and its headmaster, Mr. J. J. Timmis." One day not long ago during a renovation work at the school a postcard was unearthed from behind some old panelling which was being removed. It was of 1914 vintage and it invited scholars at any public or private school in the province to submit a new name for the then end-of-steel settlement of Newport. It was no idle invitation. The prize was $500, quite a whopper fifty years ago. I suppose Newport was con joined from 'new port'. But as a name it had fallen into disfavor as unfitting the expected importance of this townsite, beginning to blossom from infant stage. Actually when a post office had been applied for the name was rejected as unsatisfactory, although now perhaps one is apt to wonder why, albeit Squamish has a nice intriguing ring to it. In any event the Post Office became NEWPORT BEACH while the townfolk clung to NEWPORT, period. "By 1914, however, a suburb had sprung up, called WEST NEWPORT But in general the name 'NEWPORT' had long been unpopular with the people of the Squamish Valley and the railway felt disinclined to perpetuate it. "Hence the appeal to the school children of B.C. to give it a new designation. "The appeal was widely answered, possibly with the help of parents to whom $500 would loom as a most attractive proposition. No fewer than 33,000 suggestions were sent in by 2,226 youthful contestants and culled by the provincial geographer. "No one, fortunately or unfortunately, turned out to be the single winner. Twenty-eight youngsters plumped for Squamish, a fairly shrewd choice since there was a valley by that name. The award was therefore divided, each of the successful contestants receiving $17.86, which would at least buy a few knicknacks. ED. NOTE: The original name of the valley and the settlement was Squamish but this was changed to NEWPORT about 1911 or 1912, as far as we can discover. At that time there was quite a building boom going on in Squamish and it was felt that the name "NEWPORT" would distinguish the town from the Valley. Local residents apparently did not particularly like the name of NEWPORT and were happy when it was changed back to Squamish.
Message on postcard reads: The best of wishes - Jean
Addressed to: Miss Amy Mellon / 224 - 2nd Street South West / Edmonton South / Alberta
Amelia "Amy" Elizabeth Sarah (nee Mellon) McCrum
(b. 19 March 1897 Strathcona, NWT, Edmonton, Alberta, Canada - d. 14 February 1978 at age 80 in Edmonton, Alberta) LINK to her obituary - www.newspapers.com/clip/94449188/amelia-amy-elizabeth-sar...
Clipped from - Edmonton Journal newspaper - Edmonton, Alberta, Canada - 7 January 1967 - Anniversary Celebrated By Couple - A long-time Edmonton couple, Mr. and Mrs. John R. McCrum celebrated their golden anniversary with a family gathering on New Year's Day. The following day, the couple held an open house for their friends at their home at 6215 142nd St. - Mr. McCrum came from Ireland in 1907, and his wife, the former Amelia "Amy" Elizabeth Mellon, was born in Edmonton. Mrs. McCrum's brother, F. C. Mellon (Frederick Clarence Mellon 1904–1978) of Vancouver was in Edmonton to help celebrate the anniversary. The couple were married in Edmonton on January 1, 1917. Mr. and Mrs. McCrum have one son, two daughters, eight grandchildren and two greatgrandchildren.
Her husband - John "Jack" Richard McCrum
(b. 1895 Ireland – d. 17 May 1986 at age 90 in Edmonton, Alberta) - they were married - 1 January 1917 in Edmonton, Alberta - LINK to his obituary - www.newspapers.com/clip/94450615/obituary-for-john-mccrum...
Her mother - Amelia / Emilie (nee Besler) Mellon
(b. 21 November 1877 in Poland – d. 24 September 1904 at age 26 in Edmonton, Alberta) - they were married - 11 August 1895 in Heimthal, Alberta, Canada - LINK to her obituary - www.newspapers.com/clip/94453271/obituary-for-i-mellon/
Her father - John James Mellon
(b. 18 August 1862 in Lambton, Ontario, Canada – d. 5 March 1918 at age 55 in Guelph, Ontario / buried in Edmonton, Alberta) - LINK to obituary - www.newspapers.com/clip/94451720/john-james-mellon-obituary/
German postcard by Ross Verlag, no. 44301/1, 1929-1930. Photo: United Artists.
Lupe Velez (1908-1944), was one of the first Mexican actresses to succeed in Hollywood. Her nicknames were 'The Mexican Spitfire' and 'Hot Pepper'. She was the leading lady in such silent films as The Gaucho (1927), Lady of the Pavements (1928), and Wolf Song (1929). During the 1930s, her well-known explosive screen persona was exploited in a series of successful films like Hot Pepper (1933), Strictly Dynamite (1934), and Hollywood Party (1934). In the 1940s, Vélez's popularity peaked after appearing in the Mexican Spitfire films, a series created to capitalise on Vélez's well-documented fiery personality. She had several highly publicised romances and a stormy marriage. In 1944, Vélez died of an intentional overdose of the barbiturate drug Seconal. Her death and the circumstances surrounding it have been the subject of speculation and controversy.
Lupe Vélez was born María Guadalupe Villalobos Vélez in 1908 in the city of San Luis Potosí in Mexico. She was the daughter of Jacobo Villalobos Reyes, a colonel in the army of the dictator Porfirio Diaz, and his wife Josefina Vélez, an opera singer according to some sources, or vaudeville singer according to others. She had three sisters: Mercedes, Reina and Josefina, and a brother, Emigdio. The family was financially comfortable and lived in a large home. At the age of 13, her parents sent her to study at Our Lady of the Lake (now Our Lady of the Lake University) in San Antonio, Texas. It was at Our Lady of the Lake that Vélez learned to speak English and began to dance. She later admitted that she liked dance class, but was otherwise a poor student. Denny Jackson at IMDb: "Life was hard for her family, and Lupe returned to Mexico to help them out financially. She worked as a salesgirl for a department store for the princely sum of $4 a week. Every week she would turn most of her salary over to her mother, but kept a little for herself so she could take dancing lessons. By now, she figured, with her mature shape and grand personality, she thought she could make a try at show business." She began her career as a performer in Mexican vaudeville in 1924. She initially performed under her paternal surname, but after her father returned home from the war, he was outraged that his daughter had decided to become a stage performer. She chose her maternal surname, "Vélez", as her stage name and her mother introduced Vélez and her sister Josefina to the popular Spanish Mexican vedette María Conesa, "La Gatita Blanca". Vélez debuted in a show led by Conesa, where she sang 'Oh Charley, My Boy' and danced the shimmy. Aurelio Campos, a young pianist, and friend of the Vélez sisters recommended Lupe to stage producers, Carlos Ortega and Manuel Castro. Ortega and Castro were preparing a season revue at the Regis Theatre and hired Vélez to join the company in March 1925. Later that year, Vélez starred in the revues 'Mexican Rataplan' and '¡No lo tapes!', both parodies of the Bataclan's shows in Paris. Her suggestive singing and provocative dancing was a hit with audiences, and she soon established herself as one of the main stars of vaudeville in Mexico. After a year and a half, Vélez left the revue after the manager refused to give her a raise. She then joined the Teatro Principal but was fired after three months due to her "feisty attitude". Vélez was quickly hired by the Teatro Lirico, where her salary rose to 100 pesos a day. In 1926, Frank A. Woodyard, an American who had seen Vélez perform, recommended her to stage director Richard Bennett, the father of actresses Joan and Constance Bennett. Bennett was looking for an actress to portray a Mexican cantina singer in his upcoming play 'The Dove'. He sent Vélez a telegram inviting her to Los Angeles to appear in the play. Vélez had been planning to go to Cuba to perform, but quickly changed her plans and traveled to Los Angeles. However, upon arrival, she discovered that she had been replaced by another actress.
