View allAll Photos Tagged understanding
Day 104/365
"Understanding Photography"
you can't understand photography without spending your time to learn it...
Strobist Info: 580EX II 1/1 power in 28" softbox next to the camera, another 580EX II 1/1 power with blue gel, behind me pointed to the wall.
Triggered via PocketWizard Mini TT1 and Flex TT5.
my understanding this a "temple event" and this group of people venture out to a local neighborhood and take a carriage with a deity inside (which photos i haven't posted yet) and stop, turn their back to a massive pile of firecrackers, light them and stand still while the incredibly loud, hot and smokey firecrackers go off. thus scaring evil spirits and bringing good luck.
note : if someone can explain it better, i beg you to do so. thanks
Title.
Early morning in front of the station.
(LUMIX G3 shot)
London. UK. 2015. … 1 / 6
(Today's photo. It's unpublished.)
Images.
Busty and the Bass - Fourth Wall
youtu.be/0GlX8-6P5Fk?si=BW-3Rk4gGkykIK5C
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“A.I. - About Apple’s Identity”
www.flickr.com/photos/stealaway/54271473379/in/dateposted...
---
### Will Apple Listen to Mark Zuckerberg’s Criticism?
I Don’t Think So—At Least Not for Someone Enchanted by the Apple Vision Pro.
Mark Zuckerberg, CEO of Meta, recently appeared on a well-known podcast, where he criticized Apple for failing to release an innovative product since the iPhone and for experiencing a decline in sales.
Appearing on a podcast originating from Apple and then proceeding to criticize the company might seem like a lighthearted joke, but I believe he was serious.
Why? Because he now wields a weapon—the AR glasses.
With the support of various institutions and a team of highly skilled professionals, he has likely achieved some notable milestones. Yet, as someone who has been a devoted Apple user since the PowerBook 540c, I still do not sense any real craftsmanship or identity in what he creates.
This sentiment extends to other IT giants that currently dominate the world—Meta, Amazon, Tesla, Microsoft, and Google.
Just by listing their names, readers of this text are likely already picturing their respective CEOs.
In the past, I wrote that Steve Jobs was not an artist.
What he excelled at was weaving together scattered ideas from across the world, expanding upon them, and linking them to the future.
The true creator was Jonathan Ive.
A minority of people may share this perspective with me.
However, when I see these IT moguls quickly shifting their corporate stances the moment the possibility of Trump returning to power emerges, I feel compelled to speak my mind.
The AR glasses, the cars—everything they create lacks a fundamental concept.
Call it ideology or, in lighter terms, identity.
It is true that Tim Cook and Apple’s current team have become more prone to letting slip details about upcoming products before their official release.
I have always loved music.
Artists shut themselves in a studio, cutting off the outside world, pouring their anger, hatred, joy, and sorrow into each note with intense focus.
It’s as if they are entrusting something to their music.
And when they finally release their album, they explain the emotions and thoughts behind its creation.
(Prince, whom I admire, rarely spoke about his work, so understanding his art required engaging with the final product itself.)
Until an album is complete and released, artists say nothing.
It was those artists who moved me to my core.
The faint glow of Apple’s innovation still remains within me.
Not even last year’s widely criticized "failure"—the Apple Vision Pro—could extinguish it.
In fact, it shines even brighter than the iPhone.
Because beyond its cutting-edge electronic components, I can sense a concept, an ideology.
Unfortunately, I will never feel the same from Meta’s AR glasses or Tesla’s cars.
I have written at length, but here is the key article:
**Tim Cook Donates Over $1.5 Million to Trump’s Inauguration Ceremony**
🔗 [Gigazine Article](gigazine.net/news/20250104-apple-ceo-tim-cook-donates-1-m...)
At first glance, this might make it seem like Tim Cook, like other tech CEOs, has sold his soul. But that is not the case.
While Cook personally donated to Trump, Apple itself did not follow the same path as other companies.
Apple refused to bow to Trump.
If asked what Apple’s ideology truly is, I would answer this:
**Apple is a group of individuals who believe in themselves.**
Steve Jobs, watching from heaven, is probably chuckling at this overly serious text I wrote.
A company that does not pander to Trump—
That is Apple. :)
### January 15
After reading a heartwarming article.
**Mitsushiro Nakagawa**
---
**Postscript:**
Corrections made:
Before: "Appearing on Apple's podcast"
After: "Appearing on a podcast originating from Apple"
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:
Photo Music and iTunes Playlist Link::
music.apple.com/jp/playlist/photo-music/pl.u-Eg8qefpy8Xz
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消えた境界線から生まれたもの ～ 去ってゆく川村記念美術館を振り返って ～
www.flickr.com/photos/stealaway/54020588671/in/dateposted...
What Emerged from the Vanishing Boundaries~ Reflecting on the Departing Kawamura Memorial Museum ~
www.flickr.com/photos/stealaway/54020588671/in/dateposted...
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8mm film of our honeymoon resurrected after decades.
youtu.be/zH-dG7bMeL4?si=yLF5_f1m-LhAVdPp
We found the 8mm film of our honeymoon for the first time in decades, and burned it onto a DVD.
On June 6, 1993, we got married, and headed straight to Nassau, Bahamas, via New York.
Our destination was the pink sand beach where the late Princess Diana went on her honeymoon.
If you're heading to the Bahamas, this might be a good reference.
The hotel we stayed at was the Ramada Hotel, which no longer exists.
My wife is showing us the hotel room.
But now you can see the beautiful scenery in real time.
When I played the DVD that arrived, it showed footage of our arrival in the Bahamas.
Please take a look if you'd like.
This time, we asked Fujifilm to make the DVD.
I'll post the link below.
Digitize videos and photos and convert them to DVDs | Fujifilm
fujifilmmall.jp/conversion/?_gl=1*1smvac9*_gcl_au*NTA1NDU....
#Bahamas #Nassau #PinkSandBeach #Honeymoon #1993
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Important Notices.
I have relaxed the following conditions.
I will distribute my T-shirt to the world for free.
m.flickr.com/photos/stealaway/50656401427/in/dateposted-p...
m.flickr.com/photos/stealaway/50613367691/in/dateposted-p...
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Exhibition in 2025
Theme
The Nightfly
Images
Donald Fagen … I.G.Y.
youtu.be/Ueivjr3f8xg?si=xmqGPQjyIKoTs4Q5
Live.
youtu.be/Di0_KYtmVKI?si=CLFpU2n0gXahqLPB
Mitsushiro - Nakagawa
Organizer
Design Festa
Location
Tokyo Big Sight
Date
Autumn 2025.
exhibition.mitsushiro.nakagawa@gmail.com
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Notice regarding "Lot No.402_”.
From now on I will host "Lot No.402_".
The work of Leonardo da Vinci who was sleeping.
That is the number when it was put up for auction.
No sign was written on the work.
So this work couldn't conclude that it was his work.
However # as a result of various appraisals # it was exposed to the sun.
A work that no one notices. A work that speaks quietly without a title.
I will continue to strive to provide it to many people in various ways.
October 24 2020 by Mitsushiro - Nakagawa.
Mitsushiro Nakagawa belong to Lot No. 402 _.Copyright©︎2025 Lot No.402_ All rights reserved.
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Profile.
In November 2014 # we caught the attention of the party selected to undertake the publicity for a mobile phone that changed the face of the world with just a single model # and will conclude a confidentiality agreement with them.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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Here’s a translated version with a style suitable for a news site introduction:
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### **Interview and Novel: My Work**
I published a book in the past.
At that time, I uploaded my interview as a PDF online, both in Japanese and English.
Now, I am making it available for free.
More details can be found on Amazon.
**Writing a Novel.**
**Photography Techniques.**
**The Sense of Distance Between the Creator and the Work.**
These all share a common theme.
I put into words the things I felt and left them behind as a record.
I hope my text reaches many readers.
Thank you.
**Mitsushiro**
🔗 **[Access the Files Here](drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...)**
### **Contents**
📄 **1. Interview (English Version)**
📖 **2. Novel: *Unforgettable* (English Version)**
📄 **3. Interview (Japanese Version)**
📖 **4. Novel: *Unforgettable* (Japanese Version)**
*(This novel is dedicated to future artists.)*
*(456 pages in Japanese manuscript format.)*
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
---
### **Synopsis**
Kei Kitami, a student preparing for university entrance exams, meets Kaori Kamimura, an event companion six years his senior, through social media.
Kaori has come to Tokyo with a dream—to befriend famous artists.
To achieve this, she needs the influence of Ryo Osawa, a well-known radio producer.
During a live radio broadcast, Osawa speaks directly to Kaori:
*"I have a wife and child. But still, I want to see you."*
Meanwhile, Rika Sanjo, Kei’s classmate who secretly harbors feelings for him, is closely watching Kaori’s every move...
---
Main story
There are two reasons why a person faces the sea.
One to enjoy a slice of shine in the sea like children bubbling over in the beach.
The other to brush the dust of memory like an old man who misses old days staring at the shine
quietly.
Those lead to only one meaning though they do not seem to overlap. It’s a rebirth.
I face myself to change tomorrow a vague day into something certain.
That is the meaning of a rebirth.
I had a very sweet girlfriend when I was 18.
After she left I knew the meaning of gentleness for the first time and also a true pain of loss. After
she left # how many times did I depend too much on her # doubt her # envy her and keep on telling lies
until I realized it is love?
I wonder whether a nobody like me could have given something to her who was struggling in the
daily life in those days. Giving something is arrogant conceit. It is nothing but self-satisfaction.
I had been thinking about such a thing.
However I guess what she saw in me was because I had nothing. That‘s why she tried to see
something in me. Perhaps she found a slight possibility in me # a guy filled with ambiguous unstable
tomorrow. But I wasted days depending too much on her gentleness.
Now I finally can convey how I felt in those days when we met.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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iBooks. Electronic Publishing. It is free now.
0.about the iBooks.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
1.unforgettable '(ENG.ver.)(This book is Dedicated to the future artist.)
itunes.apple.com/us/book/unforgettable/id1216576828?ls=1&...
2.unforgettable '(JNP.ver.)(This book is Dedicated to the future artist.)
itunes.apple.com/us/book/unforgettable/id1216584262?ls=1&...
3. Streamlined trajectory.(For Japanese only.)
itunes.apple.com/us/book/%E6%B5%81%E7%B7%9A%E5%BD%A2%E3%8... =11
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My Novel : Unforgettable'
(This book is Dedicated to the future artist.)
Kei Kitami, a student preparing for university entrance exams, meets Kaori Kamimura, an event companion six years his senior, through social media.
Kaori has come to Tokyo with a dream—to befriend famous artists.
To achieve this, she needs the influence of Ryo Osawa, a well-known radio producer.
During a live radio broadcast, Osawa speaks directly to Kaori:
*"I have a wife and child. But still, I want to see you."*
Meanwhile, Rika Sanjo, Kei’s classmate who secretly harbors feelings for him, is closely watching Kaori’s every move...
Mitsushiro Nakagawa
All Translated by Yumi Ikeda .
images.
U2 - No Line On The Horizon Live in Dublin
www.youtube.com/watch?v=_oKwnkYFsiE&feature=related
Main story
There are two reasons why a person faces the sea.
One to enjoy a slice of shine in the sea like children bubbling over in the beach.
The other to brush the dust of memory like an old man who misses old days staring at the shine
quietly.
Those lead to only one meaning though they do not seem to overlap. It’s a rebirth.
I face myself to change tomorrow a vague day into something certain.
That is the meaning of a rebirth.
I had a very sweet girlfriend when I was 18.
After she left I knew the meaning of gentleness for the first time and also a true pain of loss. After
she left # how many times did I depend too much on her # doubt her # envy her and keep on telling lies
until I realized it is love?
I wonder whether a nobody like me could have given something to her who was struggling in the
daily life in those days. Giving something is arrogant conceit. It is nothing but self-satisfaction.
I had been thinking about such a thing.
