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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.
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.
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.
And, please check out our blog European Film Star Postcards.
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
-----------------
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.
266/365
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
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.
By the time of this picture on 22 August 1984, the practice of separating body and chassis on RM overhauls had ceased some months previously which only helped to fuel the speculation regarding the future of Aldenham. No longer facilitating body lift overhauls along with several other factors made it more plausible that Aldenham in its original form was unlikely to continue. The last one hundred or so Routemaster overhauls were `non-dismount` and took twice as long to do.
As well as being one of the last Routemaster overhauls, RM 192 here exchanged identities with RM 6 which happened to be in for overhaul at the same time in order to reunite the body B6 and bonnet number RM 6. This was the only example of a non-dismount overhaul to undergo a renumbering.
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
Heavily rusted remains of the "SS LAWRENCE"
The "LAWRENCE" was a 160ft.two-masted twin-screw iron steamer. She was built in 1884 by Kish, Boolds & Co. of Sunderland, England, and launched originally as "BORTONIUS".
The following year, coal was discovered in the tiny West Coast hamlet of Mokihinui (the first high-grade bituminous coal to be mined in New Zealand), and the Mokihinui Coal Company was established. A second coal seam was soon found, even larger than the first, and in 1889 the flourishing business purchased the LAWRENCE [victoriancollections.net.au/items/555577b3998fc21654210829].
Good fortune continued to smile on the young company, and in early 1891 it won a contract to supply coal to the NZ Railways.
But the good fortune ran out on April 28, 1891. From the up-river wharf where the Mokihinui Coal Co.’s one-mile tramway delivered the coal from the mines, the LAWRENCE set sail at about noon. She became lodged in the sandbar at the river mouth, managed to break free but, owing to her damaged propeller blades, she then drifted onto the beach. The next day she broke her back in heavy weather and was declared a total loss [paperspast.natlib.govt.nz/newspapers/ODT18910430.2.22].
As the LAWRENCE was its only ship, the Mokihinui Coal Co. was subsequently forced to hand over its newly-acquired rail contract to the Grey Valley Coal Company...
==========
In 1935 a ship’s bell was found near Westport, about 40km south of the Mokihinui River. It caused considerable local speculation because, at first, no-one recognised the name inscribed on the bell: BORTONIUS.
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
Expand your sight by looking at everything in life as an opportunity to develop and transform yourself."
Shinjo Ito
German cigarette card by Ross Verlag in the 'Künstler im Film' series for Zigarettenfabrik Monopol, Dresden, Serie 1, image 152 (of 200). Photo: Paramount. Lupe Velez in The Broken Wing (Lloyd Corrigan, 1932).
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.
And, please check out our blog European Film Star Postcards.
Red tulip in the morning sun.
As everyone knows, tulips have been a popular speculation asset in the past
After few years of speculation, modernized version of NJ-22 is finally seen at Batajnica Airbase. It's not clear if this is deep modernization of aging aircraft or just cosmetic upgrade. However, on this image we can see R-60MK air-to-air missiles on the wing tips (new feature), LVB-250F laser guided bomb (still in development phase) and some kind of guided missile which is definitely modified soviet S-24A/B unguided rocket (designation is VRVZ-240 EK-16 according to label on missile).
Speculation about President Trump’s wealth, its sources, and the amount of taxes he’s paid have a long history. But they became especially important when he announced his run for the presidency in 2015. Since that time, he has vowed to release his tax returns as soon as the IRS completes his audit. That audit has been going on for almost a decade. To date, the American public has known little about Trump’s financial affairs despite efforts to prod him to divulge that information. His response: “Part of the beauty of me is that I am very rich.”
Less than a week before the President’s COVID-19 diagnosis, The New York Times published a series of articles about those tax returns. The bombshell headlines told us Trump paid only $750 in taxes for both 2016 and 2017. And he paid no taxes for 10 of the 15 years previous to 2016.
Trump has often boasted of his ability to use the system and tax code to avoid paying. In fact, he believes it is the American way. Perhaps for the rich, but not the lower middle class and poor. The Institute of Taxation and Economic Policy reported that 60 Fortune 500 companies paid no taxes in 2018 on profits of $79 billion. These included Amazon, Netflix, Halliburton, Delta Air Lines, and IBM. If they had paid the requisite tax rate of 21%, they would have owed the government $16.4 billion.