While in Los Angeles, Lupe Vélez met the comedian Fanny Brice. Brice recommended her to Flo Ziegfeld, who hired her to perform in New York City. While Vélez was preparing to leave Los Angeles, she received a call from MGM producer Harry Rapf, who offered her a screen test. Producer and director Hal Roach saw Vélez's screen test and hired her for a small role in the comic Laurel and Hardy short Sailors, Beware! (Fred Guiol, Hal Yates, 1927). After her debut, Vélez appeared in another Hal Roach short, What Women Did for Me (James Parrott, 1927), opposite Charley Chase. Later that year, she did a screen test for the upcoming Douglas Fairbanks feature The Gaucho (F. Richard Jones, 1927). Fairbanks was impressed by Vélez and hired her to appear in the film with him. The Gaucho was a hit and critics were duly impressed with Vélez's ability to hold her own alongside Fairbanks, who was well known for his spirited acting and impressive stunts. Her second major film was Stand and Deliver (Donald Crisp, 1928), produced by Cecil B. DeMille. That same year, she was named one of the WAMPAS Baby Stars. Then she appeared in Lady of the Pavements (1929), directed by D. W. Griffith, and Where East Is East (Tod Browning, 1929), starring Lon Chaney as an animal trapper in Laos. In the Western The Wolf Song (Victor Fleming, 1929), she appeared alongside Gary Cooper. As she was regularly cast as 'exotic' or 'ethnic' women that were volatile and hot-tempered, gossip columnists took to referring to Vélez as "Mexican Hurricane", "The Mexican Wildcat", "The Mexican Madcap", "Whoopee Lupe" and "The Hot Tamale". Lupe Vélez made the transition to sound films without difficulty. Studio executives had predicted that her accent would likely hamper her ability to make the transition. That idea was dispelled after she appeared in the all-talking Rin Tin Tin vehicle, Tiger Rose (George Fitzmaurice, 1929). The film was a hit and Vélez's sound career was established. Vélez appeared in a series of Pre-Code films like Hell Harbor (Henry King, 1930), The Storm (William Wyler, 1930), and the crime drama East Is West (Monta Bell, 1930) opposite Edward G. Robinson. The next year, she appeared in her second film for Cecil B. DeMille, Squaw Man (Cecil B. DeMille, 1931), opposite Warner Baxter, in Resurrection (Edwin Carewe, 1931), and The Cuban Love Song (W.S. Van Dyke, 1931), with the popular singer Lawrence Tibbett. She had a supporting role in Kongo (William J. Cowen, 1932) with Walter Huston, a sound remake of West of Zanzibar (Tod Browning, 1928) which tries to outdo the Lon Chaney original in morbidity. She also starred in Spanish-language versions of Universal films like Resurrección (Eduardo Arozamena, David Selman, 1931), the Spanish version of Resurrection (1931), and Hombres en mi vida (Eduardo Arozamena, David Selman, 1932), the Spanish version of Men in Her Life (William Beaudine, 1931) in which Lois Moran had starred.
In 1932, Lupe Vélez took a break from her film career and traveled to New York City where she was signed by Broadway impresario Florenz Ziegfeld, Jr. to take over the role of "Conchita" in the musical revue 'Hot-Cha!'. The show also starred Bert Lahr, Eleanor Powell, and Buddy Rogers. Back in Hollywood, Lupe switched to comedy after playing dramatic roles for five years. Denny Jackson at IMDb: "In 1933 she played the lead role of Pepper in Hot Pepper (1933). This film showcased her comedic talents and helped her to show the world her vital personality. She was delightful." After Hot Pepper (John G. Blystone, 1933) with Edmund Lowe and Victor McLaglen, Lupe played beautiful but volatile, characters in a series of successful films like Strictly Dynamite (Elliott Nugent, 1934), Palooka (Benjamin Stoloff, 1934) both opposite Jimmy Durante, and Hollywood Party (Allan Dwan, a.o., 1934) with Laurel and Hardy. Although Vélez was a popular actress, RKO Pictures did not renew her contract in 1934. Over the next few years, Vélez worked for various studios as a freelance actress; she also spent two years in England where she filmed The Morals of Marcus (Miles Mander, 1935) and Gypsy Melody (Edmond T. Gréville, 1936). She returned to Los Angeles the following year where she appeared in the final part of the Wheeler & Woolsey comedy High Flyers (Edward F. Cline, 1937). In 1938, Vélez made her final appearance on Broadway in the musical You Never Know, by Cole Porter. The show received poor reviews from critics but received a large amount of publicity due to the feud between Vélez and fellow cast member Libby Holman. Holman was irritated by the attention Vélez garnered from the show with her impersonations of several actresses including Gloria Swanson, Katharine Hepburn, and Shirley Temple. The feud came to a head during a performance in New Haven, Connecticut after Vélez punched Holman in between curtain calls and gave her a black eye. The feud effectively ended the show. Upon her return to Mexico City in 1938 to star in her first Mexican film, Vélez was greeted by ten thousand fans. The film La Zandunga (Fernando de Fuentes, 1938) co-starring Arturo de Córdova, was a critical and financial success. Vélez was slated to appear in four more Mexican films, but instead, she returned to Los Angeles and went back to work for RKO Pictures. In 1939, Lupe Vélez was cast opposite Leon Errol and Donald Woods in the B-comedy, The Girl from Mexico (Leslie Goodwins, 1939). Despite being a B film, it was a hit with audiences and RKO re-teamed her with Errol and Wood for a sequel, Mexican Spitfire (Leslie Goodwins, 1940). That film was also a success and led to a series of eight Spitfire films. Wikipedia: "In the series, Vélez portrays Carmelita Lindsay, a temperamental yet friendly Mexican singer married to Dennis 'Denny' Lindsay (Woods), an elegant American gentleman. The Spitfire films rejuvenated Vélez's career. Moreover, they were films in which a Latina headlined for eight films straight –a true rarity." In addition to the Spitfire series, she was cast in such films as Six Lessons from Madame La Zonga (John Rawlins, 1941), Playmates (David Butler, 1941) opposite John Barrymore, and Redhead from Manhattan (Lew Landers, 1943). In 1943, the final film in the Spitfire series, Mexican Spitfire's Blessed Event (Leslie Goodwins, 1943), was released. By that time, the novelty of the series had begun to wane. Velez co-starred with Eddie Albert in the romantic comedy, Ladies' Day (Leslie Goodwins, 1943), about an actress and a baseball player. In 1944, Vélez returned to Mexico to star in an adaptation of Émile Zola's novel Nana (Roberto Gavaldón, Celestino Gorostiza, 1944), which was well-received. It would be her final film. After filming wrapped, Vélez returned to Los Angeles and began preparing for another stage role in New York.
Lupe Vélez's temper and jealousy in her often tempestuous romantic relationships were well documented and became tabloid fodder, often overshadowing her career. Vélez was straightforward with the press and was regularly contacted by gossip columnists for stories about her romantic exploits. Her first long-term relationship was with actor Gary Cooper. Vélez met Cooper while filming The Wolf Song in 1929 and began a two-year affair with him. The relationship was passionate but often stormy. Reportedly Vélez chased Cooper around with a knife during an argument and cut him severely enough to require stitches. By that time, the rocky relationship had taken its toll on Cooper who had lost 45 pounds and was suffering from nervous exhaustion. Paramount Pictures ordered him to take a vacation to recuperate. While he was boarding the train, Vélez showed up at the train station and fired a pistol at him. During her marriage to actor Johnny Weissmuller, stories of their frequent physical fights were regularly reported in the press. Vélez reportedly inflicted scratches, bruises, and love-bites on Weissmuller during their fights and "passionate love-making". In July 1934, after ten months of marriage, Vélez filed for divorce citing cruelty. She withdrew the petition a week later after reconciling with Weissmuller. In January 1935, she filed for divorce a second time and was granted an interlocutory decree that was dismissed when the couple reconciled a month later. In August 1938, Vélez filed for divorce for a third time, again charging Weissmuller with cruelty. Their divorce was finalised in August 1939. After the divorce became final, Vélez began dating actor Guinn "Big Boy" Williams in late 1940. They were reportedly engaged but never married. Vélez was also linked to author Erich Maria Remarque and the boxers Jack Johnson and Jack Dempsey. In 1943, Vélez began an affair with her La Zandunga co-star Arturo de Córdova. De Córdova had recently moved to Hollywood after signing with Paramount Pictures. Despite the fact that de Córdova was married to Mexican actress Enna Arana with whom he had four children, Vélez granted an interview to gossip columnist Louella Parsons in September 1943 and announced that the two were engaged. Vélez ended the engagement in early 1944, reportedly after de Córdova's wife refused to give him a divorce. Vélez then met and began dating a struggling young Austrian actor named Harald Maresch (who went by the stage name Harald Ramond). In September 1944, she discovered she was pregnant with Ramond's child. She announced their engagement in late November 1944. On 10 December, four days before her death, Vélez announced she had ended the engagement and kicked Ramond out of her home. On the evening of 13 December 1944, Vélez dined with her two friends, the silent film star Estelle Taylor and Venita Oakie. In the early morning hours of 14 December, Vélez retired to her bedroom, where she consumed 75 Seconal pills and a glass of brandy. Her secretary, Beulah Kinder, found the actress's body on her bed later that morning. A suicide note addressed to Harald Ramond was found nearby. Lupe Vélez was only 36 years old. More than four-thousand people filed past her casket during her funeral. Her body was interred in Mexico City, at Panteón Civil de Dolores Cemetery. Velez' estate, valued at $125,000 and consisting mostly of her Rodeo House home, two cars, jewelry, and personal effects were left to her secretary Beulah Kinder with the remainder in trust for her mother, Mrs. Josephine Velez. Together with Dolores del Rio, Ramon Novarro, and José Mojica, she was one of the few Mexican people who had made history in the early years of Hollywood.
Sources: Denny Jackson (IMDb), Wikipedia, and IMDb.
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Gnosticism (from Ancient Greek: γνωστικός gnostikos, "having knowledge", from γνῶσις gnōsis, knowledge) is a modern name for a variety of ancient religious ideas and systems, originating in Jewish Christian milieux in the first and second century AD. These systems believed that the material world is created by an emanation or 'works' of a lower god (demiurge), trapping the divine spark within the human body. This divine spark could be liberated by gnosis, spiritual knowledge acquired through direct experience. Some of the core teachings include the following:
All matter is evil, and the non-material, spirit-realm is good.