However I guess what she saw in me was because I had nothing. That‘s why she tried to see
something in me. Perhaps she found a slight possibility in me # a guy filled with ambiguous unstable
tomorrow. But I wasted days depending too much on her gentleness.
Now I finally can convey how I felt in those days when we met.
1/9
www.flickr.com/photos/stealaway/24577016535/in/dateposted...
2/9
www.flickr.com/photos/stealaway/24209330259/in/dateposted...
3/9
www.flickr.com/photos/stealaway/23975215274/in/dateposted...
4/9
www.flickr.com/photos/stealaway/24515964952/in/dateposted...
5/9
www.flickr.com/photos/stealaway/24276473749/in/dateposted...
6/9
www.flickr.com/photos/stealaway/24548895082/in/dateposted...
7/9
www.flickr.com/photos/stealaway/24594603711/in/dateposted...
8/9
www.flickr.com/photos/stealaway/24588215562/in/dateposted...
9/9
www.flickr.com/photos/stealaway/24100804163/in/dateposted...
Fin.
images.
U2 - No Line On The Horizon
www.youtube.com/watch?v=_oKwnkYFsiE&feature=related
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Title of my book : unforgettable'
Author : Mitsushiro Nakagawa
Out Now.
ISBN978-4-86264-866-2
in Amazon.
Unforgettable’ amzn.asia/d/eG1wNc5
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The schedule of the next novel.
Still would stand all time. (Unforgettable '2)
(It will not go away forever)
Please give me some more time. That is Japanese.
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My Works.
1 www.flickr.com/photos/stealaway/48072442376/in/dateposted...
2 www.flickr.com/photos/stealaway/48078949821/in/dateposted...
3 www.flickr.com/photos/stealaway/48085863356/in/dateposted...
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Do you want to hear my voice?
:)
1
About the composition of the picture posted to Flicker. First type.
2
About the composition of the picture posted to Flicker. Second type.
3
About when I started Fotolog. Architect 's point of view.
4
Why did not you have a camera so far?
5
What is the coolest thing? The photo is as it is.
6
About the current YouTube bar. I also want to tell # I want to leave.
7
About Japanese photographers. Japanese YouTube bar is Pistols.
8
The composition of the photograph is sensibility. Meet the designers in Milan. Two questions.
9
What is a good composition? What is a bad composition?
10
What is the time to point the camera? It is slow if you are looking into the viewfinder or display.
11
Family photos. I can not take pictures with others. The inside of the subject.
12
About YouTube 's photographer. Camera technology etc. Sensibility is polished by reading books.
13
About the Japanese newspaper. A picture of a good newspaper is Reuters. If you continue to look at useless photographs # it will be useless.
14
About Japanese photographers. About the exhibition.
Summary. I wrote a novel etc. What I want to tell the most.
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I talked about how to make a work.
About work production 1/2
About work production 2/2
1 Photo exhibition up to that point. Did you want to go?
2 Well # what is an exhibition that you want to visit even if you go there?
3 Challenge to exhibit one work every month before opening a solo exhibition at the Harajuku Design Festa.
4 works are materials and silhouettes. Similar to fashion.
5 Who is your favorite artist? What is it? Make it clear.
6 Creating a collage is exactly the same as taking photos. As I wrote in the interview # it is the same as writing a novel.
7 I want to show it to someone # but I do not make a piece to show it. Aim for the work you want to decorate your own room as in the photo.
8 What is copycat? Nowadays # it is suspected to be beaten. There is something called Mimesis?
kotobank.jp/word/Mimesis-139464
9 What is Individuality? What is originality?
www.youtube.com/user/mitsushiro/
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Explanation of composition. 2
1.Composition explanation 2 ... 1/4
2.Composition explanation 2 ... 2/4
3.Composition Explanation 2 ... 3/4
4.Composition Explanation 2 ... 4/4
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My shutter feeling.
Today's photo.
It is a photo taken from Eurostar.
This video is an explanation.
I went to Milan in 2005.
At that time # I went from Milan to Venice.
We took Eurostar into the transportation.
This photo was not taken from a very fast Eurostar.
When I changed the track # I took a picture at the moment I slowed down.
Is there a Japanese beside you?
Please have my video translated.
:)
In the Eurostar to Venice . 2005. shot ... 1 / 2
www.flickr.com/photos/stealaway/49127115021/in/dateposted...
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Miles Davis sheet 1955-1976.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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flickr.
www.flickr.com/photos/stealaway/
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instagram.
www.instagram.com/mitsushiro_nakagawa/
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Pinterest.
www.pinterest.jp/MitsushiroNakagawa/
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YouPic
youpic.com/photographer/mitsushironakagawa/
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twitter.
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facebook.
www.facebook.com/mitsushiro.nakagawa
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threads.
www.threads.net/@mitsushiro_nakagawa
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Blue sky.
bsky.app/profile/mitsushironakagawa.bsky.social
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Amazon.
www.amazon.co.jp/gp/profile/amzn1.account.AHSKI3YMYPYE5UE...
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My statistics (as of December 15, 2024)
How many views have you had on Flickr and Youpic
Flickr 24,260,172 Views
Youpic 7,957,826 Views
x.com/mitsushiro/status/1868185157909582014
My statistics (as of August 1, 2024)
How many views have I had on Flickr and Youpic
Flickr 23,192,383 Views
Youpic 7,574,603 Views
My statistics. (As of February 7, 2024)
What is the number of accesses to Flickr and YouPic
Flickr 21,694,434 Views
Youpic 7,003,230 Views
What is the number of accesses to Flickr and YouPic?
(As of November 13, 2023)
Flickr 20,852,872 View
Youpic 6,671,486 View
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Japanese is the following.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
Title of my book unforgettable' Mitsushiro Nakagawa Out Now. ISBN978-4-86264-866-2
Mitsushiro Nakagawa belong to Lot No. 204 _ . Copyright©︎2024 Lot No.402_ All rights reserved.
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Title.
早朝の 駅前。
( LUMIX G3 shot )
ロンドン。イギリス。2015. … 1 / 6
(今日の写真。それは未発表です。）
Images.
Busty and the Bass - Fourth Wall
youtu.be/0GlX8-6P5Fk?si=BW-3Rk4gGkykIK5C
::写真の音楽とiTunesプレイリストをリンク::
music.apple.com/jp/playlist/photo-music/pl.u-Eg8qefpy8Xz
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重要なお知らせ。
僕は以下の条件を緩和します。
僕はTシャツを無料で世界中へ配布します。
m.flickr.com/photos/stealaway/50656401427/in/dateposted-p...
m.flickr.com/photos/stealaway/50613367691/in/dateposted-p...
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２０２5年の展示
テーマ
The Nightfly
Images
Donald Fagen … I.G.Y.
youtu.be/Ueivjr3f8xg?si=xmqGPQjyIKoTs4Q5
Live.
youtu.be/Di0_KYtmVKI?si=CLFpU2n0gXahqLPB
Mitsushiro - Nakagawa
主催
デザインフェスタ
場所
東京ビッグサイト
日程
2025年 秋。
exhibition.mitsushiro.nakagawa@gmail.com
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タイトル
“” A.I. アップルのアイデンティティについて””
www.flickr.com/photos/stealaway/54271473379/in/dateposted...
マークザッカーバーグ氏の批判に、アップルは耳を傾けるだろうか。
僕にはそう思えない。アップルヴィジョンプロに夢を見せられた僕には。
メタのマークザッカーバーグ氏は、有名なポッドキャストに出演し、アップルはアイフォン以来革新的な製品を発売せず、売り上げも落ちていると批判したようだ。
アップル発祥のポッドキャストに現れ、アップルを批判すると言うのは軽いジョークに思えるが、真剣に訴えたんだろうと僕は思う。
なぜなら、今の彼はARグラスという武器を手にしているからだ。
おそらく、さまざまな関係機関や優秀なスタッフが彼を支え、それなりの目標を達成したんだろうが、パワーブック５４０cから使い続けてきた僕のような古いアップルファンからしてみれば、まだ物作りのアイデンティを彼からはまったく感じない。
これは他の、現在世界を制覇しているIT企業らも含む。
メタ、アマゾン、テスラ。マイクロソフト。グーグル。
社名が並ぶだけで、このテキストを読まれている方は名前と顔をすでに浮かべているはずだ。
僕は以前、スティーブ・ジョブズはアーティストではないと書いた。
彼は、現世界に散らばったイメージを紡ぎ合わせ、それを膨らます。そして未来へリンクさせる。それが得意だっただけだ。
実際に創作していたのはジョナサンアイブだ。少数ながらも僕のような意見を持っている方もいるだろう。
しかし、先述したIT関連の面々が、トランプ氏に再び権力が戻るとなった途端に会社の方針を覆す様子を見ていると、僕は一言、どうしても意見したいのだ。
彼らが作ったARグラスや車などには、肝心な観念が欠けている。思想という重い言葉や、軽めのアイデンティティと言い換えてもいい。
確かに、ティムクック氏やアップルの現在のスタッフらは、発売前の商品に関して口を滑らせることが多くなった。
僕は、以前から書いているように音楽が大好きだ。
外界を断ち、アーティストらがスタジオにこもって、怒りや憎しみ、喜びや悲しみを一心不乱になって一音に吹き込む。何かを託すと言ってもいい。
そして、完成したアルバムを発表し、どんな思いを込めて制作したのかを語る。（僕が好きなプリンスはほとんど語らなかったので、完成された作品を理解する必要があった）
アルバムが完成し、発表するまで、彼らはひとことも語らない。
僕の胸を震わせたのは、そんなアーティストらだった。
僕の中に淡く灯っているアップルの革新性は、いまでも消えていない。
それは昨年、大失敗だと批判されたアップルヴィジョンプロでさえも消すことはできない。むしろ、アイフォン以上の強烈な光を放っている。
ただの斬新な電化製品ではなく、細かな電気部品の向こうに観念や思想を感じるからだ。
残念ながら、メタのARグラスやテスラの車に、僕がその観念や思想を感じることは今後もないだろう。
長々と書いてきたが、結論は以下の記事だ。
1.5億円超をAppleのティム・クックCEOがトランプの大統領就任式に寄付
gigazine.net/news/20250104-apple-ceo-tim-cook-donates-1-m...
一読すると、ティムクック氏も他のIT会社同様、魂を売ったのかと思われるがそうではない。
ティムクック氏は個人的にトランプ氏へ献金をするが、アップル社だけは他社と同じようには献金していない。
アップルは、トランプ氏になびかなかったのだ。
アップル社の観念や思想とは、具体的に何かと訊かれたら、僕はこう答える。
アップルとは、自分自身を信じる人間が集まっているグループだ。
たぶん、天国のスティーブ・ジョブズは、僕がクソ真面目に書いたテキストを、鼻で笑っていることだろう。
トランプ氏に媚びない会社。
それがAppleさ。:)
１月１５日
嬉しい記事を読んだ後で。
Mitsushiro Nakagawa.
追記。
修正しました。
修正前 アップルのポッドキャストに現れ、
修正後 アップル発祥のポッドキャストに現れ、
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新婚旅行の8mmフィルムを数十年ぶりに復活😃
youtu.be/zH-dG7bMeL4?si=yLF5_f1m-LhAVdPp
新婚旅行の8mmフィルムが数十年ぶりに出てきて、DVDに焼きました。
１９９３年６月６日、僕らは結婚し、そのままニューヨークを経由して、バハマのナッソーへ向かいました。
目的地は、亡くなられたダイアナ妃が新婚旅行へ向かったピンクサンドビーチです。
もしもこれからバハマへ向かうならば、参考に見てもよいかもしれません。
泊まったホテルは、今はもうないラマダホテル。
妻がホテルの部屋を紹介しています。
でも、今はリアルタイムで美しい景色が見られますね。
届いたDVDを再生したら、バハマに到着したところからの映像でした。
もしもよかったら見てください。
今回、DVD化を依頼した場所は、富士フィルムさんです。
下にリンクを貼っておきます。
ビデオや写真をデータ化しDVDに変換 | 富士フイルム
fujifilmmall.jp/conversion/?_gl=1*1smvac9*_gcl_au*NTA1NDU....