Economic inequality in the United States has risen consistently for the last 50 years. In 1968, 43% of the top fifth of earners made half of the nation’s income. In 2018, that rose to 52%. Wealthy consumption devalues human capital, and this adversely affects health, life satisfaction, and economic growth. Society is marked by extreme stratifications between the rich and the masses. And, as David Brooks writes in The Atlantic, social trust disintegrates.
This is where we are right now. No one trusts anyone. High-trust societies according to Francis Fukuyama, a political scientist, political economist, and writer, exhibit spontaneous sociability. People can organize quickly, initiate action, and sacrifice for the common good. High-trust societies have lower economic inequality because citizens feel responsible for the well-being of society. And they are willing to invest their time and money (often through taxes) to insure this happens. During Donald Trump’s presidency, “everyone for themselves” exemplifies American society. There is distrust of those outside our own communities, and discontent and suspicion overwhelm us.
In addition, capitalism, the overriding American economic ideology, has become suspect. Trump touts his great economy by using only the stock market as his rubric. And the poor and lower middle class (few of whom have the excess capital to invest) are not only missing out, they are being ignored. So when it’s revealed that Trump and many corporations paid little or no taxes, it reinforces a lack of trust in others and in our institutions. It also makes us angry. This sits atop social and racial inequality which has existed for centuries and the pandemic’s magical thinking over fact-based science.
You might have missed this example of President Trump’s self-interest in the maelstrom of his continuous assaults in the lead-up to the election. News cycles have come in quick succession. So quick we’ve had little time to absorb them, let alone react to them.
Just this month, Trump has called the Democratic vice-presidential nominee a “monster,” retweeted images of a man being shot, suggested that Gold Star families may have infected him with the virus, amplified a conspiracy theory questioning Osama bin Laden’s death, openly denigrated his own attorney general, attacked the nation’s leading infectious-disease expert, pulled out of a presidential debate, announced a complete withdrawal of troops from Afghanistan, called off talks for a stimulus package and restarted the talks calling for more spending than his party had embraced.
The Washington Post, October 15, 2020
Economic inequality is a symptom of our aristocracy’s greed and desire to game the system. "What's mine is mine. I earned it." Legislators who push their own self-interest and that of their party have eroded trust in our government. Ironic, since Trump made promises to the disenfranchised [whites] to drain the swamp. Not only has he failed to do that, he has enlarged that morass, engulfing everyone. While Trump’s rise to power is emblematic of broader forces in play for decades, it’s because of his own ego and failures that we find ourselves in this miserable place right now.
In the short term, we have one chance to change our trajectory: the upcoming election. But the frictions driving our society to disintegrate will not end on November 3. It will take a concerted effort by all of us to earn back trust in each other, in our government, and in our financial institutions. Social, racial, and income equality must come both from the top down and from our individual efforts. Every one of us is responsible for what comes next.
Feel free to pass this poster on. It's free to download here (click on the down arrow just to the lower right of the image).
See the rest of the posters from the Chamomile Tea Party! Digital high res downloads are free here (click the down arrow on the lower right side of the image). Other options are available. And join our Facebook group.
Follow the history of our country's political intransigence from 2010-2018 through a six-part exhibit of these posters on Google Arts & Culture.
Houston, Texas —
NASA officials confirmed today that their rover Rusty Wheels 3000 has stumbled upon what appears to be a cavern beneath the Martian surface, igniting a wave of speculation across the globe.
The discovery came when the rover, while navigating a rocky channel, transmitted images of symmetrical stone-like columns surrounding a reflective pool. The formation, nicknamed the “Gateway Cave”, has drawn comparisons to Earth’s ancient temples and underground shrines.
At first glance, scientists speculated the feature might be a collapsed lava tube or even a site once shaped by flowing water. But the symmetrical appearance of the pillars and the eerie way light reflected through the chamber immediately fueled theories of something more — possibly engineered.
Governments around the world reacted swiftly.