There is an unknowable God, who gave rise to many lesser spirit beings called Aeons.
The creator of the (material) universe is not the supreme god, but an inferior spirit (the Demiurge).
Gnosticism does not deal with "sin," only ignorance.
To achieve salvation, one needs gnosis (knowledge).
The Gnostic ideas and systems flourished in the Mediterranean world in the second century AD, in conjunction with and influenced by the early Christian movements and Middle Platonism. After the second century, a decline set in. In the Persian Empire, Gnosticism in the form of Manicheism spread as far as China, while Mandaeism is still alive in Iraq.
A major question in scholarly research is the qualification of Gnosticism, based on the study of its texts, as either an interreligious phenomenon or as an independent religion.
Gnosis refers to knowledge based on personal experience or perception. In a religious context, gnosis is mystical or esoteric knowledge based on direct participation with the divine. In most Gnostic systems, the sufficient cause of salvation is this "knowledge of" ("acquaintance with") the divine. It is an inward "knowing", comparable to that encouraged by Plotinus (neoplatonism), and differs from proto-orthodox Christian views.[1] Gnostics are "those who are oriented toward knowledge and understanding – or perception and learning – as a particular modality for living".
The usual meaning of gnostikos in Classical Greek texts is "learned" or "intellectual", such as used by Plato in the comparison of "practical" (praktikos) and "intellectual" (gnostikos). Plato's use of "learned" is fairly typical of Classical texts.
By the Hellenistic period, it began to also be associated with Greco-Roman mysteries, becoming synonymous with the Greek term musterion. The adjective is not used in the New Testament, but Clement of Alexandria[note 3] speaks of the "learned" (gnostikos) Christian in complimentary terms. The use of gnostikos in relation to heresy originates with interpreters of Irenaeus. Some scholars[note consider that Irenaeus sometimes uses gnostikos to simply mean "intellectual",[note 5] whereas his mention of "the intellectual sect" is a specific designation.
The term "Gnosticism" does not appear in ancient sources,[note 10] and was first coined in the 17th century by Henry More in a commentary on the seven letters of the Book of Revelation, where More used the term "Gnosticisme" to describe the heresy in Thyatira. The term Gnosticism was derived from the use of the Greek adjective gnostikos (Greek γνωστικός, "learned", "intellectual") by St. Irenaeus (c. 185 AD) to describe the school of Valentinus as he legomene gnostike haeresis "the heresy called Learned (gnostic)."
Origins
The earliest origins of Gnosticism are obscure and still disputed. The proto-orthodox Christian groups called Gnostics a heresy of Christianity,] but according to the modern scholars the theology's origin is closely related to Jewish sectarian milieus and early Christian sects. Scholars debate Gnosticism's origins as having roots in Neoplatonism and Buddhism, due to similarities in beliefs, but ultimately, its origins are currently unknown. As Christianity developed and became more popular, so did Gnosticism, with both proto-orthodox Christian and Gnostic Christian groups often existing in the same places. The Gnostic belief was widespread within Christianity until the proto-orthodox Christian communities expelled the group in the second and third centuries (C.E.). Gnosticism became the first group to be declared heretical.
Some scholars prefer to speak of "gnosis" when referring to first-century ideas that later developed into gnosticism, and to reserve the term "gnosticism" for the synthesis of these ideas into a coherent movement in the second century.No gnostic texts have been discovered that pre-date Christianity,and "pre-Christian Gnosticism as such is hardly attested in a way to settle the debate once and for all."
Jewish Christian origins
Contemporary scholarship largely agrees that Gnosticism has Jewish Christian origins, originating in the late first century AD in non rabbinical Jewish sects and early Christian sects.
Many heads of gnostic schools were identified as Jewish Christians by Church Fathers, and Hebrew words and names of God were applied in some gnostic systems. The cosmogonic speculations among Christian Gnostics had partial origins in Maaseh Bereshit and Maaseh Merkabah. This thesis is most notably put forward by Gershom Scholem (1897–1982) and Gilles Quispel (1916–2006). Scholem detected Jewish gnosis in the imagery of the merkavah, which can also be found in "Christian" Gnostic documents, for example the being "caught away" to the third heaven mentioned by Paul the Apostle. Quispel sees Gnosticism as an independent Jewish development, tracing its origins to Alexandrian Jews, to which group Valentinus was also connected.
Many of the Nag Hammadi texts make reference to Judaism, in some cases with a violent rejection of the Jewish God. Gershom Scholem once described Gnosticism as "the Greatest case of metaphysical anti-Semitism". Professor Steven Bayme said gnosticism would be better characterized as anti-Judaism. Recent research into the origins of Gnosticism shows a strong Jewish influence, particularly from Hekhalot literature.
Within early Christianity, the teachings of Paul and John may have been a starting point for Gnostic ideas, with a growing emphasis on the opposition between flesh and spirit, the value of charisma, and the disqualification of the Jewish law. The mortal body belonged to the world of inferior, worldly powers (the archons), and only the spirit or soul could be saved. The term gnostikos may have acquired a deeper significance here.
Alexandria was of central importance for the birth of Gnosticism. The Christian ecclesia (i. e. congregation, church) was of Jewish–Christian origin, but also attracted Greek members, and various strand of thought were available, such as "Judaic apocalypticism, speculation on divine wisdom, Greek philosophy, and Hellenistic mystery religions."
Regarding the angel Christology of some early Christians, Darrell Hannah notes:
[Some] early Christians understood the pre-incarnate Christ, ontologically, as an angel. This "true" angel Christology took many forms and may have appeared as early as the late First Century, if indeed this is the view opposed in the early chapters of the Epistle to the Hebrews. The Elchasaites, or at least Christians influenced by them, paired the male Christ with the female Holy Spirit, envisioning both as two gigantic angels. Some Valentinian Gnostics supposed that Christ took on an angelic nature and that he might be the Saviour of angels. The author of the Testament of Solomon held Christ to be a particularly effective "thwarting" angel in the exorcism of demons. The author of De Centesima and Epiphanius’ "Ebionites" held Christ to have been the highest and most important of the first created archangels, a view similar in many respects to Hermas’ equation of Christ with Michael. Finally, a possible exegetical tradition behind the Ascension of Isaiah and attested by Origen's Hebrew master, may witness to yet another angel Christology, as well as an angel Pneumatology.
The pseudepigraphical Christian text Ascension of Isaiah identifies Jesus with angel Christology:
[The Lord Christ is commissioned by the Father] And I heard the voice of the Most High, the father of my LORD as he said to my LORD Christ who will be called Jesus, ‘Go out and descend through all the heavens...
The Shepherd of Hermas is a Christian literary work considered as canonical scripture by some of the early Church fathers such as Irenaeus. Jesus is identified with angel Christology in parable 5, when the author mentions a Son of God, as a virtuous man filled with a Holy "pre-existent spirit".
Neoplatonic influences
See also: Platonic Academy, Neoplatonism and Gnosticism, and Neoplatonism and Christianity
In the 1880s Gnostic connections with neo-Platonism were proposed.Ugo Bianchi, who organised the Congress of Messina of 1966 on the origins of Gnosticism, also argued for Orphic and Platonic origins.Gnostics borrowed significant ideas and terms from Platonism, using Greek philosophical concepts throughout their text, including such concepts as hypostasis (reality, existence), ousia (essence, substance, being), and demiurge (creator God). Both Sethian Gnostics and Valentinian Gnostics seem to have been influenced by Plato, Middle Platonism, and Neo-Pythagoreanism academies or schools of thought. Both schools attempted "an effort towards conciliation, even affiliation" with late antique philosophy, and were rebuffed by some Neoplatonists, including Plotinus.
Persian origins or influences
Early research into the origins of Gnosticism proposed Persian origins or influences, spreading to Europe and incorporating Jewish elements. According to Wilhelm Bousset (1865–1920), Gnosticism was a form of Iranian and Mesopotamian syncretism,[29] and Richard August Reitzenstein (1861–1931) most famously situated the origins of Gnosticism in Persia.
Carsten Colpe (b. 1929) has analyzed and criticised the Iranian hypothesis of Reitzenstein, showing that many of his hypotheses are untenable. Nevertheless, Geo Widengren (1907–1996) argued for the origin of (Mandaean) Gnosticism in Mazdean (Zoroastrianism) Zurvanism, in conjunction with ideas from the Aramaic Mesopotamian world.
Buddhist parallels
In 1966, at the Congress of Median, Buddhologist Edward Conze noted phenomenological commonalities between Mahayana Buddhism and Gnosticism, in his paper Buddhism and Gnosis, following an early suggestion put forward by Isaac Jacob Schmidt. The influence of Buddhism in any sense on either the gnostikos Valentinus (c. 170) or the Nag Hammadi texts (3rd century) is not supported by modern scholarship, although Elaine Pagels (1979) called it a "possibility".