#バハマ #ナッソー #ピンクサンドビーチ #新婚旅行 #1993
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” Lot No.402_ ” に関するお知らせ。
今後、僕は、” Lot No.402_ ”を主催します。
このロットナンバーは、眠っていたレオナルドダヴィンチの作品がオークションにかけらた際に付されたものです。
作品にはサインなどがいっさい記されていなかったため、彼の作品だと断定できませんでした。
しかし、様々な鑑定の結果、陽の光を浴びました。
誰にも気づかれない作品。肩書がなくとも静かに語りかける作品。
僕はこれから様々な形で、多くの皆様に提供できるよう努めてゆきます。
2020年10月24日 by Mitsushiro - Nakagawa.
Copyright©︎2021 Lot No.402_ All rights reserved.
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プロフィール
2014年11月、たった1機種で世界を塗り替えた携帯電話の広告を請け負った選考者の目に留まり、秘密保持同意書を結ぶ。
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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インタビューと小説。
僕の本について。
僕は、昔に本を出版しました。
その際に、僕のインタビューをPDFでネット上へアップロードしていました。
その日本語と英語。
僕は、無料でを公開します。
詳細は、アマゾンのサイトへ解説しました。
小説の書き方。
写真の撮影方法。
作品への距離感。
これらはすべて共通項があります。
僕は、僕が感じたことを文章にして、残しました。
僕のテキストが多くの人に読んでもらえることを望みます。
ありがとう。
Mitsushiro.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
１ インタビュー 英語版
２ 小説。unforgettable’ 英語版。
３ インタビュー 日本語版
４ 小説。unforgettable’ 日本語版。(この小説は未来のアーティストへ捧げます)
(四百字詰め原稿用紙４５６枚)
あらすじ
大学を目指している北見ケイは、SNS上で、6歳年上のイベントコンパニオン、上村香織に出会う。
上京してきた香織の夢は、有名なアーティストの友達になるためだ。
そのためにはラジオ局のプロデューサー、大沢亮の存在が必要だった。
大沢は、ラジオの生放送中、香織へ語りかける。
「僕には妻子がある。しかし、僕は君に会いたいと思っている」
ケイの同級生で、彼を想っている三條里香は、香織の動向を探っていた。。。。。
本編
人が海へ向かう理由には、二つある。
ひとつは、波打ち際ではしゃぐ子供のように、今の瞬間の海の輝きを楽しむこと。
もうひとつは、その輝きを静かに見据えて、過ぎ去った日々を懐かしむ老人のように記憶の埃を払うこと。
二つは重なり合わないようではあるけれども、たったひとつの意味しか生まない。
再生だ。
明日っていう、曖昧な日を確実なものへと変えてゆくために、自分の存在に向き合う。
それが再生の意味だ。
十八歳だった僕には大切な人がいた。
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
５ 流線形の軌跡。 日本語のみ。
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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iBooks.電子出版。（現在は無料）
0.about the iBooks.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
1.unforgettable’ ( ENG.ver.)(This book is Dedicated to the future artist.)
itunes.apple.com/us/book/unforgettable/id1216576828?ls=1&...
2.unforgettable’ ( JNP.ver.)(この小説は未来のアーティストへ捧げます)
itunes.apple.com/us/book/unforgettable/id1216584262?ls=1&...
3.流線形の軌跡。
itunes.apple.com/us/book/%E6%B5%81%E7%B7%9A%E5%BD%A2%E3%8...
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僕の小説。英語版
My Novel Unforgettable' (This book is Dedicated to the future artist.)
Mitsushiro Nakagawa
All Translated by Yumi Ikeda .
1/9
www.flickr.com/photos/stealaway/24577016535/in/dateposted...
2/9
www.flickr.com/photos/stealaway/24209330259/in/dateposted...
3/9
www.flickr.com/photos/stealaway/23975215274/in/dateposted...
4/9
www.flickr.com/photos/stealaway/24515964952/in/dateposted...
5/9
www.flickr.com/photos/stealaway/24276473749/in/dateposted...
6/9
www.flickr.com/photos/stealaway/24548895082/in/dateposted...
7/9
www.flickr.com/photos/stealaway/24594603711/in/dateposted...
8/9
www.flickr.com/photos/stealaway/24588215562/in/dateposted...
9/9
www.flickr.com/photos/stealaway/24100804163/in/dateposted...
Fin.
images.
U2 - No Line On The Horizon Live in Dublin
www.youtube.com/watch?v=_oKwnkYFsiE&feature=related
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Title of my book : unforgettable'
Author : Mitsushiro Nakagawa
Out Now.
ISBN978-4-86264-866-2
in Amazon.
Unforgettable’ amzn.asia/d/eG1wNc5
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僕の作品。
1 www.flickr.com/photos/stealaway/48072442376/in/dateposted...
2 www.flickr.com/photos/stealaway/48078949821/in/dateposted...
3 www.flickr.com/photos/stealaway/48085863356/in/dateposted...
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あなたは僕の声を聞きたいですか？
:)
1
フリッカーへ投稿した写真の構図について。１種類目。
2
フリッカーへ投稿した写真の構図について。２種類目。
3
Fotologを始めた時について。 建築家の視点。
4
なぜ、今までカメラを手にしなかったのか？
5
何が一番かっこいいのか？ 写真はありのままに。
6
現在のユーチューバーについて。僕も伝え、残したい。
7
日本人の写真家について。日本のユーチューバーはピストルズ。
8
写真の構図は、感性。ミラノのデザイナーに会って。二つの質問。
9
良い構図とは？ 悪い構図とは？
10
カメラを向ける時とは？ ファインダーやディスプレイを覗いていては遅い。
11
家族写真。他人では撮れない。被写体の内面。
12
ユーチューブの写真家について。カメラの技術等。感性は、本を読むことで磨く。
13
日本の新聞について。良い新聞の写真はロイター。ダメな写真を見続けるとダメになる。
14
日本の写真家について。その展示について。
まとめ。僕が書いた小説など。僕が最も伝えたいこと。
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作品制作について 1/2
作品制作について 2/2
１ それまでの写真展。自分は行きたいと思ったか？
２ じゃ、自分が足を運んででも行きたい展示とは何か？
３ 原宿デザインフェスタで個展を開くまでに、毎月ひとつの作品を展示することにチャレンジ。
４ 作品とは、素材とシルエット。ファッションと似ている。
５ 自分が好きなアーティストは誰か？ どんなものなのか？ そこをはっきりさせる。
６ コラージュの作成も写真の撮り方と全く同じ。インタビューに書いたように小説の書き方とも同じ。
７ 誰かに見せたい、見せるがために作品は作らない。写真と同じように自分の部屋に飾りたい作品を目指す。
８ パクリとは何か？ 昨今、叩かれるパクリ疑惑。ミメーシスとは？
https://ja.wikipedia.org/wiki/ミメーシス
https://kotobank.jp/word/ミメーシス-139464
９ 個性とはなにか？ オリジナリティってなに？
おまけ 眞子さまについて
という流れです。
お時間がある方は是非聴いてください。
:)
www.youtube.com/user/mitsushiro/
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構図の解説２
1.構図の解説２ ... 1/4
2.構図の解説２ ... 2/4
3.構図の解説２ ... 3/4
4.構図の解説２ ... 4/4
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僕のシャッター感覚
In the Eurostar to Venice . 2005. shot ... 1 / 2
www.flickr.com/photos/stealaway/49127115021/in/dateposted...
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Miles Davis sheet 1955-1976.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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flickr.
www.flickr.com/photos/stealaway/
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YouTube.
www.youtube.com/user/mitsushiro/
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instagram.
www.instagram.com/mitsushiro_nakagawa/
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Pinterest.
www.pinterest.jp/MitsushiroNakagawa/
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YouPic
youpic.com/photographer/mitsushironakagawa/
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fotolog
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twitter.
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facebook.
www.facebook.com/mitsushiro.nakagawa
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threads.
www.threads.net/@mitsushiro_nakagawa
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Blue sky.
bsky.app/profile/mitsushironakagawa.bsky.social
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Amazon.
www.amazon.co.jp/gp/profile/amzn1.account.AHSKI3YMYPYE5UE...
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僕の統計。（2024年12月15日現在）
フリッカー、ユーピクのアクセス数は？
Flickr 24,260,172 View
Youpic 7,957,826 View
x.com/mitsushiro/status/1868185157909582014
僕の統計。（2024年8月1日現在）
フリッカー、ユーピクのアクセス数は？
Flickr 23,192,383 View
Youpic 7,574,603 View
僕の統計。（2024年2月7日現在）
フリッカー、ユーピクのアクセス数は？
Flickr 21,694,434 View
Youpic 7,003,230 View
僕の統計。（2023年11月13日現在）
フリッカー、ユーピクのアクセス数は？
Flickr 20,852,872 View
Youpic 6,671,486 View
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Japanese is the following.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
Title of my book unforgettable' Mitsushiro Nakagawa Out Now. ISBN978-4-86264-866-2
Mitsushiro Nakagawa belong to Lot no.204_ . Copyright©︎2020 Lot no.204_ All rights reserved.
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_________________________________
” Lot No.402_ ” に関するお知らせ。
今後、僕は、” Lot No.402_ ”を主催します。
このロットナンバーは、眠っていたレオナルドダヴィンチの作品がオークションにかけらた際に付されたものです。
作品にはサインなどがいっさい記されていなかったため、彼の作品だと断定できませんでした。
しかし、様々な鑑定の結果、陽の光を浴びました。
誰にも気づかれない作品。肩書がなくとも静かに語りかける作品。
僕はこれから様々な形で、多くの皆様に提供できるよう努めてゆきます。
2020年10月24日 by Mitsushiro - Nakagawa.
Copyright©︎2024 Lot No.402_ All rights reserved.
_________________________________
_________________________________
The Church of the Holy Sepulchre is a church in the Christian Quarter of the Old City of Jerusalem. According to traditions dating back to the 4th century, it contains the two holiest sites in Christianity: the site where Jesus was crucified, at a place known as Calvary or Golgotha, and Jesus's empty tomb, where he is believed by Christians to have been buried and resurrected. Each time the church was rebuilt, some of the antiquities from the preceding structure were used in the newer renovation. The tomb itself is enclosed by a 19th-century shrine called the Aedicule. The Status Quo, an understanding between religious communities dating to 1757, applies to the site.
Within the church proper are the last four stations of the Cross of the Via Dolorosa, representing the final episodes of the Passion of Jesus. The church has been a major Christian pilgrimage destination since its creation in the 4th century, as the traditional site of the resurrection of Christ, thus its original Greek name, Church of the Anastasis ('Resurrection').
Control of the church itself is shared, a simultaneum, among several Christian denominations and secular entities in complicated arrangements essentially unchanged for over 160 years, and some for much longer. The main denominations sharing property over parts of the church are the Roman Catholic, Greek Orthodox and Armenian Apostolic, and to a lesser degree the Coptic, Syriac, and Ethiopian Orthodox churches.
Following the siege of Jerusalem in AD 70 during the First Jewish–Roman War, Jerusalem had been reduced to ruins. In AD 130, the Roman emperor Hadrian began the building of a Roman colony, the new city of Aelia Capitolina, on the site. Circa AD 135, he ordered that a cave containing a rock-cut tomb be filled in to create a flat foundation for a temple dedicated to Jupiter or Venus. The temple remained until the early 4th century.
After allegedly seeing a vision of a cross in the sky in 312, Constantine the Great began to favor Christianity, signed the Edict of Milan legalising the religion, and sent his mother, Helena, to Jerusalem to look for Christ's tomb. With the help of Bishop of Caesarea Eusebius and Bishop of Jerusalem Macarius, three crosses were found near a tomb; one which allegedly cured people of death was presumed to be the True Cross Jesus was crucified on, leading the Romans to believe that they had found Calvary. Constantine ordered in about 326 that the temple to Jupiter/Venus be replaced by a church. After the temple was torn down and its ruins removed, the soil was removed from the cave, revealing a rock-cut tomb that Helena and Macarius identified as the burial site of Jesus. A shrine was built, enclosing the rock tomb walls within its own.