The European Space Agency called it “a remarkable geological structure with far-reaching implications.”
China’s CNSA announced it would redirect satellite imaging toward the site.
Meanwhile, in Washington, lawmakers rushed to introduce resolutions calling for expanded funding of Mars exploration.
Social media, however, quickly overtook the scientific narrative. Hashtags like #MartianCave, #AlienGateway, and #RoverFindsHomeDepot trended worldwide within hours. Conspiracy forums claimed the cave was an “alien garage” while late-night comedians joked about Martians renting out storage units.
NASA, careful not to overstate the case, released a cautious statement:
“While the formation is unusual and visually striking, no evidence currently suggests artificial construction. Mars continues to surprise us, and every discovery helps us understand its past.”
Despite the disclaimer, one undeniable fact remains: the images have captured global imagination. Cities around the world lit up landmarks in “Martian red” to mark the find. In Paris, the Eiffel Tower glowed crimson. In Tokyo, thousands gathered in Shibuya Crossing holding signs reading “Take Us to the Cave.”
As for the rover, it continues its slow crawl toward the formation for closer inspection. If the cave truly holds secrets—be it water, geology, or something more—humanity will soon know.
Until then, the world watches and waits, united by a single rocky chamber 140 million miles away.
Thank you for your interest. Please do not post spam, irrelevant poetry or prose, or links to your works in the comment section. I will find my own way to your images. All my images are my own original work, under my copyright, with all rights reserved. This means the owner's permission must be sought and obtained, before using any image for ANY purpose.
Copyright infringement is theft.
Wien - Peterskirche
Peterskirche (English: St. Peter's Church) is a Baroque Roman Catholic parish church in Vienna, Austria. It was transferred in 1970 by the Archbishop of Vienna Franz Cardinal König to the priests of the Opus Dei.
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. That Roman church was built on the site of a Roman encampment.
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 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.
The construction of the new Baroque church was begun around 1701 under Gabriele Montani, who was replaced by Johann Lukas von Hildebrandt in 1703. The design was inspired by the St. Peter's Basilica of the Vatican in Rome. By 1722, most of the building was finished, and in 1733, the Peterskirche was finally consecrated to the Holy Trinity. The new church was the first domed structure in baroque Vienna. Due to the confinement of available space, it was built in a very compact form, with its oval interior housing an astonishing amount of space and rectangular attachments. The church makes an overwhelming impression on the visitor with its surprisingly rich interior filled with golden stucco.
The Peterskirche is located on Petersplatz, right next to Graben and just west of the Pestsäule. The street Jungferngasse cuts through the pedestrian zone and leads directly to the church. The Peterskirche is largely obscured by the surrounding buildings, and can only be seen clearly from directly in front.
(Wikipedia)
Die Rektoratskirche St. Peter ist eine römisch-katholische Kirche im 1. Wiener Gemeindebezirk Innere Stadt. Das heutige Kirchengebäude wurde 1733 vollendet und geweiht. Die seelsorgliche Betreuung der Peterskirche wurde 1970 vom Wiener Erzbischof Kardinal König Priestern des Opus Dei übertragen.
Die erste Peterskirche, von der heute keine sichtbaren Reste mehr vorhanden sind, ging bis in 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.
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. 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.
Um 1701 wurde auf Initiative Kaiser Leopolds I. mit dem Neubau begonnen. Die alte Peterskirche, die wohl schon ziemlich verfallen war, wurde samt dem umliegenden Friedhof abgerissen. Die Planung und der Baubeginn (Fundamente) der neuen Peterskirche erfolgten unter Gabriele Montani. Ab 1703 setzte Johann Lucas von Hildebrandt den Bau nach verändertem Plan fort und 1708 war er im Rohbau vollendet. Sein Bauführer war Franz Jänggl, auch Baumeister Francesco Martinelli ist dokumentiert. Der Steinmetzauftrag wurde dem Wiener Meister Johann Carl Trumler übergeben, der den erforderlichen harten Kaiserstein, unter anderem für den umlaufenden Sockel, aus dem kaiserlichen Steinbruch anforderte.