Characteristics
Cosmology
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The Syrian–Egyptian traditions postulate a remote, supreme Godhead, the Monad. From this highest divinity emanate lower divine beings, known as Aeons. The Demiurge, one of those Aeons, creates the physical world. Divine elements "fall" into the material realm, and are locked within human beings. This divine element returns to the divine realm when Gnosis, esoteric or intuitive knowledge of the divine element within, is obtained.
Dualism and monism
Gnostic systems postulate a dualism between God and the world, varying from the "radical dualist" systems of Manichaeism to the "mitigated dualism" of classic gnostic movements. Radical dualism, or absolute dualism, posits two co-equal divine forces, while in mitigated dualism one of the two principles is in some way inferior to the other. In qualified monism the second entity may be divine or semi-divine. Valentinian Gnosticism is a form of monism, expressed in terms previously used in a dualistic manner.
Moral and ritual practice
Gnostics tended toward asceticism, especially in their sexual and dietary practice. In other areas of morality, Gnostics were less rigorously ascetic, and took a more moderate approach to correct behaviour. In normative early Christianity the Church administered and prescribed the correct behaviour for Christians, while in Gnosticism it was the internalised motivation that was important. Ritualistic behaviour was not important unless it was based on a personal, internal motivation. Ptolemy's Epistle to Flora describes a general asceticism, based on the moral inclination of the individual.
Concepts
Monad
In many Gnostic systems, God is known as the Monad, the One. God is the high source of the pleroma, the region of light. The various emanations of God are called æons. According to Hippolytus, this view was inspired by the Pythagoreans, who called the first thing that came into existence the Monad, which begat the dyad, which begat the numbers, which begat the point, begetting lines, etc.
The Sethian cosmogony as most famously contained in the Apocryphon ("Secret book") of John describes an unknown God, very similar to the orthodox apophatic theology, but different from the orthodox teachings that this God is the creator of heaven and earth. Orthodox theologians often attempt to define God through a series of explicit positive statements: he is omniscient, omnipotent, and truly benevolent. The Sethian hidden transcendent God is, by contrast, defined through negative theology: he is immovable, invisible, intangible, ineffable; commonly, "he" is seen as being hermaphroditic, a potent symbol for being, as it were, "all-containing". In the Apocryphon of John, this god is good in that it bestows goodness. After the apophatic statements, the process of the Divine in action is used to describe the effect of such a god.
Pleroma
Pleroma (Greek πλήρωμα, "fullness") refers to the totality of God's powers. The heavenly pleroma is the center of divine life, a region of light "above" (the term is not to be understood spatially) our world, occupied by spiritual beings such as aeons (eternal beings) and sometimes archons. Jesus is interpreted as an intermediary aeon who was sent from the pleroma, with whose aid humanity can recover the lost knowledge of the divine origins of humanity. The term is thus a central element of Gnostic cosmology.
Pleroma is also used in the general Greek language, and is used by the Greek Orthodox church in this general form, since the word appears in the Epistle to the Colossians. Proponents of the view that Paul was actually a gnostic, such as Elaine Pagels, view the reference in Colossians as a term that has to be interpreted in a gnostic sense.
Emanation
The Supreme Light or Consciousness descends through a series of stages, gradations, worlds, or hypostases, becoming progressively more material and embodied. In time it will turn around to return to the One (epistrophe), retracing its steps through spiritual knowledge and contemplation.
Aeon
In many Gnostic systems, the aeons are the various emanations of the superior God or Monad. From this first being, also an æon, a series of different emanations occur, beginning in certain Gnostic texts with the hermaphroditic Barbelo, from which successive pairs of aeons emanate, often in male–female pairings called syzygies. The numbers of these pairings varied from text to text, though some identify their number as being thirty. The aeons as a totality constitute the pleroma, the "region of light". The lowest regions of the pleroma are closest to the darkness; that is, the physical world.
Two of the most commonly paired æons were Christ and Sophia (Greek: "Wisdom"); the latter refers to Christ as her "consort" in A Valentinian Exposition.
Sophia
In Gnostic tradition, the term Sophia (Σoφíα, Greek for "wisdom") refers to the final and lowest emanation of God. In most if not all versions of the gnostic myth, Sophia births the demiurge, who in turn brings about the creation of materiality. The positive or negative depiction of materiality thus resides a great deal on mythic depictions of Sophia's actions. She is occasionally referred to by the Hebrew equivalent of Achamoth (this is a feature of Ptolemy's version of the Valentinian gnostic myth). Jewish Gnosticism with a focus on Sophia was active by 90 AD.[citation needed]
Sophia, emanating without her partner, resulted in the production of the Demiurge (Greek: lit. "public builder"),[50] who is also referred to as Yaldabaoth and variations thereof in some Gnostic texts.[43] This creature is concealed outside the pleroma;[43] in isolation, and thinking itself alone, it creates materiality and a host of co-actors, referred to as archons. The demiurge is responsible for the creation of mankind; trapping elements of the pleroma stolen from Sophia inside human bodies.[43][51] In response, the Godhead emanates two savior aeons, Christ and the Holy Spirit; Christ then embodies itself in the form of Jesus, in order to be able to teach man how to achieve gnosis, by which they may return to the pleroma.[52]
Demiurge[edit]
A lion-faced deity found on a Gnostic gem in Bernard de Montfaucon's L'antiquité expliquée et représentée en figures may be a depiction of Yaldabaoth, the Demiurge; however, cf. Mithraic Zervan Akarana[53]
Main article: Demiurge
The term demiurge derives from the Latinized form of the Greek term dēmiourgos, δημιουργός, literally "public or skilled worker".[note 20] This figure is also called "Yaldabaoth",[43] Samael (Aramaic: sæmʻa-ʼel, "blind god"), or "Saklas" (Syriac: sækla, "the foolish one"), who is sometimes ignorant of the superior god, and sometimes opposed to it; thus in the latter case he is correspondingly malevolent. Other names or identifications are Ahriman, El, Satan, and Yahweh.
The demiurge creates the physical universe and the physical aspect of humanity.[55] The demiurge typically creates a group of co-actors named archons who preside over the material realm and, in some cases, present obstacles to the soul seeking ascent from it.[43] The inferiority of the demiurge's creation may be compared to the technical inferiority of a work of art, painting, sculpture, etc. to the thing the art represents. In other cases it takes on a more ascetic tendency to view material existence negatively, which then becomes more extreme when materiality, including the human body, is perceived as evil and constrictive, a deliberate prison for its inhabitants.
Moral judgements of the demiurge vary from group to group within the broad category of Gnosticism, viewing materiality as being inherently evil, or as merely flawed and as good as its passive constituent matter allows.[56]
Archon[edit]
Main article: Archon (Gnosticism)
In late antiquity some variants of Gnosticism used the term archon to refer to several servants of the demiurge.[51] In this context they may be seen as having the roles of the angels and demons of the Old Testament.[citation needed]
According to Origen's Contra Celsum, a sect called the Ophites posited the existence of seven archons, beginning with Iadabaoth or Ialdabaoth, who created the six that follow: Iao, Sabaoth, Adonaios, Elaios, Astaphanos, and Horaios.[57] Similarly to the Mithraic Kronos and Vedic Narasimha, a form of Vishnu, Ialdabaoth had a head of a lion.[43][58][59]
Other concepts[edit]
Other Gnostic concepts are:[60]
sarkic – earthly, hidebound, ignorant, uninitiated. The lowest level of human thought; the fleshly, instinctive level of thinking.
hylic – lowest order of the three types of human. Unable to be saved since their thinking is entirely material, incapable of understanding the gnosis.
psychic – "soulful", partially initiated. Matter-dwelling spirits
pneumatic – "spiritual", fully initiated, immaterial souls escaping the doom of the material world via gnosis.
kenoma – the visible or manifest cosmos, "lower" than the pleroma
charisma – gift, or energy, bestowed by pneumatics through oral teaching and personal encounters
logos – the divine ordering principle of the cosmos; personified as Christ. See also Odic force.
hypostasis – literally "that which stands beneath" the inner reality, emanation (appearance) of God, known to psychics
ousia – essence of God, known to pneumatics. Specific individual things or being.
Jesus as Gnostic saviour[edit]
Jesus is identified by some Gnostics as an embodiment of the supreme being who became incarnate to bring gnōsis to the earth,[61][52] while others adamantly denied that the supreme being came in the flesh, claiming Jesus to be merely a human who attained divinity through gnosis and taught his disciples to do the same.[citation needed] Among the Mandaeans, Jesus was considered a mšiha kdaba or "false messiah" who perverted the teachings entrusted to him by John the Baptist.[62] Still other traditions identify Mani and Seth – third son of Adam and Eve – as salvific figures.
Development[edit]
Three periods can be discerned in the development of Gnosticism:[63]
Late first century and early second century: development of Gnostic ideas, contemporaneous with the writing of the New Testament;
mid-second century to early third century: high point of the classical Gnostic teachers and their systems, "who claimed that their systems represented the inner truth revealed by Jesus";[63]
end of second century to fourth century: reaction by the proto-orthodox church and condemnation as heresy, and subsequent decline.