In 327, Constantine and Helena separately commissioned the Church of the Nativity in Bethlehem to commemorate the birth of Jesus.
The Church of the Holy Sepulchre, planned by the architect Zenobius, was built as separate constructs over the two holy sites: a rotunda called the Anastasis ("Resurrection"), where Helena and Macarius believed Jesus to have been buried, and across a courtyard to the east, the great basilica, an enclosed colonnaded atrium (the Triportico, sometimes called the Martyrium) with the traditional site of Calvary in one corner. The church was consecrated on 13 September 335. The Church Of The Holy Sepulchre site has been recognized since early in the 4th century as the place where Jesus was crucified, buried, and rose from the dead.
This building was destroyed by a fire in May of AD 614, when the Sassanid Empire, under Khosrau II, invaded Jerusalem and captured the True Cross. In 630, the Emperor Heraclius rebuilt the church after recapturing the city. After Jerusalem came under Islamic rule, it remained a Christian church, with the early Muslim rulers protecting the city's Christian sites, prohibiting their destruction or use as living quarters. A story reports that the caliph Umar ibn al-Khattab visited the church and stopped to pray on the balcony, but at the time of prayer, turned away from the church and prayed outside. He feared that future generations would misinterpret this gesture, taking it as a pretext to turn the church into a mosque. Eutychius of Alexandria adds that Umar wrote a decree saying that Muslims would not inhabit this location. The building suffered severe damage from an earthquake in 746.
Early in the 9th century, another earthquake damaged the dome of the Anastasis. The damage was repaired in 810 by Patriarch Thomas I. In 841, the church suffered a fire. In 935, the Christians prevented the construction of a Muslim mosque adjacent to the Church. In 938, a new fire damaged the inside of the basilica and came close to the rotunda. In 966, due to a defeat of Muslim armies in the region of Syria, a riot broke out, which was followed by reprisals. The basilica was burned again. The doors and roof were burnt, and Patriarch John VII was murdered.
On 18 October 1009, Fatimid caliph al-Hakim bi-Amr Allah ordered the complete destruction of the church as part of a more general campaign against Christian places of worship in Palestine and Egypt. The damage was extensive, with few parts of the early church remaining, and the roof of the rock-cut tomb damaged; the original shrine was destroyed. Some partial repairs followed. Christian Europe reacted with shock and expulsions of Jews, serving as an impetus to later Crusades.
In wide-ranging negotiations between the Fatimids and the Byzantine Empire in 1027–28, an agreement was reached whereby the new Caliph Ali az-Zahir (al-Hakim's son) agreed to allow the rebuilding and redecoration of the church. The rebuilding was finally completed during the tenures of Emperor Constantine IX Monomachos and Patriarch Nicephorus of Constantinople in 1048. As a concession, the mosque in Constantinople was reopened and the khutba sermons were to be pronounced in az-Zahir's name. Muslim sources say a by-product of the agreement was the renunciation of Islam by many Christians who had been forced to convert under al-Hakim's persecutions. In addition, the Byzantines, while releasing 5,000 Muslim prisoners, made demands for the restoration of other churches destroyed by al-Hakim and the reestablishment of a patriarch in Jerusalem. Contemporary sources credit the emperor with spending vast sums in an effort to restore the Church of the Holy Sepulchre after this agreement was made. Still, "a total replacement was far beyond available resources. The new construction was concentrated on the rotunda and its surrounding buildings: the great basilica remained in ruins."
The rebuilt church site consisted of "a court open to the sky, with five small chapels attached to it." The chapels were east of the court of resurrection (when reconstructed, the location of the tomb was under open sky), where the western wall of the great basilica had been. They commemorated scenes from the passion, such as the location of the prison of Christ and his flagellation, and presumably were so placed because of the difficulties of free movement among shrines in the city streets. The dedication of these chapels indicates the importance of the pilgrims' devotion to the suffering of Christ. They have been described as 'a sort of Via Dolorosa in miniature'... since little or no rebuilding took place on the site of the great basilica. Western pilgrims to Jerusalem during the 11th century found much of the sacred site in ruins." Control of Jerusalem, and thereby the Church of the Holy Sepulchre, continued to change hands several times between the Fatimids and the Seljuk Turks (loyal to the Abbasid caliph in Baghdad) until the Crusaders' arrival in 1099.
Many historians maintain that the main concern of Pope Urban II, when calling for the First Crusade, was the threat to Constantinople from the Turkish invasion of Asia Minor in response to the appeal of Byzantine Emperor Alexios I Komnenos. Historians agree that the fate of Jerusalem and thereby the Church of the Holy Sepulchre was also of concern, if not the immediate goal of papal policy in 1095. The idea of taking Jerusalem gained more focus as the Crusade was underway. The rebuilt church site was taken from the Fatimids (who had recently taken it from the Abassids) by the knights of the First Crusade on 15 July 1099.
The First Crusade was envisioned as an armed pilgrimage, and no crusader could consider his journey complete unless he had prayed as a pilgrim at the Holy Sepulchre. The classical theory is that Crusader leader Godfrey of Bouillon, who became the first Latin ruler of Jerusalem, decided not to use the title "king" during his lifetime, and declared himself Advocatus Sancti Sepulchri ("Protector [or Defender] of the Holy Sepulchre"). By the Crusader period, a cistern under the former basilica was rumoured to have been where Helena had found the True Cross, and began to be venerated as such; the cistern later became the Chapel of the Invention of the Cross, but there is no evidence of the site's identification before the 11th century, and modern archaeological investigation has now dated the cistern to 11th-century repairs by Monomachos.
According to the German priest and pilgrim Ludolf von Sudheim, the keys of the Chapel of the Holy Sepulchre were in hands of the "ancient Georgians", and the food, alms, candles and oil for lamps were given to them by the pilgrims at the south door of the church.
Eight 11th- and 12th-century Crusader leaders (Godfrey, Baldwin I, Baldwin II, Fulk, Baldwin III, Amalric, Baldwin IV and Baldwin V — the first eight rulers of the Kingdom of Jerusalem) were buried in the south transept and inside the Chapel of Adam. The royal tombs were destroyed by the Greeks in 1809–1810. It is unclear if the remains of those men were exhumed; some researchers hypothesize that some of them may still be in unmarked pits under the church.
William of Tyre, chronicler of the Crusader Kingdom of Jerusalem, reports on the renovation of the Church in the mid-12th century. The Crusaders investigated the eastern ruins on the site, occasionally excavating through the rubble, and while attempting to reach the cistern, they discovered part of the original ground level of Hadrian's temple enclosure; they transformed this space into a chapel dedicated to Helena, widening their original excavation tunnel into a proper staircase. The Crusaders began to refurnish the church in Romanesque style and added a bell tower. These renovations unified the small chapels on the site and were completed during the reign of Queen Melisende in 1149, placing all the holy places under one roof for the first time. The church became the seat of the first Latin patriarchs and the site of the kingdom's scriptorium. It was lost to Saladin, along with the rest of the city, in 1187, although the treaty established after the Third Crusade allowed Christian pilgrims to visit the site. Emperor Frederick II (r. 1220–50) regained the city and the church by treaty in the 13th century while under a ban of excommunication, with the curious consequence that the holiest church in Christianity was laid under interdict. The church seems to have been largely in the hands of Greek Orthodox patriarch Athanasius II of Jerusalem (c. 1231–47) during the Latin control of Jerusalem. Both city and church were captured by the Khwarezmians in 1244.
There was certainly a recognisable Nestorian (Church of the East) presence at the Holy Sepulchre from the years 1348 through 1575, as contemporary Franciscan accounts indicate. The Franciscan friars renovated the church in 1555, as it had been neglected despite increased numbers of pilgrims. The Franciscans rebuilt the Aedicule, extending the structure to create an antechamber. A marble shrine commissioned by Friar Boniface of Ragusa was placed to envelop the remains of Christ's tomb, probably to prevent pilgrims from touching the original rock or taking small pieces as souvenirs. A marble slab was placed over the limestone burial bed where Jesus's body is believed to have lain.
After the renovation of 1555, control of the church oscillated between the Franciscans and the Orthodox, depending on which community could obtain a favorable firman from the "Sublime Porte" at a particular time, often through outright bribery. Violent clashes were not uncommon. There was no agreement about this question, although it was discussed at the negotiations to the Treaty of Karlowitz in 1699. During the Holy Week of 1757, Orthodox Christians reportedly took over some of the Franciscan-controlled church. This may have been the cause of the sultan's firman (decree) later developed into the Status Quo.
A fire severely damaged the structure again in 1808, causing the dome of the Rotunda to collapse and smashing the Aedicule's exterior decoration. The Rotunda and the Aedicule's exterior were rebuilt in 1809–10 by architect Nikolaos Ch. Komnenos of Mytilene in the contemporary Ottoman Baroque style.[citation needed] The interior of the antechamber, now known as the Chapel of the Angel, was partly rebuilt to a square ground plan in place of the previously semicircular western end.
Another decree in 1853 from the sultan solidified the existing territorial division among the communities and solidified the Status Quo for arrangements to "remain in their present state", requiring consensus to make even minor changes.
The dome was restored by Catholics, Greeks and Turks in 1868, being made of iron ever since.
By the time of the British Mandate for Palestine following the end of World War I, the cladding of red marble applied to the Aedicule by Komnenos had deteriorated badly and was detaching from the underlying structure; from 1947 until restoration work in 2016–17, it was held in place with an exterior scaffolding of iron girders installed by the British authorities.
In 1948, Jerusalem was divided between Israel and Jordan and the Old City with the church were made part of Jordan. In 1967, Israeli forces captured East Jerusalem in the Six Day War, and that area has remained under Israeli control ever since. Under Israeli rule, legal arrangements relating to the churches of East Jerusalem were maintained in coordination with the Jordanian government. The dome at the Church of the Holy Sepulchre was restored again in 1994–97 as part of extensive modern renovations that have been ongoing since 1959. During the 1970–78 restoration works and excavations inside the building, and under the nearby Muristan bazaar, it was found that the area was originally a quarry, from which white meleke limestone was struck.
East of the Chapel of Saint Helena, the excavators discovered a void containing a second-century[dubious – discuss] drawing of a Roman pilgrim ship, two low walls supporting the platform of Hadrian's second-century temple, and a higher fourth-century wall built to support Constantine's basilica. After the excavations of the early 1970s, the Armenian authorities converted this archaeological space into the Chapel of Saint Vartan, and created an artificial walkway over the quarry on the north of the chapel, so that the new chapel could be accessed (by permission) from the Chapel of Saint Helena.
After seven decades of being held together by steel girders, the Israel Antiquities Authority (IAA) declared the visibly deteriorating Aedicule structure unsafe. A restoration of the Aedicule was agreed upon and executed from May 2016 to March 2017. Much of the $4 million project was funded by the World Monuments Fund, as well as $1.3 million from Mica Ertegun and a significant sum from King Abdullah II of Jordan. The existence of the original limestone cave walls within the Aedicule was confirmed, and a window was created to view this from the inside. The presence of moisture led to the discovery of an underground shaft resembling an escape tunnel carved into the bedrock, seeming to lead from the tomb. For the first time since at least 1555, on 26 October 2016, marble cladding that protects the supposed burial bed of Jesus was removed. Members of the National Technical University of Athens were present. Initially, only a layer of debris was visible. This was cleared in the next day, and a partially broken marble slab with a Crusader-style cross carved was revealed. By the night of 28 October, the original limestone burial bed was shown to be intact. The tomb was resealed shortly thereafter. Mortar from just above the burial bed was later dated to the mid-fourth century.
On 25 March 2020, Israeli health officials ordered the site closed to the public due to the COVID-19 pandemic. According to the keeper of the keys, it was the first such closure since 1349, during the Black Death. Clerics continued regular prayers inside the building, and it reopened to visitors two months later, on 24 May.