Die Bauarbeiten zogen sich noch bis 1722 hin, erst zu diesem Zeitpunkt war der Bau größtenteils abgeschlossen. Die neue Kirche war der erste Kuppelbau des barocken Wien. Das Sakralgebäude verfügt über eine sehr kompakte Form, einen ovalen Innenraum mit erstaunlich viel Platz und rechteckigen Anbauten.
Joachim Georg Schwandtner, Superintendent der Erzbruderschaft der Allerheiligsten Dreifaltigkeit, stiftete einen Portalvorbau, der 1751–1753 nach Plänen von Andrea Altomonte aus Gutensteiner Marmor angebaut wurde.
Die Peterskirche befindet sich auf dem Petersplatz, unmittelbar neben dem Graben, kurz nach (westlich) der Pestsäule. Dort durchschneidet die Habsburgergasse die Fußgängerzone (danach Jungferngasse) und führt direkt zur Kirche. Die Peterskirche verschwindet fast zwischen den hohen Häusern, und sie ist erst zu sehen, wenn man davorsteht.
(Wikipedia)
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.
The Tombstone Epitaph.
Special Historical Edition
Tombstone, Cochise County, Arizona Territory
America's Last Frontiersman
The Life and Times of John P. Clum.
John Philip Chum was at the center & political life in the early 1880 founder and first editor of The Tombstone Epitaph, first elected mayor, postmaster, school board chairman, head of a vigilante Hante "safety committee, and vocal opponent a nefarious land speculation scheme, Yet, Clum didn't mention any of these Tombstone activities as achievements when he filled out a college alumni questionnaire in 1930, two years before his death.
Instead, Clam emphasized his once Controversial, later universally commended, service as the federal government's civilian agent at the San Carlos Apache Reservation in Arizona and his organization of mail service and post offices in Alaska during the Klondike Gold Rush. These highlights were provided in response to Rutgers University's request for summary of "achievements of say sort. He added, however, that his career accomplishments were many and of a wide variety a modest understatement.
Clum was an influential journalist in Arizona Territory, a promoter who introduced citrus fruit to the East Coast a public relations man who extolled the virtues of the West (and the Southern Pacific Railroad), an administrator who often ignored
? made channels with notable success, an experimenting horticulturalist &an early humans' rights activist.
He was a lawyer who practiced little, a ? in medicine, briefly an aspiring minister, an accomplished amateur actor, an orator, a teacher, a Shakespearian scholar & ? ?. He was a man of strong opinions sometimes paranoids, occasionally sub strained by modesty, & certainly outspoken. Still, in apt descriptions by friends, Clum "could charm the birds right out the trees."
Surely there were the times as a government employee when
Clum could have been characterized as an "Iconoclast
possibly a trait inherited from the class of Von Clum's who lived in Bohemia in the late 14th century. Lord Von Chlums was a close friend & admirer of John Hass, a fervid religious reformer, executed for his denunciation of the Catholic hierarchy. The protestant Von Chlums fled to coastal Europe & eventually to the New World to here, now known as Clum's, many settled in New York state.
Clum was born on a farm in Claverack, close to the Hudson River & Catskill Mountains, on Sept., 1, 1851. He was the sixth of nine children (six boys & three girls) of William Henry & Elizabeth van Deusen Clum.
At age 16, he entered Claverack's Hudson River Institute, a semi-military school. Lessons learned there proved very valuable when Clum later served as an Indian Agent. Clum was a student leader, serving for two years as captain of the cadet corps. During summers he worked as a farm laborer in to earn enough money to attend Rangers, which he entered in 1870 with plans to study for the military. Although this was the greatest wish of his parents, Clum never expressed regrets that he ultimately failed to meet his parent's expectation.
Sports life on the Rutgers camp instantly attracted the stocky, muscular & balding freshman. He boxed, wrestled & played in one of the nation's first football games. In 1869, Rutgers and Princeton sent teams of 25 students to meet on a flat filed to kick around a ball and much of the time, each other. Rutgers's first football team captain was a friend of Clum's from New York. Their friendship & Clum's athletic ability qualified him for the "football" team, even though freshman usually could not participate in varsity sports. Chum played every minute of a second football game in 1870, between the two schools. So did everyone else, as Clum recalled, "there was no substitutes, also no quarters or halves. The ball was put in play once & it stayed in play."