During the first period, three types of tradition developed:[63]
Genesis was reinterpreted in Jewish milieus, viewing Jahweh as a jealous God who enslaved people; freedom was to be obtained from this jealous God;
A wisdom tradition developed, in which Jesus' sayings were interpreted as pointers to an esoteric wisdom, in which the soul could be divinized through identification with wisdom.[63][note 21] Some of Jesus' sayings may have been incorporated into the gospels to put a limit on this development. The conflicts described in 1 Corinthians may have been inspired by a clash between this wisdom tradition and Paul's gospel of crucifixion and arising;[63]
A mythical story developed about the descent of a heavenly creature to reveal the Divine world as the true home of human beings.[63] Jewish Christianity saw the Messiah, or Christ, as "an eternal aspect of God's hidden nature, his "spirit" and "truth", who revealed himself throughout sacred history".[25]
The movement spread in areas controlled by the Roman Empire and Arian Goths,[65] and the Persian Empire. It continued to develop in the Mediterranean and Middle East before and during the 2nd and 3rd centuries, but decline also set in during the third century, due to a growing aversion from the Catholic Church, and the economic and cultural deterioration of the Roman Empire.[66] Conversion to Islam, and the Albigensian Crusade (1209–1229), greatly reduced the remaining number of Gnostics throughout the Middle Ages, though a few Mandaean communities still exist. Gnostic and pseudo-gnostic ideas became influential in some of the philosophies of various esoteric mystical movements of the 19th and 20th centuries in Europe and North America, including some that explicitly identify themselves as revivals or even continuations of earlier gnostic groups.
Relation with early Christianity[edit]
Dillon notes that Gnosticism raises questions about the development of early Christianity.[67]
Orthodoxy and heresy[edit]
See also: Diversity in early Christian theology
The Christian heresiologists, most notably Irenaeus, regarded Gnosticism as a Christian heresy. Modern scholarship notes that early Christianity was very diverse, and Christian orthodoxy only settled in the 4th century, when the Roman Empire declined and Gnosticism lost its influence.[68][66][69][67] Gnostics and proto-orthodox Christians shared some terminology. Initially, they were hard to distinguish from each other.[70]
According to Walter Bauer, "heresies" may well have been the original form of Christianity in many regions.[71] This theme was further developed by Elaine Pagels,[72] who argues that "the proto-orthodox church found itself in debates with gnostic Christians that helped them to stabilize their own beliefs."[67] According to Gilles Quispel, Catholicism arose in response to Gnosticism, establishing safeguards in the form of the monarchic episcopate, the creed, and the canon of holy books.[73]
Historical Jesus[edit]
See also: Jesus in comparative mythology and Christ myth theory
The Gnostic movements may contain information about the historical Jesus, since some texts preserve sayings which show similarities with canonical sayings.[74] Especially the Gospel of Thomas has a significant amount of parallel sayings.[74] Yet, a striking difference is that the canonical sayings center on the coming endtime, while the Thomas-sayings center on a kingdom of heaven that is already here, and not a future event.[75] According to Helmut Koester, this is because the Thomas-sayings are older, implying that in the earliest forms of Christianity Jesus was regarded as a wisdom-teacher.[75] An alternative hypothesis states that the Thomas authors wrote in the second century, changing existing sayings and eliminating the apocalyptic concerns.[75] According to April DeConick, such a change occurred when the endtime did not come, and the Thomasine tradition turned toward a "new theology of mysticism" and a "theological commitment to a fully-present kingdom of heaven here and now, where their church had attained Adam and Eve's divine status before the Fall."[75]
Johannine literature[edit]
The prologue of the Gospel of John describes the incarnated Logos, the light that came to earth, in the person of Jesus.[76] The Apocryphon of John contains a scheme of three descendants from the heavenly realm, the third one being Jesus, just as in the Gospel of John. The similarities probably point to a relationship between gnostic ideas and the Johannine community.[76] According to Raymond Brown, the Gospel of John shows "the development of certain gnostic ideas, especially Christ as heavenly revealer, the emphasis on light versus darkness, and anti-Jewish animus."[76] The Johannine material reveals debates about the redeemer myth.[63] The Johannine letters show that there were different interpretations of the gospel story, and the Johannine images may have contributed to second-century Gnostic ideas about Jesus as a redeemer who descended from heaven.[63] According to DeConick, the Gospel of John shows a "transitional system from early Christianity to gnostic beliefs in a God who transcends our world."[76] According to DeConick, John may show a bifurcation of the idea of the Jewish God into Jesus' Father in Heaven and the Jews' father, "the Father of the Devil" (most translations say "of [your] father the Devil"), which may have developed into the gnostic idea of the Monad and the Demiurge.[76]
Paul and Gnosticism[edit]
Tertullian calls Paul "the apostle of the heretics",[77] because Paul's writings were attractive to gnostics, and interpreted in a gnostic way, while Jewish Christians found him to stray from the Jewish roots of Christianity.[78] In I Corinthians Paul refers to some church members as "having knowledge" (Greek: τὸν ἔχοντα γνῶσιν, ton echonta gnosin).[79] James Dunn claims that in some cases, Paul affirmed views that were closer to gnosticism than to proto-orthodox Christianity.[80]
According to Clement of Alexandria, the disciples of Valentinus said that Valentinus was a student of a certain Theudas, who was a student of Paul,[80] and Elaine Pagels notes that Paul's epistles were interpreted by Valentinus in a gnostic way, and Paul could be considered a proto-gnostic as well as a proto-Catholic.[60] Many Nag Hammadi texts, including, for example, the Prayer of Paul and the Coptic Apocalypse of Paul, consider Paul to be "the great apostle".[80] The fact that he claimed to have received his gospel directly by revelation from God appealed to the gnostics, who claimed gnosis from the risen Christ.[81] The Naassenes, Cainites, and Valentinians referred to Paul's epistles.[82] Timothy Freke and Peter Gandy have expanded upon this idea of Paul as a gnostic teacher;[83] although their premise that Jesus was invented by early Christians based on an alleged Greco-Roman mystery cult has been dismissed by scholars.[84][note 22] However, his revelation was different from the gnostic revelations.[85]
Major movements[edit]
Syrian-Egyptian Gnosticism[edit]
Syrian-Egyptian Gnosticism includes Sethianism, Valentinianism, Basilideans, Thomasine traditions, and Serpent Gnostics, as well as a number of other minor groups and writers.[86] Hermeticism is also a western Gnostic tradition,[66] though it differs in some respects from these other groups.[87] The Syrian–Egyptian school derives much of its outlook from Platonist influences. It depicts creation in a series of emanations from a primal monadic source, finally resulting in the creation of the material universe. These schools tend to view evil in terms of matter that is markedly inferior to goodness and lacking spiritual insight and goodness rather than as an equal force.
Many of these movements used texts related to Christianity, with some identifying themselves as specifically Christian, though quite different from the Orthodox or Roman Catholic forms. Jesus and several of his apostles, such as Thomas the Apostle, claimed as the founder of the Thomasine form of Gnosticism, figure in many Gnostic texts. Mary Magdalene is respected as a Gnostic leader, and is considered superior to the twelve apostles by some gnostic texts, such as the Gospel of Mary. John the Evangelist is claimed as a Gnostic by some Gnostic interpreters,[88] as is even St. Paul.[60] Most of the literature from this category is known to us through the Nag Hammadi Library.