During church renovations in 2022, a stone slab covered in modern graffiti was moved from a wall, revealing Cosmatesque-style decoration on one face. According to an IAA archaeologist, the decoration was once inlaid with pieces of glass and fine marble; it indicates that the relic was the front of the church's high altar from the Crusader era (c. 1149), which was later used by the Greek Orthodox until being damaged in the 1808 fire.
The courtyard facing the entrance to the church is known as the parvis. Two streets open into the parvis: St Helena Road (west) and Suq ed-Dabbagha (east). Around the parvis are a few smaller structures.
South of the parvis, opposite the church:
Broken columns—once forming part of an arcade—stand opposite the church, at the top of a short descending staircase stretching over the entire breadth of the parvis. In the 13th century, the tops of the columns were removed and sent to Mecca by the Khwarezmids.
The Gethsemane Metochion, a small Greek Orthodox monastery (metochion).
On the eastern side of the parvis, south to north:
The Monastery of St Abraham (Greek Orthodox), next to the Suq ed-Dabbagha entrance to the parvis.
The Chapel of St John the Evangelist (Armenian Orthodox)
The Chapel of St Michael and the Chapel of the Four Living Creatures (both are disputed between the Copts and Ethiopians), giving access to Deir es-Sultan (also disputed), a rooftop monastery surrounding the dome of the Chapel of St Helena.
North of the parvis, in front of the church façade or against it:
Chapel of the Franks (Chapel of Our Lady of Sorrows): a blue-domed Roman Catholic Crusader chapel dedicated to Our Lady of Sorrows, which once provided exclusive access to Calvary. The chapel marks the 10th Station of the Cross (the stripping of Jesus's garments).
Oratory of St. Mary of Egypt: a Greek Orthodox oratory and chapel, directly beneath the Chapel of the Franks, dedicated to St. Mary of Egypt.
The tomb (including a ledgerstone) of Philip d'Aubigny aka Philip Daubeney (died 1236), a knight, tutor, and royal councilor to Henry III of England and signer of the Magna Carta—is placed in front of, and between, the church's two original entrance doors, of which the eastern one is walled up. It is one of the few tombs of crusaders and other Europeans not removed from the Church after the Khwarizmian capture of Jerusalem in 1244. In the 1900s, during a fight between the Greeks and Latins, some monks damaged the tomb by throwing stones from the roof. A stone marker[clarification needed] was placed on his tomb in 1925, sheltered by a wooden trapdoor that hides it from view.[citation needed]
A group of three chapels borders the parvis on its west side. They originally formed the baptistery complex of the Constantinian church. The southernmost chapel was the vestibule, the middle chapel the baptistery, and the north chapel the chamber in which the patriarch chrismated the newly baptized before leading them into the rotunda north of this complex. Now they are dedicated as (from south to north)
The Chapel of St. James the Just (Greek Orthodox),
The Chapel of St. John the Baptist (Greek Orthodox),
The Chapel of the Forty Martyrs of Sebaste (Greek Orthodox; at the base of the bell tower).
The 12th-century Crusader bell tower is just south of the Rotunda, to the left of the entrance. Its upper level was lost in a 1545 collapse. In 1719, another two storeys were lost.
The wooden doors that compose the main entrance are the original, highly carved arched doors. Today, only the left-hand entrance is currently accessible, as the right doorway has long since been bricked up. The entrance to the church leads to the south transept, through the crusader façade in the parvis of a larger courtyard. This is found past a group of streets winding through the outer Via Dolorosa by way of a souq in the Muristan. This narrow way of access to such a large structure has proven to be hazardous at times. For example, when a fire broke out in 1840, dozens of pilgrims were trampled to death.
According to their own family lore, the Muslim Nuseibeh family has been responsible for opening the door as an impartial party to the church's denominations already since the seventh century. However, they themselves admit that the documents held by various Christian denominations only mention their role since the 12th century, in the time of Saladin, which is the date more generally accepted. After retaking Jerusalem from the Crusaders in 1187, Saladin entrusted the Joudeh family with the key to the church, which is made of iron and 30 centimetres (12 in) long; the Nuseibehs either became or remained its doorkeepers.
The 'immovable ladder' stands beneath a window on the façade.
Just inside the church entrance is a stairway leading up to Calvary (Golgotha), traditionally regarded as the site of Jesus's crucifixion and the most lavishly decorated part of the church. The exit is via another stairway opposite the first, leading down to the ambulatory. Golgotha and its chapels are just south of the main altar of the catholicon.
Calvary is split into two chapels: one Greek Orthodox and one Catholic, each with its own altar. On the left (north) side, the Greek Orthodox chapel's altar is placed over the supposed rock of Calvary (the 12th Station of the Cross), which can be touched through a hole in the floor beneath the altar. The rock can be seen under protective glass on both sides of the altar. The softer surrounding stone was removed when the church was built. The Roman Catholic (Franciscan) Chapel of the Nailing of the Cross (the 11th Station of the Cross) stretches to the south. Between the Catholic Altar of the Nailing to the Cross and the Orthodox altar is the Catholic Altar of the Stabat Mater, which has a statue of Mary with an 18th-century bust; this middle altar marks the 13th Station of the Cross.
On the ground floor, just underneath the Golgotha chapel, is the Chapel of Adam. According to tradition, Jesus was crucified over the place where Adam's skull was buried. According to some, the blood of Christ ran down the cross and through the rocks to fill Adam's skull. Through a window at the back of the 11th-century apse, the rock of Calvary can be seen with a crack traditionally held to be caused by the earthquake that followed Jesus's death;[78] some scholars claim it is the result of quarrying against a natural flaw in the rock.
Behind the Chapel of Adam is the Greek Treasury (Treasury of the Greek Patriarch). Some of its relics, such as a 12th-century crystal mitre, were transferred to the Greek Orthodox Patriarchate Museum (the Patriarchal Museum) on Greek Orthodox Patriarchate Street.
Just inside the entrance to the church is the Stone of Anointing (also Stone of the Anointing or Stone of Unction), which tradition holds to be where Jesus's body was prepared for burial by Joseph of Arimathea, though this tradition is only attested since the crusader era (notably by the Italian Dominican pilgrim Riccoldo da Monte di Croce in 1288), and the present stone was only added in the 1810 reconstruction.
The wall behind the stone is defined by its striking blue balconies and taphos symbol-bearing red banners (depicting the insignia of the Brotherhood of the Holy Sepulchre), and is decorated with lamps. The modern mosaic along the wall depicts the anointing of Jesus's body, preceded on the right by the Descent from the Cross, and succeeded on the left by the Burial of Jesus.
The wall was a temporary addition to support the arch above it, which had been weakened after the damage in the 1808 fire; it blocks the view of the rotunda, separates the entrance from the catholicon, sits on top of four of the now empty and desecrated Crusader graves and is no longer structurally necessary. Opinions differ as to whether it is to be seen as the 13th Station of the Cross, which others identify as the lowering of Jesus from the cross and located between the 11th and 12th stations on Calvary.
The lamps that hang over the Stone of Unction, adorned with cross-bearing chain links, are contributed by Armenians, Copts, Greeks and Latins.
Immediately inside and to the left of the entrance is a bench (formerly a divan) that has traditionally been used by the church's Muslim doorkeepers, along with some Christian clergy, as well as electrical wiring. To the right of the entrance is a wall along the ambulatory containing the staircase leading to Golgotha. Further along the same wall is the entrance to the Chapel of Adam.
The rotunda is the building of the larger dome located on the far west side. In the centre of the rotunda is a small chapel called the Aedicule in English, from the Latin aedicula, in reference to a small shrine. The Aedicule has two rooms: the first holds a relic called the Angel's Stone, which is believed to be a fragment of the large stone that sealed the tomb; the second, smaller room contains the tomb of Jesus. Possibly to prevent pilgrims from removing bits of the original rock as souvenirs, by 1555, a surface of marble cladding was placed on the tomb to prevent further damage to the tomb. In October 2016, the top slab was pulled back to reveal an older, partially broken marble slab with a Crusader-style cross carved in it. Beneath it, the limestone burial bed was revealed to be intact.
Under the Status Quo, the Eastern Orthodox, Roman Catholic, and Armenian Apostolic Churches all have rights to the interior of the tomb, and all three communities celebrate the Divine Liturgy or Holy Mass there daily. It is also used for other ceremonies on special occasions, such as the Holy Saturday ceremony of the Holy Fire led by the Greek Orthodox patriarch (with the participation of the Coptic and Armenian patriarchs). To its rear, in the Coptic Chapel, constructed of iron latticework, lies the altar used by the Coptic Orthodox. Historically, the Georgians also retained the key to the Aedicule.
To the right of the sepulchre on the northwestern edge of the Rotunda is the Chapel of the Apparition, which is reserved for Roman Catholic use.
In the central nave of the Crusader-era church, just east of the larger rotunda, is the Crusader structure housing the main altar of the Church, today the Greek Orthodox catholicon. Its dome is 19.8 metres (65 ft) in diameter, and is set directly over the centre of the transept crossing of the choir where the compas is situated, an omphalos ("navel") stone once thought to be the center of the world and still venerated as such by Orthodox Christians (associated with the site of the Crucifixion and the Resurrection).
Since 1996 this dome is topped by the monumental Golgotha Crucifix, which the Greek Patriarch Diodoros I of Jerusalem consecrated. It was at the initiative of Israeli professor Gustav Kühnel to erect a new crucifix at the church that would not only be worthy of the singularity of the site, but that would also become a symbol of the efforts of unity in the community of Christian faith.
The catholicon's iconostasis demarcates the Orthodox sanctuary behind it, to its east. The iconostasis is flanked to the front by two episcopal thrones: the southern seat (cathedra) is the patriarchal throne of the Greek Orthodox patriarch of Jerusalem, and the northern seat is for an archbishop or bishop. (There is also a popular claim that both are patriarchal thrones, with the northern one being for the patriarch of Antioch — which has been described as a misstatement, however.)
South of the Aedicule is the "Place of the Three Marys", marked by a stone canopy (the Station of the Holy Women) and a large modern wall mosaic. From here one can enter the Armenian monastery, which stretches over the ground and first upper floor of the church's southeastern part.
West of the Aedicule, to the rear of the Rotunda, is the Syriac Chapel with the Tomb of Joseph of Arimathea, located in a Constantinian apse and containing an opening to an ancient Jewish rock-cut tomb. This chapel is where the Syriac Orthodox celebrate their Liturgy on Sundays.
The Syriac Orthodox Chapel of Saint Joseph of Arimathea and Saint Nicodemus. On Sundays and feast days it is furnished for the celebration of Mass. It is accessed from the Rotunda, by a door west of the Aedicule.
On the far side of the chapel is the low entrance to an almost complete first-century Jewish tomb, initially holding six kokh-type funeral shafts radiating from a central chamber, two of which are still exposed. Although this space was discovered relatively recently and contains no identifying marks, some believe that Joseph of Arimathea and Nicodemus were buried here. Since Jews always buried their dead outside the city, the presence of this tomb seems to prove that the Holy Sepulchre site was outside the city walls at the time of the crucifixion.
The Franciscan Chapel of St. Mary Magdalene – The chapel, an open area, indicates the place where Mary Magdalene met Jesus after his resurrection.
The Franciscan Chapel of the Apparition (Chapel of the Blessed Sacrament), directly north of the above – in memory of Jesus's meeting with his mother after the Resurrection, a non-scriptural tradition. Here stands a piece of an ancient column, allegedly part of the one Jesus was tied to during his scourging.
The Arches of the Virgin are seven arches (an arcade) at the northern end of the north transept, which is to the catholicon's north. Disputed by the Orthodox and the Latin, the area is used to store ladders.