Clum wanted to join the rowing team, but did not succeed. He had no friends to facilitate his entry into a sport that was reserved for upperclassmen at the same time, college administrators objected to freshmen participation in an activity considered more traditional and gentlemanly. As a result, Clum took a route be followed often in life-he went his own way. He formed a freshmen crew, He coach and captain, and he rowed stroke. He insisted his fellow crewmen run or row at least three miles every morning in the cool-to-cold, often rainy, New Jersey weather. For Clum an unfortunate result of exposure was inflammatory rheumatism and an end to his rowing career.
Farm work was too painful the following summer, leaving few alternatives to pay for college. Although he told former classmates in 1873 that he hoped to return to complete his education, experience would henceforth be Clum's main teacher. Restless on the farm and thinking dry climate would help his rheumatism, Clum soon had the desire, but not the money, to head west. He found a solution in a newspaper notice that the U.S. War Department was seeking recruits to staff field offices of a new meteorologist's service. After appealing for help from a local congressman, Clum soon received a probationary appointment as an observer-sergeant in the Signal Corps. He passed the required examinations, trained briefly at Fort Whipple (now Fort Meyer) near Washington D.C. & was ordered to report to Santa Fe, the capital of New Mexico Territory.
Clum Left Washington in October 1871 for the long rail & stage journey to his new post in a strange land. Dressed as any proper young Eastern gentleman-derby hat, stiff shirt, & neat jacket & trousers-Clum became increasingly self-conscious as he traveled toward the southwestern frontier. He wrote later that he had a great desire, but not the means, to buy a different outfit. In Santa Fe, he finally purchased western clothes, perhaps with money from his first paycheck. Another acquisition, albeit short-lived, was a beard, probably the result of a 20-year-old's desire to look more mature to the Mexicans, soldiers, & teamsters, who made up Santa Fe's population.
Chum's principal duty was to record atmospheric conditions six times a day. He telegraphed them to Washing ton, where they became part of weather reports from 49 other observation stations throughout the country. The daily compilation marked the beginning the US. Weather Bureau. With obvious time to spare, Clum established a school for teaching English - the first school of its type in a territory that had a large Spanish-speaking population. The idea's time had come Clum soon had to employ an assistant.
When the territorial governor had to go to Washington the following summer, Clum was asked to move into the governor's mansion and keep an eye on things. The young weather observer-teacher qualified on two important counts. There weren't many other Americans around for the assignment and little occurred in New Mexico during the hot summer months
A deeply religious man, Clum soon became active in Santa Presbyterian Church, a theological switch since Dutch Reformed congregations were clustered only in New York and New Jersey. As a delegate to the Presbyterian Church's general assembly in spring 1873, Chum made his first return to the East Coast. While visiting Rutgers, he spoke of soon returning to finish his education. But former college classmates, membership in the Dutch Reformed Church and chaotic events in Arizona's Territory became factors that altered Clum's career path.
Appointment as an Indian Agent
Apache had freely roamed across southern Arizona and northern Mexico for hundreds of years. To Apache, the territory was Apache land. They were particularly incensed when the U. S, via the Gadsden Purchase, bought land south of the Gila River in 1853. From an Indian perspective, Mexico had no title to sell homelands and hunting grounds to the U. S. And the U.S. had no right to purchase or occupy those lands, Consequently, Apache had engaged in sporadic warfare to enforce their claim to Apache territory.
By 1873, the U.S. Army intensified its efforts to relocate the Apache to reservations in Arizona and New Mexico. One side was at San Carlos, a desolate expanse of land on the Gila River about the size of Rhode Island in south-central Arizona. Principal occupants were the Arivaipa, Pinal and Coyotero tribes and some Chiricahua Apache, whose late great leader, Cochise, had been promised a own reservation in what today Arizona's southeast corner.
Beyond being treated as intruders on their own land, the Apache at San Carlos were angered over a succession of Indian agents-civilian appointees and Army officers on temporary assignment who had governed neither wisely
nor well. The Apache had indicated their opinion of non-Indian rule by killing two Indian agents and an Anny lieutenant. They had tried to kill a new civilian administrator, who promptly resigned and departed. The Army took over again.