Sethite-Barbeloite[edit]
Main article: Sethianism
Sethianism was one of the main currents of Gnosticism during the 2nd to 3rd centuries, and the prototype of Gnosticism as condemned by Irenaeus.[89] Sethianism attributed its gnosis to Seth, third son of Adam and Eve and Norea, wife of Noah, who also plays a role in Mandeanism and Manicheanism. Their main text is the Apocryphon of John, which does not contain Christian elements,[89] and is an amalgam of two earlier myths.[90] Earlier texts such as Apocalypse of Adam show signs of being pre-Christian and focus on the Seth, third son of Adam and Eve.[91] Later Sethian texts continue to interact with Platonism. Sethian texts such as Zostrianos and Allogenes draw on the imagery of older Sethian texts, but utilize "a large fund of philosophical conceptuality derived from contemporary Platonism, (that is, late middle Platonism) with no traces of Christian content."[31][note 23]
According to John D. Turner, German and American scholarship views Sethianism as "a distinctly inner-Jewish, albeit syncretistic and heterodox, phenomenon", while British and French scholarship tends to see Sethianism as "a form of heterodox Christian speculation".[92] Roelof van den Broek notes that "Sethianism" may never have been a separate religious movement, and that the term refers rather to a set of mythological themes which occur in various texts.[93]
According to Smith, Sethianism may have begun as a pre-Christian tradition, possibly a syncretic cult that incorporated elements of Christianity and Platonism as it grew.[94] According to Temporini, Vogt, and Haase, early Sethians may be identical to or related to the Nazarenes (sect), the Ophites, or the sectarian group called heretics by Philo.[91]
According to Turner, Sethianism was influenced by Christianity and Middle Platonism, and originated in the second century as a fusion of a Jewish baptizing group of possibly priestly lineage, the so-called Barbeloites,[95] named after Barbelo, the first emanation of the Highest God, and a group of Biblical exegetes, the Sethites, the "seed of Seth".[96] At the end of the second century, Sethianism grew apart from the developing Christian orthodoxy, which rejected the docetian view of the Sethians on Christ.[97] In the early third century, Sethianism was fully rejected by Christian heresiologists, as Sethianism shifted toward the contemplative practices of Platonism while losing interest in their own origins.[98] In the late third century, Sethianism was attacked by neo-Platonists like Plotinus, and Sethianism became alienated from Platonism. In the early- to mid-fourth century, Sethianism fragmented into various sectarian Gnostic groups such as the Archontics, Audians, Borborites, and Phibionites, and perhaps Stratiotici, and Secundians.[99][31] Some of these groups existed into the Middle Ages.[99]
Samaritan Baptist sects[edit]
According to Magris, Samaritan Baptist sects were an offshoot of John the Baptist.[100] One offshoot was in turn headed by Dositheus, Simon Magus, and Menander. It was in this milieu that the idea emerged that the world was created by ignorant angels. Their baptismal ritual removed the consequences of sin, and led to a regeneration by which natural death, which was caused by these angels, was overcome.[100] The Samaritan leaders were viewed as "the embodiment of God's power, spirit, or wisdom, and as the redeemer and revealer of 'true knowledge'".[100]
The Simonians were centered on Simon Magus, the magician baptised by Philip and rebuked by Peter in Acts 8, who became in early Christianity the archetypal false teacher. The ascription by Justin Martyr, Irenaeus, and others of a connection between schools in their time and the individual in Acts 8 may be as legendary as the stories attached to him in various apocryphal books. Justin Martyr identifies Menander of Antioch as Simon Magus' pupil. According to Hippolytus, Simonianism is an earlier form of the Valentinian doctrine.[101]
The Basilidians or Basilideans were founded by Basilides of Alexandria in the second century. Basilides claimed to have been taught his doctrines by Glaucus, a disciple of St. Peter, but could also have been a pupil of Menander.[102] Basilidianism survived until the end of the 4th century as Epiphanius knew of Basilidians living in the Nile Delta. It was, however, almost exclusively limited to Egypt, though according to Sulpicius Severus it seems to have found an entrance into Spain through a certain Mark from Memphis. St. Jerome states that the Priscillianists were infected with it.
Valentinianism[edit]
Main article: Valentinianism
Valentinianism was named after its founder Valentinus (c. 100 – 180), who was a candidate for bishop of Rome but started his own group when another was chosen.[103] Valentinianism flourished after the middle of the 2nd century. The school was popular, spreading to Northwest Africa and Egypt, and through to Asia Minor and Syria in the east,[104] and Valentinus is specifically named as gnostikos by Irenaeus. It was an intellectually vibrant tradition,[105] with an elaborate and philosophically "dense" form of Gnosticism. Valentinus' students elaborated on his teachings and materials, and several varieties of their central myth are known.
Valentinian Gnosticism may have been monistic rather than dualistic.[note 24] In the Valentinian myths, the creation of a flawed materiality is not due to any moral failing on the part of the Demiurge, but due to the fact that he is less perfect than the superior entities from which he emanated.[108] Valentinians treat physical reality with less contempt than other Gnostic groups, and conceive of materiality not as a separate substance from the divine, but as attributable to an error of perception which becomes symbolized mythopoetically as the act of material creation.[108]
The followers of Valentinius attempted to systematically decode the Epistles, claiming that most Christians made the mistake of reading the Epistles literally rather than allegorically. Valentinians understood the conflict between Jews and Gentiles in Romans to be a coded reference to the differences between Psychics (people who are partly spiritual but have not yet achieved separation from carnality) and Pneumatics (totally spiritual people). The Valentinians argued that such codes were intrinsic in gnosticism, secrecy being important to ensuring proper progression to true inner understanding.[note 25]
According to Bentley Layton "Classical Gnosticism" and "The School of Thomas" antedated and influenced the development of Valentinus, whom Layton called "the great [Gnostic] reformer" and "the focal point" of Gnostic development. While in Alexandria, where he was born, Valentinus probably would have had contact with the Gnostic teacher Basilides, and may have been influenced by him.[109] Simone Petrement, while arguing for a Christian origin of Gnosticism, places Valentinus after Basilides, but before the Sethians. According to Petrement, Valentinus represented a moderation of the anti-Judaism of the earlier Hellenized teachers; the demiurge, widely regarded as a mythological depiction of the Old Testament God of the Hebrews, is depicted as more ignorant than evil.[110]
Thomasine traditions[edit]
The Thomasine Traditions refers to a group of texts which are attributed to the apostle Thomas.[111][note 26] Karen L. King notes that "Thomasine Gnosticism" as a separate category is being criticised, and may "not stand the test of scholarly scrutiny".[112]
Marcion[edit]
Marcion was a Church leader from Sinope (present-day Turkey), who preached in Rome around 150 CE,[113] but was expelled and started his own congregation, which spread throughout the Mediterranean. He rejected the Old Testament, and followed a limited Christian canon, which included only a redacted version of Luke, and ten edited letters of Paul.[114] Some scholars do not consider him to be a gnostic,[115][note 27] but his teachings clearly resemble some Gnostic teachings.[113] He preached a radical difference between the God of the Old Testament, the Demiurge, the "evil creator of the material universe", and the highest God, the "loving, spiritual God who is the father of Jesus", who had sent Jesus to the earth to free mankind from the tyranny of the Jewish Law.[113][2] Like the Gnostics, Marcion argued that Jesus was essentially a divine spirit appearing to men in the shape of a human form, and not someone in a true physical body.[116] Marcion held that the heavenly Father (the father of Jesus Christ) was an utterly alien god; he had no part in making the world, nor any connection with it.[116]
Hermeticism[edit]
Hermeticism is closely related to Gnosticism, but its orientation is more positive.[66][87]
Other Gnostic groups[edit]
Serpent Gnostics. The Naassenes, Ophites and the Serpentarians gave prominence to snake symbolism, and snake handling played a role in their ceremonies.[113]
Cerinthus (c. 100), the founder of a heretical school with gnostic elements. Like a Gnostic, Cerinthus depicted Christ as a heavenly spirit separate from the man Jesus, and he cited the demiurge as creating the material world. Unlike the Gnostics, Cerinthus taught Christians to observe the Jewish law; his demiurge was holy, not lowly; and he taught the Second Coming. His gnosis was a secret teaching attributed to an apostle. Some scholars believe that the First Epistle of John was written as a response to Cerinthus.[117]
The Cainites are so-named since Hippolytus of Rome claims that they worshiped Cain, as well as Esau, Korah, and the Sodomites. There is little evidence concerning the nature of this group. Hippolytus claims that they believed that indulgence in sin was the key to salvation because since the body is evil, one must defile it through immoral activity (see libertinism). The name Cainite is used as the name of a religious movement, and not in the usual Biblical sense of people descended from Cain.
The Carpocratians, a libertine sect following only the Gospel according to the Hebrews
The school of Justin, which combined gnostic elements with the ancient Greek religion.
The Borborites, a libertine Gnostic sect, said to be descended from the Nicolaitans[118]
Persian Gnosticism[edit]
The Persian Schools, which appeared in the western Persian province of Babylonia (in particular, within the Sassanid province of Asuristan), and whose writings were originally produced in the Aramaic dialects spoken in Babylonia at the time, are representative of what is believed to be among the oldest of the Gnostic thought forms. These movements are considered by most to be religions in their own right, and are not emanations from Christianity or Judaism.
Manichaeism[edit]
Manicheanism priests writing at their desks, with panel inscription in Sogdian. Manuscript from Khocho, Tarim Basin.
Main article: Manichaeism
Manichaeism was founded by the Prophet Mani (216–276). Mani's father was a member of the Jewish-Christian sect of the Elcesaites, a subgroup of the Gnostic Ebionites. At ages 12 and 24, Mani had visionary experiences of a "heavenly twin" of his, calling him to leave his father's sect and preach the true message of Christ. In 240–41, Mani travelled to the Indo-Greek Kingdom of the Sakhas in modern-day Afghanistan, where he studied Hinduism and its various extant philosophies. Returning in 242, he joined the court of Shapur I, to whom he dedicated his only work written in Persian, known as the Shabuhragan. The original writings were written in Syriac Aramaic, in a unique Manichaean script.