In the northeast side of the complex, there is the Prison of Christ, alleged to be where Jesus was held. The Greek Orthodox are showing pilgrims yet another place where Jesus was allegedly held, the similarly named Prison of Christ in their Monastery of the Praetorium, located near the Church of Ecce Homo, between the Second and Third Stations of the Via Dolorosa. The Armenians regard a recess in the Monastery of the Flagellation at the Second Station of the Via Dolorosa as the Prison of Christ. A cistern among the ruins beneath the Church of St. Peter in Gallicantu on Mount Zion is also alleged to have been the Prison of Christ. To reconcile the traditions, some allege that Jesus was held in the Mount Zion cell in connection with his trial by the Jewish high priest, at the Praetorium in connection with his trial by the Roman governor Pilate, and near the Golgotha before crucifixion.
The chapels in the ambulatory are, from north to south: the Greek Chapel of Saint Longinus (named after Longinus), the Armenian Chapel of the Division of Robes, the entrance to the Chapel of Saint Helena, and the Greek Chapel of the Derision.
Chapel of Saint Helena – between the Chapel of the Division of Robes and the Greek Chapel of the Derision are stairs descending to the Chapel of Saint Helena. The Armenians, who own it, call it the Chapel of St. Gregory the Illuminator, after the saint who brought Christianity to the Armenians.
Chapel of St Vartan (or Vardan) Mamikonian – on the north side of the Chapel of Saint Helena is an ornate wrought iron door, beyond which a raised artificial platform affords views of the quarry, and which leads to the Chapel of Saint Vartan. The latter chapel contains archaeological remains from Hadrian's temple and Constantine's basilica. These areas are open only on request.
Chapel of the Invention of the Cross (named for the Invention (Finding) of the Holy Cross) – another set of 22 stairs from the Chapel of Saint Helena leads down to the Roman Catholic Chapel of the Invention of the Holy Cross, believed to be the place where the True Cross was found.
An Ottoman decree of 1757 helped establish a status quo upholding the state of affairs for various Holy Land sites. The status quo was upheld in Sultan Abdülmecid I's firman (decree) of 1852/3, which pinned down the now-permanent statutes of property and the regulations concerning the roles of the different denominations and other custodians.
The primary custodians are the Roman Catholic, Greek Orthodox and Armenian Apostolic churches. The Greek Orthodox act through the Greek Orthodox Patriarchate as well as through the Brotherhood of the Holy Sepulchre. Roman Catholics act through the Franciscan Custody of the Holy Land. In the 19th century, the Coptic Orthodox, the Ethiopian Orthodox and the Syriac Orthodox also acquired lesser responsibilities, which include shrines and other structures in and around the building.
None of these controls the main entrance. In 1192, Saladin assigned door-keeping responsibilities to the Muslim Nusaybah family. The wooden doors that compose the main entrance are the original, highly carved doors. The Joudeh al-Goudia (al-Ghodayya) family were entrusted as custodian to the keys of the Holy Sepulchre by Saladin in 1187. Despite occasional disagreements, religious services take place in the Church with regularity and coexistence is generally peaceful. An example of concord between the Church custodians is the full restoration of the Aedicule from 2016 to 2017.
The establishment of the modern Status Quo in 1853 did not halt controversy and occasional violence. In 1902, 18 friars were hospitalized and some monks were jailed after the Franciscans and Greeks disagreed over who could clean the lowest step of the Chapel of the Franks. In the aftermath, the Greek patriarch, Franciscan custos, Ottoman governor and French consul general signed a convention that both denominations could sweep it. On a hot summer day in 2002, a Coptic monk moved his chair from its agreed spot into the shade. This was interpreted as a hostile move by the Ethiopians and eleven were hospitalized after the resulting fight. In another incident in 2004, during Orthodox celebrations of the Exaltation of the Holy Cross, a door to the Franciscan chapel was left open. This was taken as a sign of disrespect by the Orthodox and a fistfight broke out. Some people were arrested, but no one was seriously injured.
On Palm Sunday, in April 2008, a brawl broke out when a Greek monk was ejected from the building by a rival faction. Police were called to the scene but were also attacked by the enraged brawlers. On Sunday, 9 November 2008, a clash erupted between Armenian and Greek monks during celebrations for the Feast of the Cross.
In February 2018, the church was closed following a tax dispute over 152 million euros of uncollected taxes on church properties. The city hall stressed that the Church of the Holy Sepulchre and all other churches are exempt from the taxes, with the changes only affecting establishments like "hotels, halls and businesses" owned by the churches. NPR had reported that the Greek Orthodox Church calls itself the second-largest landowner in Israel, after the Israeli government.
There was a lock-in protest against an Israeli legislative proposal which would expropriate church lands that had been sold to private companies since 2010, a measure which church leaders assert constitutes a serious violation of their property rights and the Status Quo. In a joint official statement the church authorities protested what they considered to be the peak of a systematic campaign in:
a discriminatory and racist bill that targets solely the properties of the Christian community in the Holy Land ... This reminds us all of laws of a similar nature which were enacted against the Jews during dark periods in Europe.
The 2018 taxation affair does not cover any church buildings or religious related facilities (because they are exempt by law), but commercial facilities such as the Notre Dame Hotel which was not paying the municipal property tax, and any land which is owned and used as a commercial land. The church holds the rights to land where private homes have been constructed, and some of the disagreement had been raised after the Knesset had proposed a bill that will make it harder for a private company not to extend a lease for land used by homeowners. The church leaders have said that such a bill will make it harder for them to sell church-owned lands. According to The Jerusalem Post:
The stated aim of the bill is to protect homeowners against the possibility that private companies will not extend their leases of land on which their houses or apartments stand.
In June 2019, a number of Christian denominations in Jerusalem raised their voice against the Supreme Court's decision to uphold the sale of three properties by the Greek Orthodox Patriarchate to Ateret Cohanim – an organization that seeks to increase the number of Jews living in the Old City and East Jerusalem. The church leaders warned that if the organization gets to control the sites, Christians could lose access to the Church of the Holy Sepulchre. In June 2022, the Supreme Court upheld the sale and ended the legal battle.
The site of the church had been a temple to Jupiter or Venus built by Hadrian before Constantine's edifice was built. Hadrian's temple had been located there because it was the junction of the main north–south road with one of the two main east–west roads and directly adjacent to the forum (now the location of the Muristan, which is smaller than the former forum). The forum itself had been placed, as is traditional in Roman towns, at the junction of the main north–south road with the other main east–west road (which is now El-Bazar/David Street). The temple and forum together took up the entire space between the two main east–west roads (a few above-ground remains of the east end of the temple precinct still survive in the Alexander Nevsky Church complex of the Russian Mission in Exile).
From the archaeological excavations in the 1970s, it is clear that construction took over most of the site of the earlier temple enclosure and that the Triportico and Rotunda roughly overlapped with the temple building itself; the excavations indicate that the temple extended at least as far back as the Aedicule, and the temple enclosure would have reached back slightly further. Virgilio Canio Corbo, a Franciscan priest and archaeologist, who was present at the excavations, estimated from the archaeological evidence that the western retaining wall of the temple itself would have passed extremely close to the east side of the supposed tomb; if the wall had been any further west any tomb would have been crushed under the weight of the wall (which would be immediately above it) if it had not already been destroyed when foundations for the wall were made.
Other archaeologists have criticized Corbo's reconstructions. Dan Bahat, the former city archaeologist of Jerusalem, regards them as unsatisfactory, as there is no known temple of Aphrodite (Venus) matching Corbo's design, and no archaeological evidence for Corbo's suggestion that the temple building was on a platform raised high enough to avoid including anything sited where the Aedicule is now; indeed Bahat notes that many temples to Aphrodite have a rotunda-like design, and argues that there is no archaeological reason to assume that the present rotunda was not based on a rotunda in the temple previously on the site.
The New Testament describes Jesus's tomb as being outside the city wall,[l] as was normal for burials across the ancient world, which were regarded as unclean. Today, the site of the Church is within the current walls of the old city of Jerusalem. It has been well documented by archaeologists that in the time of Jesus, the walled city was smaller and the wall then was to the east of the current site of the Church. In other words, the city had been much narrower in Jesus's time, with the site then having been outside the walls; since Herod Agrippa (41–44) is recorded by history as extending the city to the north (beyond the present northern walls), the required repositioning of the western wall is traditionally attributed to him as well.
The area immediately to the south and east of the sepulchre was a quarry and outside the city during the early first century as excavations under the Lutheran Church of the Redeemer across the street demonstrated.[citation needed]
The church is a part of the UNESCO World Heritage Site Old City of Jerusalem.
The Christian Quarter and the (also Christian) Armenian Quarter of the Old City of Jerusalem are both located in the northwestern and western part of the Old City, due to the fact that the Holy Sepulchre is located close to the northwestern corner of the walled city. The adjacent neighbourhood within the Christian Quarter is called the Muristan, a term derived from the Persian word for hospital – Christian pilgrim hospices have been maintained in this area near the Holy Sepulchre since at least the time of Charlemagne.
From the ninth century onward, the construction of churches inspired by the Anastasis was extended across Europe. One example is Santo Stefano in Bologna, Italy, an agglomeration of seven churches recreating shrines of Jerusalem.
Several churches and monasteries in Europe, for instance, in Germany and Russia, and at least one church in the United States have been wholly or partially modeled on the Church of the Resurrection, some even reproducing other holy places for the benefit of pilgrims who could not travel to the Holy Land. They include the Heiliges Grab ("Holy Tomb") of Görlitz, constructed between 1481 and 1504, the New Jerusalem Monastery in Moscow Oblast, constructed by Patriarch Nikon between 1656 and 1666, and Mount St. Sepulchre Franciscan Monastery built by the Franciscans in Washington, DC in 1898.
Author Andrew Holt writes that the church is the most important in all Christendom.
Jerusalem is an ancient city in West Asia, on a plateau in the Judaean Mountains between the Mediterranean and the Dead Sea. It is one of the oldest cities in the world, and is considered holy to the three major Abrahamic religions—Judaism, Christianity, and Islam. Both Israel and Palestine claim Jerusalem as their capital; Israel maintains its primary governmental institutions there, and the State of Palestine ultimately foresees it as its seat of power. Neither claim, however, is widely recognized internationally.
Throughout its long history, Jerusalem has been destroyed at least twice, besieged 23 times, captured and recaptured 44 times, and attacked 52 times. The part of Jerusalem called the City of David shows first signs of settlement in the 4th millennium BCE, in the shape of encampments of nomadic shepherds. During the Canaanite period (14th century BCE), Jerusalem was named as Urusalim on ancient Egyptian tablets, probably meaning "City of Shalem" after a Canaanite deity. During the Israelite period, significant construction activity in Jerusalem began in the 10th century BCE (Iron Age II), and by the 9th century BCE, the city had developed into the religious and administrative centre of the Kingdom of Judah. In 1538, the city walls were rebuilt for a last time around Jerusalem under Suleiman the Magnificent of the Ottoman Empire. Today those walls define the Old City, which since the 19th century has been divided into four quarters – the Armenian, Christian, Jewish, and Muslim quarters. The Old City became a World Heritage Site in 1981, and is on the List of World Heritage in Danger. Since 1860, Jerusalem has grown far beyond the Old City's boundaries. In 2022, Jerusalem had a population of some 971,800 residents, of which almost 60% were Jews and almost 40% Palestinians. In 2020, the population was 951,100, of which Jews comprised 570,100 (59.9%), Muslims 353,800 (37.2%), Christians 16,300 (1.7%), and 10,800 unclassified (1.1%).