Bureau of Indian Affairs officials decided to install a new agent. In November 1873, a reasonably happy 22-year-old weather observer, resolutely taking daily temperature readings, teaching English and practicing his Spanish. received a letter from the bureau asking whether he'd accept the appointment as agent at San Carlos. Clum, of course, had heard much about Apache depredations in Arizona. Perhaps the very extent of the trouble represented a compelling challenge to him. Within a few days, he accepted the appointment and quickly traveled to Washington, His appoint-ment was dated Feb. 27, 1874
Why Clum? The offer resulted from the ways of Washington during the administration of President Ulysses S. Grant, who had embarked on a "peace policy with Indians Under the poйсу, supervision of Indian reservations was placed in the hands of civilian agents selected from various religion de nominations. In Washington, it seemed reasonable to assign members of the Dutch Reformed Church, concentered in two East Coast states, to oversee aggressive Apache living in the unsettled Southwest. Indian Bureau sought a recruit at Rutgers since there. Clum had recently visited Dutch Reformed....
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 / 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 - / WILLIAMS LAKE / DE 20 / 22 / B.C. / - duplex cancel - this duplex hammer (D-1) was proofed - 19 December 1920 / ERD - 30 December 1920 / LRD - 27 January 1933.
- via - / SQUAMISH / DE 21 / 22 / B.C. / - split ring transit backstamp - the first datestamp to appear in the re-opened Squamish Post Office (2) was a new split ring hammer (A1-2) which was proofed - 15 April 1914, and noted used until 1933, this device was 19 mm in diameter (compared to the earlier, 21 mm split ring) - (RF B).
- arrived at - / BRACKENDALE / DE 22 / 22 / B.C / - split ring cancel - this split ring hammer (A1-3 / 19 mm) was proofed - 10 February 1916 - (RF B).
Message on postcard reads: To Mr. & Mrs. Judd - Wishing you a very Merry Christmas and a Happy New Year. From all the Smedley's
John Dexter Smedley
(b. 6 November 1879 in Yokohama, Japan - d. 5 December 1954 at age 75 in Williams Lake, B.C.) - his occupation - civil engineer / architect - he was William Lake's first chairman and designed the St. Peter's Anglican Church and was one of the town’s leading citizens and co-owner of Smedley and Sharpe’s Hardware Store.
His wife: Christine / Christina Marie Magdaline (nee Brohm) Smedley
(b. 14 January 1882 in Oberllen, Thuringen, Germany - d. 20 November 1966 at age 84 in Kamloops, B.C. / North Kamloops, B.C) - they were married - 15 April 1909.
John Dexter Smedley arrived in Vancouver in 1907. Working as an architect on Water Street he married Christina Marie Brohm from Germany on April 15th, 1909 in Vancouver. The couple had their first child Gladys Christina in June 1910. For some reason the family moved to Christina’s hometown Oberellen Thuringen Germany where son John Frank Carl Smedley was born in 1915. John D Smedley enlisted in the British Army and was stationed in Hong Kong during the Great War with the 75Coy Chinese Labour Corps. In May 19th, 1917 Christina arrived in Vancouver from Hong Kong with her two children Gladys and John Jr. The family resided in Squamish BC until her husband arrived home from the War in 1919. After doing various jobs in Vancouver, John Dexter moved the family to Williams Lake BC. John Smedley began buying property in Williams Lake. He constructed rental houses and the area became known as “ Smedleyville.” In 1938 he turned the day-to-day operation of the building supply business over to John Jr. (Jack). The Senior Smedley became the local coroner and Justice of the Peace. LINK to the complete article - www.bcgolfhouse.com/the-first-williams-lake-golf-course
Addressed to: Mr. & Mrs. Judd / Brackendale P.O. / B.C.