Manichaeism conceives of two coexistent realms of light and darkness that become embroiled in conflict. Certain elements of the light became entrapped within darkness, and the purpose of material creation is to engage in the slow process of extraction of these individual elements. In the end the kingdom of light will prevail over darkness. Manicheanism inherits this dualistic mythology from Zurvanist Zoroastrianism,[119] in which the eternal spirit Ahura Mazda is opposed by his antithesis, Angra Mainyu. This dualistic teaching embodied an elaborate cosmological myth that included the defeat of a primal man by the powers of darkness that devoured and imprisoned the particles of light.[120]
According to Kurt Rudolph, the decline of Manichaeism that occurred in Persia in the 5th century was too late to prevent the spread of the movement into the east and the west.[121] In the west, the teachings of the school moved into Syria, Northern Arabia, Egypt and North Africa.[note 28] There is evidence for Manicheans in Rome and Dalmatia in the 4th century, and also in Gaul and Spain. From Syria it progressed still farther, into Palestine, Asia Minor and Armenia. The influence of Manicheanism was attacked by imperial elects and polemical writings, but the religion remained prevalent until the 6th century, and still exerted influence in the emergence of the Paulicians, Bogomils and Cathari in the Middle Ages, until it was ultimately stamped out by the Catholic Church.[121]
In the east, Rudolph relates, Manicheanism was able to bloom, because the religious monopoly position previously held by Christianity and Zoroastrianism had been broken by nascent Islam. In the early years of the Arab conquest, Manicheanism again found followers in Persia (mostly amongst educated circles), but flourished most in Central Asia, to which it had spread through Iran. Here, in 762, Manicheanism became the state religion of the Uyghur Empire.[121]
Mandaeanism[edit]
Main article: Mandaeanism
Mandaean house of worship in Nasiriya, Iraq
The Mandaeans are Semites and speak a dialect of Eastern Aramaic known as Mandaic. Their religion has been practised primarily around the lower Karun, Euphrates and Tigris and the rivers that surround the Shatt-al-Arab waterway, part of southern Iraq and Khuzestan Province in Iran. Mandaeanism is still practiced in small numbers, in parts of southern Iraq and the Iranian province of Khuzestan, and there are thought to be between 60,000 and 70,000 Mandaeans worldwide.[124]
The name of the group derives from the term Mandā d-Heyyi, which roughly means "Knowledge of Life". Although the exact chronological origins of this movement are not known, John the Baptist eventually came to be a key figure in the religion, as an emphasis on baptism is part of their core beliefs. As with Manichaeism, despite certain ties with Christianity,[125] Mandaeans do not believe in Moses, Jesus, or Mohammed. Their beliefs and practices likewise have little overlap with the religions that manifested from those religious figures and the two should not be confused. Significant amounts of original Mandaean Scripture, written in Mandaean Aramaic, survive in the modern era. The primary source text is known as the Genzā Rabbā and has portions identified by some scholars as being copied as early as the 3rd century. There is also the Qolastā, or Canonical Book of Prayer and The Book of John the Baptist (sidra ḏ-iahia).
Middle Ages[edit]
After its demise in the Mediterranean world, Gnosticism lived on in the periphery of the Byzantine Empire, and resurfaced in the western world. The Paulicians, an Adoptionist group which flourished between 650 and 872 in Armenia and the Eastern Themes of the Byzantine Empire, were accused by orthodox medieval sources of being Gnostic and quasi Manichaean Christian. The Bogomils, emerged in Bulgaria between 927 and 970 and spread throughout Europe. It was as synthesis of Armenian Paulicianism and the Bulgarian Orthodox Church reform movement.
The Cathars (Cathari, Albigenses or Albigensians) were also accused by their enemies of the traits of Gnosticism; though whether or not the Cathari possessed direct historical influence from ancient Gnosticism is disputed. If their critics are reliable the basic conceptions of Gnostic cosmology are to be found in Cathar beliefs (most distinctly in their notion of a lesser, Satanic, creator god), though they did not apparently place any special relevance upon knowledge (gnosis) as an effective salvific force.[verification needed]
Islam[edit]
The message of the Islamic prophet Muhammad shows close similarities to many Gnostic ideas. The Quran, like Gnostic cosmology, makes a sharp distinction between this world and the afterlife. The notion of four rivers in heaven, as mentioned in the Quran, separating this world from the other , also appears frequently in Mandaean literature. God is commonly thought of as being beyond human comprehension. In some Islamic schools of thought, somehow identifiable with the Gnostic Monad.[126][127] However, according to Islam and unlike most Gnostic sects, not rejection of this world, but performing good deeds leads to the heaven. And according to the Islamic belief in strict Oneness of God, there was no room for a lower deity; such as the demiurge.[128] According to Islam, both good and evil come from one God, a position especially opposed by the Manichaeans. Ibn al-Muqaffa depicted the Islamic deity as a demonic entity who "fights with humans and boasts about His victories" and "sitting on a throne, from which He can descend". It would be impossible that both light and darkness were created from one source, since they were regarded as two different eternal principles.[129] Muslim theologists countered this accusation by the example of a repeating sinner, who says: "I laid, and I repent";[130] this would prove that good can also result out of evil.
Islam also integrated traces of an entity given authority over the lower world in some early writings: Iblis is regarded by some Sufis as the owner of this world, and humans must avoid the treasures of this world, since they would belong to him.[131] In the Isma'ili Shia work Umm al Kitab, Azazil's role resembles whose of the Gnostic demiurge.[132] Like the demiurge, he is endowed with the ability to create his own world and seeks to imprison humans in the material world, but here, his power is limited and depends on the higher God.[133] Such Gnostic anthropogenic can be found frequently among Isma'ili traditions.[134] However, Ismailism were often criticised as non-Islamic. Ghazali characterized them as a group who are outwardly Shias but were actually adherence of a dualistic and philosophical religion. Further traces of Gnostic ideas can be found in Sufi anthropogenic.[135] Like the gnostic conception of human beings imprisoned in matter, Sufi-traditions acknowledges the human soul is an accomplice of the material world and subject to bodily desires similar to the way archontic spheres envelop the pneuma.[136] The Ruh must therefore gain victory over the lower and material-bound psyche, to overcome his animal nature. A human being captured by his animal desires, mistakenly claims autonomy and independence from the "higher God", thus resembling the lower deity in classical gnostic traditions. However, since the goal is not to abandon the created world, but just to free oneself from ones own lower desires, it can be disputed whether this can still be Gnostic, but rather a completion of the message of Muhammad.[129] It seems that Gnostic ideas were an influential part of early Islamic development but later lost its influence. However the Gnostic light metaphorics and the idea of unity of existence still prevailed in later Islamic thought.[127]
Kabbalah[edit]
Gnostic ideas found a Jewish variation in the mystical study of Kabbalah. Many core Gnostic ideas reappear in Kabbalah, where they are used for dramatically reinterpreting earlier Jewish sources according to this new system.[137] The Kabbalists originated in 13th-century Provence,[note 29] which was at that time also the center of the Gnostic Cathars. While some scholars in the middle of the 20th century tried to assume an influence between the Cathar "gnostics" and the origins of the Kabbalah, this assumption has proved to be an incorrect generalization not substantiated by any original texts.[139] On the other hand, other scholars, such as Scholem, have postulated that there was originally a "Jewish gnosticism", which influenced the early origins of gnosticism.[140]
Kabbalah does not employ the terminology or labels of non-Jewish Gnosticism, but grounds the same or similar concepts in the language of the Torah (the first five books of the Hebrew Bible).[141] The 13th-century Zohar ("Splendor"), a foundational text in Kabbalah, is written in the style of a Jewish Aramaic Midrash, clarifying the five books of the Torah with a new Kabbalistic system that uses completely Jewish terms.[142]
Modern times[edit]
Main article: Gnosticism in modern times
The Mandaeans are an ancient Gnostic sect that have survived to this day and are found today in Iraq.[143] Their namesake owes to their following John the Baptist and in that country, they have about five thousand followers.[143] A number of ecclesiastical bodies that think of themselves as Gnostic have set up or re-founded since World War II, including the Ecclesia Gnostica, Apostolic Johannite Church, Ecclesia Gnostica Catholica, the Gnostic Church of France, the Thomasine Church, the Alexandrian Gnostic Church, the North American College of Gnostic Bishops,[144] and the Universal Gnosticism of Samael Aun Weor.[145]
A number of 19th-century thinkers such as Arthur Schopenhauer,[146] Albert Pike and Madame Blavatsky studied Gnostic thought extensively and were influenced by it, and even figures like Herman Melville and W. B. Yeats were more tangentially influenced.[147] Jules Doinel "re-established" a Gnostic church in France in 1890, which altered its form as it passed through various direct successors (Fabre des Essarts as Tau Synésius and Joanny Bricaud as Tau Jean II most notably), and, though small, is still active today.[148]
Early 20th-century thinkers who heavily studied and were influenced by Gnosticism include Carl Jung (who supported Gnosticism), Eric Voegelin (who opposed it), Jorge Luis Borges (who included it in many of his short stories), and Aleister Crowley, with figures such as Hermann Hesse being more moderately influenced. René Guénon founded the gnostic review, La Gnose in 1909, before moving to a more Perennialist position, and founding his Traditionalist School. Gnostic Thelemite organizations, such as Ecclesia Gnostica Catholica and Ordo Templi Orientis, trace themselves to Crowley's thought.