According to the Hebrew Bible, King David conquered the city from the Jebusites and established it as the capital of the United Kingdom of Israel, and his son, King Solomon, commissioned the building of the First Temple. Modern scholars argue that Jews branched out of the Canaanite peoples and culture through the development of a distinct monolatrous—and later monotheistic—religion centred on El/Yahweh. These foundational events, straddling the dawn of the 1st millennium BCE, assumed central symbolic importance for the Jewish people. The sobriquet of holy city (Hebrew: עיר הקודש, romanized: 'Ir ha-Qodesh) was probably attached to Jerusalem in post-exilic times. The holiness of Jerusalem in Christianity, conserved in the Greek translation of the Hebrew Bible, which Christians adopted as their own "Old Testament", was reinforced by the New Testament account of Jesus's crucifixion and resurrection there. In Sunni Islam, Jerusalem is the third-holiest city, after Mecca and Medina. The city was the first qibla, the standard direction for Muslim prayers (salah), and in Islamic tradition, Muhammad made his Night Journey there in 621, ascending to heaven where he speaks to God, according to the Quran. As a result, despite having an area of only 0.9 km2 (3⁄8 sq mi), the Old City is home to many sites of seminal religious importance, among them the Temple Mount with its Western Wall, Dome of the Rock and al-Aqsa Mosque, and the Church of the Holy Sepulchre.
Today, the status of Jerusalem remains one of the core issues in the Israeli–Palestinian conflict. During the 1948 Arab–Israeli War, West Jerusalem was among the areas captured and later annexed by Israel while East Jerusalem, including the Old City, was captured and later annexed by Jordan. Israel captured East Jerusalem from Jordan during the 1967 Six-Day War and subsequently effectively annexed it into Jerusalem, together with additional surrounding territory.[note 6] One of Israel's Basic Laws, the 1980 Jerusalem Law, refers to Jerusalem as the country's undivided capital. All branches of the Israeli government are located in Jerusalem, including the Knesset (Israel's parliament), the residences of the Prime Minister (Beit Aghion) and President (Beit HaNassi), and the Supreme Court. The international community rejects the annexation as illegal and regards East Jerusalem as Palestinian territory occupied by Israel.
Etymology
The name "Jerusalem" is variously etymologized to mean "foundation (Semitic yry' 'to found, to lay a cornerstone') of the pagan god Shalem"; the god Shalem was thus the original tutelary deity of the Bronze Age city.
Shalim or Shalem was the name of the god of dusk in the Canaanite religion, whose name is based on the same root S-L-M from which the Hebrew word for "peace" is derived (Shalom in Hebrew, cognate with Arabic Salam). The name thus offered itself to etymologizations such as "The City of Peace", "Abode of Peace", "Dwelling of Peace" ("founded in safety"), or "Vision of Peace" in some Christian authors.
The ending -ayim indicates the dual, thus leading to the suggestion that the name Yerushalayim refers to the fact that the city initially sat on two hills.
Ancient Egyptian sources
The Execration Texts of the Middle Kingdom of Egypt (c. 19th century BCE), which refer to a city called rwšꜣlmm or ꜣwšꜣmm, variously transcribed as Rušalimum, or Urušalimum, may indicate Jerusalem. Alternatively, the Amarna letters of Abdi-Heba (1330s BCE), which reference an Úrušalim, may be the earliest mention of the city.
Hebrew Bible and Jewish sources
The form Yerushalem or Yerushalayim first appears in the Bible, in the Book of Joshua. According to a Midrash, the name is a combination of two names united by God, Yireh ("the abiding place", the name given by Abraham to the place where he planned to sacrifice his son) and Shalem ("Place of Peace", the name given by high priest Shem).
Oldest written mention of Jerusalem
One of the earliest extra-biblical Hebrew writing of the word Jerusalem is dated to the sixth or seventh century BCE and was discovered in Khirbet Beit Lei near Beit Guvrin in 1961. The inscription states: "I am Yahweh thy God, I will accept the cities of Judah and I will redeem Jerusalem", or as other scholars suggest: "Yahweh is the God of the whole earth. The mountains of Judah belong to him, to the God of Jerusalem". An older example on papyrus is known from the previous century.
In extra-biblical inscriptions, the earliest known example of the -ayim ending was discovered on a column about 3 km west of ancient Jerusalem, dated to the first century BCE.
Jebus, Zion, City of David
An ancient settlement of Jerusalem, founded as early as the Bronze Age on the hill above the Gihon Spring, was, according to the Bible, named Jebus. Called the "Fortress of Zion" (metsudat Zion), it was renamed as the "City of David", and was known by this name in antiquity. Another name, "Zion", initially referred to a distinct part of the city, but later came to signify the city as a whole, and afterwards to represent the whole biblical Land of Israel.
Greek, Roman and Byzantine names
In Greek and Latin, the city's name was transliterated Hierosolyma (Greek: Ἱεροσόλυμα; in Greek hieròs, ἱερός, means holy), although the city was renamed Aelia Capitolina for part of the Roman period of its history.
Salem
The Aramaic Apocryphon of Genesis of the Dead Sea Scrolls (1QapGen 22:13) equates Jerusalem with the earlier "Salem" (שלם), said to be the kingdom of Melchizedek in Genesis 14. Other early Hebrew sources, early Christian renderings of the verse and targumim, however, put Salem in Northern Israel near Shechem (Sichem), now Nablus, a city of some importance in early sacred Hebrew writing. Possibly the redactor of the Apocryphon of Genesis wanted to dissociate Melchizedek from the area of Shechem, which at the time was in possession of the Samaritans. However that may be, later Rabbinic sources also equate Salem with Jerusalem, mainly to link Melchizedek to later Temple traditions.
Arabic names
In Arabic, Jerusalem is most commonly known as القُدس, transliterated as al-Quds and meaning "the holy" or "the holy sanctuary", cognate with Hebrew: הקדש, romanized: ha-qodesh. The name is possibly a shortened form of مدينة القُدس Madīnat al-Quds "city of the holy sanctuary" after the Hebrew nickname with the same meaning, Ir ha-Qodesh (עיר הקדש). The ق (Q) is pronounced either with a voiceless uvular plosive (/q/), as in Classical Arabic, or with a glottal stop (ʔ) as in Levantine Arabic. Official Israeli government policy mandates that أُورُشَلِيمَ, transliterated as Ūrušalīm, which is the name frequently used in Christian translations of the Bible into Arabic, be used as the Arabic language name for the city in conjunction with القُدس, giving أُورُشَلِيمَ-القُدس, Ūrušalīm-al-Quds. Palestinian Arab families who hail from this city are often called "Qudsi" (قُدسي) or "Maqdasi" (مقدسي), while Palestinian Muslim Jerusalemites may use these terms as a demonym.
Given the city's central position in both Jewish nationalism (Zionism) and Palestinian nationalism, the selectivity required to summarize some 5,000 years of inhabited history is often influenced by ideological bias or background. Israeli or Jewish nationalists claim a right to the city based on Jewish indigeneity to the land, particularly their origins in and descent from the Israelites, for whom Jerusalem is their capital, and their yearning for return. In contrast, Palestinian nationalists claim the right to the city based on modern Palestinians' longstanding presence and descent from many different peoples who have settled or lived in the region over the centuries. Both sides claim the history of the city has been politicized by the other in order to strengthen their relative claims to the city, and that this is borne out by the different focuses the different writers place on the various events and eras in the city's history.
Prehistory
The first archaeological evidence of human presence in the area comes in the form of flints dated to between 6000 and 7000 years ago, with ceramic remains appearing during the Chalcolithic period, and the first signs of permanent settlement appearing in the Early Bronze Age in 3000–2800 BCE.
Bronze and Iron Ages
The earliest evidence of city fortifications appear in the Mid to Late Bronze Age and could date to around the 18th century BCE. By around 1550–1200 BCE, Jerusalem was the capital of an Egyptian vassal city-state, a modest settlement governing a few outlying villages and pastoral areas, with a small Egyptian garrison and ruled by appointees such as king Abdi-Heba. At the time of Seti I (r. 1290–1279 BCE) and Ramesses II (r. 1279–1213 BCE), major construction took place as prosperity increased. The city's inhabitants at this time were Canaanites, who are believed by scholars to have evolved into the Israelites via the development of a distinct Yahweh-centric monotheistic belief system.
Archaeological remains from the ancient Israelite period include the Siloam Tunnel, an aqueduct built by Judahite king Hezekiah and once containing an ancient Hebrew inscription, known as the Siloam Inscription; the so-called Broad Wall, a defensive fortification built in the 8th century BCE, also by Hezekiah; the Silwan necropolis (9th–7th c. BCE) with the Monolith of Silwan and the Tomb of the Royal Steward, which were decorated with monumental Hebrew inscriptions; and the so-called Israelite Tower, remnants of ancient fortifications, built from large, sturdy rocks with carved cornerstones. A huge water reservoir dating from this period was discovered in 2012 near Robinson's Arch, indicating the existence of a densely built-up quarter across the area west of the Temple Mount during the Kingdom of Judah.
When the Assyrians conquered the Kingdom of Israel in 722 BCE, Jerusalem was strengthened by a great influx of refugees from the northern kingdom. When Hezekiah ruled, Jerusalem had no fewer than 25,000 inhabitants and covered 25 acres (10 hectares).
In 587–586 BCE, Nebuchadnezzar II of the Neo-Babylonian Empire conquered Jerusalem after a prolonged siege, and then systematically destroyed the city, including Solomon's Temple. The Kingdom of Judah was abolished and many were exiled to Babylon. These events mark the end of the First Temple period.
Biblical account
This period, when Canaan formed part of the Egyptian empire, corresponds in biblical accounts to Joshua's invasion, but almost all scholars agree that the Book of Joshua holds little historical value for early Israel.
In the Bible, Jerusalem is defined as lying within territory allocated to the tribe of Benjamin though still inhabited by Jebusites. David is said to have conquered these in the siege of Jebus, and transferred his capital from Hebron to Jerusalem which then became the capital of a United Kingdom of Israel, and one of its several religious centres. The choice was perhaps dictated by the fact that Jerusalem did not form part of Israel's tribal system, and was thus suited to serve as the centre of its confederation. Opinion is divided over whether the so-called Large Stone Structure and the nearby Stepped Stone Structure may be identified with King David's palace, or dates to a later period.
According to the Bible, King David reigned for 40 years and was succeeded by his son Solomon, who built the Holy Temple on Mount Moriah. Solomon's Temple (later known as the First Temple), went on to play a pivotal role in Jewish religion as the repository of the Ark of the Covenant. On Solomon's death, ten of the northern tribes of Israel broke with the United Monarchy to form their own nation, with its kings, prophets, priests, traditions relating to religion, capitals and temples in northern Israel. The southern tribes, together with the Aaronid priesthood, remained in Jerusalem, with the city becoming the capital of the Kingdom of Judah.
Classical antiquity
In 538 BCE, the Achaemenid King Cyrus the Great invited the Jews of Babylon to return to Judah to rebuild the Temple. Construction of the Second Temple was completed in 516 BCE, during the reign of Darius the Great, 70 years after the destruction of the First Temple.
Sometime soon after 485 BCE Jerusalem was besieged, conquered and largely destroyed by a coalition of neighbouring states. In about 445 BCE, King Artaxerxes I of Persia issued a decree allowing the city (including its walls) to be rebuilt. Jerusalem resumed its role as capital of Judah and centre of Jewish worship.
Many Jewish tombs from the Second Temple period have been unearthed in Jerusalem. One example, discovered north of the Old City, contains human remains in a 1st-century CE ossuary decorated with the Aramaic inscription "Simon the Temple Builder". The Tomb of Abba, also located north of the Old City, bears an Aramaic inscription with Paleo-Hebrew letters reading: "I, Abba, son of the priest Eleaz(ar), son of Aaron the high (priest), Abba, the oppressed and the persecuted, who was born in Jerusalem, and went into exile into Babylonia and brought (back to Jerusalem) Mattathi(ah), son of Jud(ah), and buried him in a cave which I bought by deed." The Tomb of Benei Hezir located in Kidron Valley is decorated by monumental Doric columns and Hebrew inscription, identifying it as the burial site of Second Temple priests. The Tombs of the Sanhedrin, an underground complex of 63 rock-cut tombs, is located in a public park in the northern Jerusalem neighbourhood of Sanhedria. These tombs, probably reserved for members of the Sanhedrin and inscribed by ancient Hebrew and Aramaic writings, are dated to between 100 BCE and 100 CE.