Henry "Harry" Judd
(b. 25 March 1870 in London, Middlesex, Ontario, Canada – d. 3 February 1952 at age 81 in Vancouver, British Columbia, Canada)
His wife: Barbara Anne (nee Edwards) Judd
(b. 3 April 1873 in Gore Bay, Ontario – d. 16 December 1967 at age 94 in North Vancouver, British Columbia / Brackendale, British Columbia) - they were married - 26 December 1894 in Vancouver, B.C. - they had 10 children in total: Olive on 27 Sep 1895; William Henry on March 1, 1897; Earl Thomas on March 6, 1898; Edith in 1900; Gertrude Ruth on April 21, 1902; Jessie on November 23, 1903; Myrtle in 1906; twins Jane and Clara on October 5, 1909; and Dorothy on April 7, 1913.
Henry Judd was born to Thomas (of England) and Nancy (of Ontario), nee Reed. He came to Vancouver from Ontario by rail in 1889 and stayed with cousin Ozzie Wood. He wanted to farm and almost went to Bonapart Rally but his cousin was interested in Squamish. On November 12, 1889, Henry started for Squamish on the S.S. Saturna with Bown, Simpson, Sutherland, Crawford, Creelman, and his cousin Wood. He was 19 years old at the time. He reached his claim on the mouth of the Squamish River on November 14, 1889. With his partners Creelman and Wood, he built a lean-to. The others had given up before reaching their claim. The area he preempted was later occupied by the Brennans. He had originally drawn a lot at the mouth of the Cheakamus River but did not like it. Judd, Creland, and Wood moved into a crude 10' x 12' log house that they built on November 22, 1889. In 1890 he returned to Ontario to convince his parents to come to Squamish. This was the only time he ever returned to Ontario. On May 3, 1890, Judd completed building a house on the property that would later be belong to the Brennans. Henry Judd was engaged to Barbara Anne Edwards soonafter meeting her at a party at Mr Mashiter's. H.J. Edwards, Barbara Anne's brother brought up lumber for Harry Judd's new home (the current Farquharson place on Judd Road). On December 26, 1894, Henry Judd married Barbara Anne Edwards in Vancouver. Harry had a dairy farm. He sold and delivered milk at 10 quarts for $1. He would deliver milk until the Barnfields and Hamiltons began to. He would later have pure Holstein stock. Around 1906, Henry Judd drove a stage between Cheekeye and Squamish. He carried mail from the Government Wharf to Brackendale for $2.50 a trip (at that time it was 16 miles). In 1911 Henry brought the first truck into the Valley. It was a Rapid track that he used for stage service. His second truck was a Garford. Henry charged 50 cents a ride from Squamish to Brackendale. His fourth truck was a Stevens Durry. LINK to the complete article - squamishlibrary.digitalcollections.ca/henry-harry-judd
With recent speculation that student loans forgiveness will not be included or considered in the upcoming grand budget plan by Congress and Biden, perhaps students will have to eat less, study more and harder to pay their tuitions which are escalating as fast as national's debt. And not all students can find job after graduation. With manufacturings shrinking fast, even a 6-yr degree faces tough competition out there.
I think this country put college students on loans burden that would deprive their future or career. And that's a shame!
Thank you to IQuitCountingStock for allowing me to use her beautiful photo in this picture.
:-)
Simon
iquitcountingstock.deviantart.com/
The dramatic, coloured glass effect was achieved by using a digital abstract and re-editing it. I distorted the glass-like forms to create the impression that the model is looking through gaps in the "floating glass".
Warkworth Castle in Northumberland is forever associated with the Percy Earls of Northumberland but the site did not start with them. Indeed there is some mystery over who first built it and when. Located on a tight bend in the River Coquet and about a mile from the sea, the castle sits on the neck of this land which means that the enclosed space becomes an outer ward with the river as its moat on three sides. The medieval church and modern village now occupy the bend.
As an easy to defend site, close to the English/Scottish border, the speculation is that it may have had some sort of fortification well before the present building but this is now elusive - especially so if the first fortification was of mere earth and timber. Henry, son of King David I of Scotland, was granted the site around 1139 AD and he, in turn, granted salt pans to various local monks. As the new Earl of Northumberland the old guide book speculates that he either built the first castle or he improved an existing motte and bailey with new stone walls; the guide book certainly notes ‘Norman’ foundations at various points in the current building. A castle certainly exists in documents of 1157 AD.