The discovery and translation of the Nag Hammadi library after 1945 has had a huge effect on Gnosticism since World War II. Intellectuals who were heavily influenced by Gnosticism in this period include Lawrence Durrell, Hans Jonas, Philip K. Dick and Harold Bloom, with Albert Camus and Allen Ginsberg being more moderately influenced.[147] Celia Green has written on Gnostic Christianity in relation to her own philosophy.[149]
Alfred North Whitehead was aware of the existence of the newly discovered Gnostic scrolls. Accordingly, Michel Weber has proposed a Gnostic interpretation of his late metaphysics.[150]
Sources[edit]
Heresiologists[edit]
Prior to the discovery of the Nag Hammadi library in 1945 Gnosticism was known primarily through the works of heresiologists, Church Fathers who opposed those movements. These writings had an antagonistic bias towards gnostic teachings, and were incomplete. Several heresiological writers, such as Hippolytus, made little effort to exactly record the nature of the sects they reported on, or transcribe their sacred texts. Reconstructions of incomplete Gnostic texts were attempted in modern times, but research on Gnosticism was coloured by the orthodox views of those heresiologists.
Justin Martyr (c. 100/114 – c. 162/168) wrote the First Apology, addressed to Roman Emperor Antoninus Pius, which criticising Simon Magus, Menander and Marcion. Since this time, both Simon and Menander have been considered as 'proto-Gnostic'.[151] Irenaeus (died c. 202) wrote Against Heresies (c. 180–185), which identifies Simon Magus from Flavia Neapolis in Samaria as the inceptor of Gnosticism. From Samaria he charted an apparent spread of the teachings of Simon through the ancient "knowers" into the teachings of Valentinus and other, contemporary Gnostic sects.[note 30] Hippolytus (170–235) wrote the ten-volume Refutation Against all Heresies, of which eight have been unearthed. It also focuses on the connection between pre-Socratic (and therefore Pre-Incantation of Christ) ideas and the false beliefs of early gnostic heretical leaders. Thirty-three of the groups he reported on are considered Gnostic by modern scholars, including 'the foreigners' and 'the Seth people'. Hippolytus further presents individual teachers such as Simon, Valentinus, Secundus, Ptolemy, Heracleon, Marcus and Colorbasus. Tertullian (c. 155–230) from Carthage wrote Adversus Valentinianos ('Against the Valentinians'), c. 206, as well as five books around 207–208 chronicling and refuting the teachings of Marcion.
Gnostic texts[edit]
See also: Gnostic texts and Nag Hammadi library
Prior to the discovery at Nag Hammadi, a limited number of texts were available to students of Gnosticism. Reconstructions were attempted from the records of the heresiologists, but these were necessarily coloured by the motivation behind the source accounts.
The Nag Hammadi library [note 31] is a collection of Gnostic texts discovered in 1945 near Nag Hammadi, Upper Egypt. Twelve leather-bound papyrus codices buried in a sealed jar were found by a local farmer named Muhammed al-Samman.[152] The writings in these codices comprised fifty-two mostly Gnostic treatises, but they also include three works belonging to the Corpus Hermeticum and a partial translation/alteration of Plato's Republic. These codices may have belonged to a nearby Pachomian monastery, and buried after Bishop Athanasius condemned the use of non-canonical books in his Festal Letter of 367.[153] Though the original language of composition was probably Greek, the various codices contained in the collection were written in Coptic. A 1st- or 2nd-century date of composition for the lost Greek originals has been proposed, though this is disputed; the manuscripts themselves date from the 3rd and 4th centuries. The Nag Hammadi texts demonstrated the fluidity of early Christian scripture and early Christianity itself.[note 32]
Academic studies[edit]
Development[edit]
Prior to the discovery of Nag Hammadi, the Gnostic movements were largely perceived through the lens of the early church heresiologists. Johann Lorenz von Mosheim (1694–1755) proposed that Gnosticism developed on its own in Greece and Mesopotamia, spreading to the west and incorporating Jewish elements. According to Mosheim, Jewish thought took Gnostic elements and used them against Greek philosophy.[33] J. Horn and Ernest Anton Lewald proposed Persian and Zoroastrian origins, while Jacques Matter described Gnosticism as an intrusion of eastern cosmological and theosophical speculation into Christianity.[33]
In the 1880s Gnosticism was placed within Greek philosophy, especially neo-Platonism.[29] Adolf von Harnack (1851–1930), who belonged to the School of the History of Dogma and proposed a Kirchengeschichtliches Ursprungsmodell, saw gnosticism as an internal development within the church under the influence of Greek philosophy.[29][155] According to Harnack, Gnosticism was the "acute Hellenization of Christianity."[29]
The Religionsgeschichtliche Schule ("history of religions school", 19th century) had a profound influence on the study of Gnosticism.[29] The Religionsgeschichtliche Schule saw Gnosticism as a pre-Christian phenomenon, and Christian gnosis as only one, and even marginal instance of this phenomenon.[29] According to Wilhelm Bousset (1865–1920), Gnosticism was a form of Iranian and Mesopotamian syncretism,[29] and Eduard Norden (1868–1941) also proposed pre-Christian origins,[29] while Richard August Reitzenstein (1861–1931), and Rudolf Bultmann (1884–1976) also situated the origins of Gnosticism in Persia.[29] Hans Heinrich Schaeder (1896–1957) and Hans Leisegang saw Gnosticism as an amalgam of eastern thought in a Greek form.[29]
Hans Jonas (1903–1993) took an intermediate approach, using both the comparative approach of the Religionsgeschichtliche Schule and the existentialist hermeneutics of Bultmann. Jonas emphasized the duality between God and the world, and concluded that Gnosticism cannot be derived from Platonism.[19]
Contemporary scholarship largely agrees that Gnosticism has Jewish or Judeo-Christian origins;[19] this theses is most notably put forward by Gershom G. Scholem (1897–1982) and Gilles Quispel (1916–2006).[156]
The study of Gnosticism and of early Alexandrian Christianity received a strong impetus from the discovery of the Coptic Nag Hammadi Library in 1945.[157][158] A great number of translations have been published, and the works of Elaine Pagels, Professor of Religion at Princeton University, especially The Gnostic Gospels, which detailed the suppression of some of the writings found at Nag Hammadi by early bishops of the Christian church, has popularized Gnosticism in mainstream culture,[web 3][web 4] but also incited strong responses and condemnations from clergical writers.[159]
Definitions of Gnosticism[edit]
According to Matthew J. Dillon, six trends can be discerned in the definitions of Gnosticism:[160]
Typologies, "a catalogue of shared characteristics that are used to classify a group of objects together."[160]
Traditional approaches, viewing Gnosticism as a Christian heresy[161]
Phenomenological approaches, most notably Hans Jonas[162]
Restricting Gnosticism, "identifying which groups were explicitly called gnostics",[163] or which groups were clearly sectarian[163]
Deconstructing Gnosticism, abandoning the category of "Gnosticism"[164]
Psychology and cognitive science of religion, approaching Gnosticism as a psychological phenomena[165]
Typologies[edit]
The 1966 Messina conference on the origins of gnosis and Gnosticism proposed to designate
... a particular group of systems of the second century after Christ" as gnosticism, and to use gnosis to define a conception of knowledge that transcends the times, which was described as "knowledge of divine mysteries for an élite.[166]
This definition has now been abandoned.[160] It created a religion, "Gnosticism", from the "gnosis" which was a widespread element of ancient religions,[note 33] suggesting a homogeneous conception of gnosis by these Gnostic religions, which did not exist at the time.[167]
According to Dillon, the texts from Nag Hammadi made clear that this definition was limited, and that they are "better classified by movements (such as Valentinian), mythological similarity (Sethian), or similar tropes (presence of a Demiurge)."[160] Dillon further notes that the Messian-definition "also excluded pre-Christian Gnosticism and later developments, such as the Mandaeans and the Manichaeans."[160]
Hans Jonas discerned two main currents of Gnosticism, namely Syrian-Egyptian, and Persian, which includes Manicheanism and Mandaeanism.[19] Among the Syrian-Egyptian schools and the movements they spawned are a typically more Monist view. Persian Gnosticism possesses more dualist tendencies, reflecting a strong influence from the beliefs of the Persian Zurvanist Zoroastrians. Those of the medieval Cathars, Bogomils, and Carpocratians seem to include elements of both categories.
Gilles Quispel divided Syrian-Egyptian Gnosticism further into Jewish Gnosticism (the Apocryphon of John)[89] and Christian Gnosis (Marcion, Basilides, Valentinus). This "Christian Gnosticism" was Christocentric, and influenced by Christian writings such as the Gospel of John and the Pauline epistles.[168] Other authors speak rather of "Gnostic Christians", noting that Gnostics were a prominent substream in the early church.[169]
Traditional approaches – Gnosticism as Christian heresy[edit]
The best known example of this approach is Adolf von Harnack (1851–1930), who stated that "Gnosticism is the acute Hellenization of Christianity."[161] According to Dillon, "many scholars today continue in the vein of Harnack in reading gnosticism as a late and contaminated version of Christianity", notably Darrell Block, who criticises Elaine Pagels for her view that early Christianity was wildly diverse.[162]
Phenomenological approaches[edit]
Hans Jonas (1903–1993) t