King John of England confirmed the castle to Robert of Clavering in 1199 AD. Robert spent much time in the area as Sheriff of Northumberland and was gifted other local estates. He is thought to have built the main gateway, some of the walls and improved the Great Hall. He may also have built or improved the keep but this work has since vanished under the large and luxurious later Percy building. The Claverings held the castle but such was its importance that royal troops were also garrisoned here at times - at the king’s expense - due to the Scottish wars. In 1322 the constable of the castle sent 26 light horsemen (hobilars) to join the English army. The Scots were beaten off in 1327 and again the following year when Robert The Bruce besieged it.
The last Clavering male died in debt in 1332 and the castle eventually passed to Henry, the second Lord Percy of Alnwick. He improved the gatehouse and walls and may have added the Grey Mare’s Tail tower on the eastern side. From this time onwards Warkworth was the second castle home of the Percys and much favoured by them. The third Percy lord was a great soldier in the 100 Years War in France and was created Earl of Northumberland in 1377 before winning the battles of Otterburn and Homildon Hill against the Scots.
Sometime during this period extensive building work was carried out by the Percys with the keep on the motte being rebuilt as a sumptuous and comfortable building with decent accommodation, ample water management and drainage. It even had a very modern feature - a light well extending down the centre of the building to draw in both light and fresh air. For the ‘grim north’ this was a very princely home.
However after supporting Henry IV’s 1399 coup against Richard II, the Percys fell out with King Henry and rebelled - leading to executions and a period of disgrace. During this time Warkworth was attacked by a royal army with gunpowder artillery and it surrendered after seven discharges of the royal cannons. It is thus the first British castle to be successfully attacked by artillery despite the claims of nearby Bamburgh Castle.
John, Duke of Bedford held the castle for 11 years before it was returned to the next Percy - Henry, Earl of Northumberland. He was drawn into disputes with the junior Nevilles (the Earls of Salisbury and Warwick) but was supported by the senior Nevilles, the Earls of Westmoreland, who had their own issues with the junior Nevilles. Inevitably all this was mostly about money and inheritance. It paved the way to private battles between these families BEFORE the so-called Wars of the Roses. Indeed the first Battle of St Albans in 1455 may be more of a Mafia-style ‘hit’ as the Yorkists were lead by the three Richards (York, Salisbury and Warwick) and the principal dead were the Duke of Somerset, Henry Percy and a Percy kinsman, Lord Clifford.
The castle passed into Yorkist hands and - at various times - the Earl of Warwick directed sieges at Alnwick, Bamburgh and Dunstanburgh using Warkworth as his base. Warwick’s brother John Neville was given the castle and the earldom of Northumberland for a time but Edward IV eventually returned it to Henry Percy, the 4th Earl of Northumberland. John Neville was thus ‘downgraded’ to 1st Marquis of Montague and was thoroughly alienated by this action, leading to John joining his brother Warwick in rebellion against Edward IV. Warkworth’s Montague Tower is probably his work.
The 4th Percy earl carried out some work in his own right. One oddity is that a collegiate church was planned right in front of the keep which would have cut the keep off from the rest of the inner bailey. We know this as the present church foundations contain a tunnel which would have passed under the massive building to allow access to the keep from the bailey. However the guide book suggests the church was never finished and that the foundation crypts were partly buried and then became used for storage.
Henry the 4th earl became infamous for not supporting King Richard III at Bosworth in 1485. He then managed to get himself killed by the locals at Cocklodge in 1489 and is now buried in Beverley Cathedral. Later Percys got involved in the 16th century religious conflicts in England and none of them came out of it well. One even got involved in the Gunpowder Plot against the new Protestant King James I of England. One footnote is that King James visited Warkworth in this period and found it ruined and overrun by goats and sheep in every chamber. Some of his party went into the castle and were: “Much moved to see it so spoiled and so badly kept”.
Later Percys favoured Alnwick over Warkworth and it was one of these (now a Duke) who turned the site over to the future Ministry of Public Building and Works in 1922. It is now an English Heritage site and well worth a visit.
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.