When Alexander the Great conquered the Achaemenid Empire, Jerusalem and Judea came under Macedonian control, eventually falling to the Ptolemaic dynasty under Ptolemy I. In 198 BCE, Ptolemy V Epiphanes lost Jerusalem and Judea to the Seleucids under Antiochus III. The Seleucid attempt to recast Jerusalem as a Hellenized city-state came to a head in 168 BCE with the successful Maccabean revolt of Mattathias and his five sons against Antiochus IV Epiphanes, and their establishment of the Hasmonean Kingdom in 152 BCE with Jerusalem as its capital.
In 63 BCE, Pompey the Great intervened in a struggle for the Hasmonean throne and captured Jerusalem, extending the influence of the Roman Republic over Judea. Following a short invasion by Parthians, backing the rival Hasmonean rulers, Judea became a scene of struggle between pro-Roman and pro-Parthian forces, eventually leading to the emergence of an Edomite named Herod. As Rome became stronger, it installed Herod as a client king of the Jews. Herod the Great, as he was known, devoted himself to developing and beautifying the city. He built walls, towers and palaces, and expanded the Temple Mount, buttressing the courtyard with blocks of stone weighing up to 100 tons. Under Herod, the area of the Temple Mount doubled in size. Shortly after Herod's death, in 6 CE Judea came under direct Roman rule as the Iudaea Province, although the Herodian dynasty through Agrippa II remained client kings of neighbouring territories until 96 CE.
Roman rule over Jerusalem and Judea was challenged in the First Jewish–Roman War (66–73 CE), which ended with a Roman victory. Early on, the city was devastated by a brutal civil war between several Jewish factions fighting for control of the city. In 70 CE, the Romans destroyed Jerusalem and the Second Temple. The contemporary Jewish historian Josephus wrote that the city "was so thoroughly razed to the ground by those that demolished it to its foundations, that nothing was left that could ever persuade visitors that it had once been a place of habitation." Of the 600,000 (Tacitus) or 1,000,000 (Josephus) Jews of Jerusalem, all of them either died of starvation, were killed or were sold into slavery. Roman rule was again challenged during the Bar Kokhba revolt, beginning in 132 CE and suppressed by the Romans in 135 CE. More recent research indicates that the Romans had founded Aelia Capitolina before the outbreak of the revolt, and found no evidence for Bar Kokhba ever managing to hold the city.
Jerusalem reached a peak in size and population at the end of the Second Temple Period, when the city covered two km2 (3⁄4 sq mi) and had a population of 200,000.
Late Antiquity
Following the Bar Kokhba revolt, Emperor Hadrian combined Iudaea Province with neighbouring provinces under the new name of Syria Palaestina, replacing the name of Judea. The city was renamed Aelia Capitolina, and rebuilt it in the style of a typical Roman town. Jews were prohibited from entering the city on pain of death, except for one day each year, during the holiday of Tisha B'Av. Taken together, these measures (which also affected Jewish Christians) essentially "secularized" the city. Historical sources and archaeological evidence indicate that the rebuilt city was now inhabited by veterans of the Roman military and immigrants from the western parts of the empire.
The ban against Jews was maintained until the 7th century, though Christians would soon be granted an exemption: during the 4th century, the Roman emperor Constantine I ordered the construction of Christian holy sites in the city, including the Church of the Holy Sepulchre. Burial remains from the Byzantine period are exclusively Christian, suggesting that the population of Jerusalem in Byzantine times probably consisted only of Christians.
Jerusalem.
In the 5th century, the eastern continuation of the Roman Empire, ruled from the recently renamed Constantinople, maintained control of the city. Within the span of a few decades, Jerusalem shifted from Byzantine to Persian rule, then back to Roman-Byzantine dominion. Following Sassanid Khosrau II's early 7th century push through Syria, his generals Shahrbaraz and Shahin attacked Jerusalem (Persian: Dej Houdkh) aided by the Jews of Palaestina Prima, who had risen up against the Byzantines.
In the Siege of Jerusalem of 614, after 21 days of relentless siege warfare, Jerusalem was captured. Byzantine chronicles relate that the Sassanids and Jews slaughtered tens of thousands of Christians in the city, many at the Mamilla Pool, and destroyed their monuments and churches, including the Church of the Holy Sepulchre. This episode has been the subject of much debate between historians. The conquered city would remain in Sassanid hands for some fifteen years until the Byzantine emperor Heraclius reconquered it in 629.
Middle Ages
After the Muslim conquest of the Levant, Byzantine Jerusalem was taken by Umar ibn al-Khattab in 638 CE. Among the first Muslims, it was referred to as Madinat bayt al-Maqdis ("City of the Temple"), a name restricted to the Temple Mount. The rest of the city "was called Iliya, reflecting the Roman name given the city following the destruction of 70 CE: Aelia Capitolina". Later the Temple Mount became known as al-Haram al-Sharif, "The Noble Sanctuary", while the city around it became known as Bayt al-Maqdis, and later still, al-Quds al-Sharif "The Holy, Noble". The Islamization of Jerusalem began in the first year A.H. (623 CE), when Muslims were instructed to face the city while performing their daily prostrations and, according to Muslim religious tradition, Muhammad's night journey and ascension to heaven took place. After 13 years, the direction of prayer was changed to Mecca. In 638 CE the Islamic Caliphate extended its dominion to Jerusalem. With the Muslim conquest, Jews were allowed back into the city. The Rashidun caliph Umar ibn al-Khattab signed a treaty with Christian Patriarch of Jerusalem Sophronius, assuring him that Jerusalem's Christian holy places and population would be protected under Muslim rule. Christian-Arab tradition records that, when led to pray at the Church of the Holy Sepulchre, one of the holiest sites for Christians, the caliph Umar refused to pray in the church so that Muslims would not request conversion of the church to a mosque. He prayed outside the church, where the Mosque of Umar (Omar) stands to this day, opposite the entrance to the Church of the Holy Sepulchre. According to the Gaullic bishop Arculf, who lived in Jerusalem from 679 to 688, the Mosque of Umar was a rectangular wooden structure built over ruins which could accommodate 3,000 worshipers.
When the Arab armies under Umar went to Bayt Al-Maq
Sometimes, the temptation to make a photo of yourself does not allow you to give up the action ... When you wear such glasses and get a laser tool that can evaporate, time will slow down your move ... Hope remains! Influencers... Listen ☝️
Off/ On 📷
Wave 🎼📡
Energy🌞😎
Taking pictures a tool (camera), not a photographer.
The choice of tool limits the possibilities.
Experience allows him (instrument) less and less to limit their capabilities.
The ability to see is given only when the observer allows ...
The moment of observation is the real find ...
Training and mastering it defies. Training leads to poor imitations of the original.
Often the result should ripen, like wine. Although time is the understanding of the mind, therefore it is very speculative.
The meaning of all this is the process!
Find someone who inspires shooting the camera!
www.instagram.com/listenwave_photography/
Often we are visited by thoughts that may reveal something unknown ... Our mind many times tries to solve a problem with known methods ... This is its main mistake! The path of the heart opens the doors that appear in our path. It is a pity that not everyone has the courage to insert the keys that are always with us ...
(Listenwave- 圣彼得堡)
Understanding Witches Now
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September 7-16: Open Daily, 12-6:30pm
September 20-29: Thu–Fri, 12-6:30pm; Sat 12-4pm
While we all have an abstract understanding that all things have endings, we tend to think of endings as a discrete point, situated always somewhere off in a distant land called the future. In reality our end is always already underway. The markets where we sell our goods begin to close down - a few at first, and then more, and more. Our customers relocate or lose interest in our wares, and the product which is ourself becomes less of a bargain with each passing moment. There are words that could be said about this economic downturn, lots and lots of words.
One friend will say “soon,bro”, and then in what seems the blink of an eye you will have heard these words a hundred thousand times. A certain number of days later, you will forget when you last heard any words addressed to you at all.
One day you yourself will have spoken your final words, and they will sound like this: “OK no problem”. “Fingers crossed.” “I miss you.”
Visiting St Machars Cathedral today 12/5/2018, I noticed this beautiful Blossom Tree dominating the centre of the grave yard in amongst graves dating back hundreds of years , made me think life still goes on, no matter who has passed away, rank, position, fame , recognition, money etc does not matter, when its our time to fall asleep , the world will still turn and life will go on, forever.
Resurrection
Resurrection is the concept of coming back to life after death. In a number of ancient religions, a dying-and-rising god is a deity which dies and resurrects. The death and resurrection of Jesus, an example of resurrection, is the central focus of Christianity.
As a religious concept, it is used in two distinct respects: a belief in the resurrection of individual souls that is current and ongoing (Christian idealism, realized eschatology), or else a belief in a singular resurrection of the dead at the end of the world. The resurrection of the dead is a standard eschatological belief in the Abrahamic religions.
Some believe the soul is the actual vehicle by which people are resurrected.
Christian theological debate ensues with regard to what kind of resurrection is factual – either a spiritual resurrection with a spirit body into Heaven, or a material resurrection with a restored human body. While most Christians believe Jesus' resurrection from the dead and ascension to Heaven was in a material body, a very small minority believe it was spiritual.
There are documented rare cases of the return to life of the clinically dead which are classified scientifically as examples of the Lazarus syndrome, a term originating from the Biblical story of the Resurrection of Lazarus.
Etymology
Resurrection, from the Latin noun resurrectio -onis, from the verb rego, "to make straight, rule" + preposition sub, "under", altered to subrigo and contracted to surgo, surrexi, surrectum + preposition re-, "again", thus literally "a straightening from under again".
Religion
Ancient religions in the Near East
See also: Dying-and-rising god
The concept of resurrection is found in the writings of some ancient non-Abrahamic religions in the Middle East. A few extant Egyptian and Canaanite writings allude to dying and rising gods such as Osiris and Baal. Sir James Frazer in his book The Golden Bough relates to these dying and rising gods, but many of his examples, according to various scholars, distort the sources. Taking a more positive position, Tryggve Mettinger argues in his recent book that the category of rise and return to life is significant for the following deities: Ugaritic Baal, Melqart, Adonis, Eshmun, Osiris and Dumuzi.
Ancient Greek religion
In ancient Greek religion a number of men and women were made physically immortal as they were resurrected from the dead. Asclepius was killed by Zeus, only to be resurrected and transformed into a major deity. Achilles, after being killed, was snatched from his funeral pyre by his divine mother Thetis and resurrected, brought to an immortal existence in either Leuce, Elysian plains or the Islands of the Blessed. Memnon, who was killed by Achilles, seems to have received a similar fate. Alcmene, Castor, Heracles, and Melicertes, were also among the figures sometimes considered to have been resurrected to physical immortality. According to Herodotus's Histories, the seventh century BC sage Aristeas of Proconnesus was first found dead, after which his body disappeared from a locked room. Later he found not only to have been resurrected but to have gained immortality.
Many other figures, like a great part of those who fought in the Trojan and Theban wars, Menelaus, and the historical pugilist Cleomedes of Astupalaea, were also believed to have been made physically immortal, but without having died in the first place. Indeed, in Greek religion, immortality originally always included an eternal union of body and soul. The philosophical idea of an immortal soul was a later invention, which, although influential, never had a breakthrough in the Greek world. As may be witnessed even into the Christian era, not least by the complaints of various philosophers over popular beliefs, traditional Greek believers maintained the conviction that certain individuals were resurrected from the dead and made physically immortal and that for the rest of us, we could only look forward to an existence as disembodied and dead souls.
This traditional religious belief in physical immortality was generally denied by the Greek philosophers. Writing his Lives of Illustrious Men (Parallel Lives) in the first century CE, the Middle Platonic philosopher Plutarch's chapter on Romulus gave an account of the mysterious disappearance and subsequent deification of this first king of Rome, comparing it to traditional Greek beliefs such as the resurrection and physical immortalization of Alcmene and Aristeas the Proconnesian, "for they say Aristeas died in a fuller's work-shop, and his friends coming to look for him, found his body vanished; and that some presently after, coming from abroad, said they met him traveling towards Croton." Plutarch openly scorned such beliefs held in traditional ancient Greek religion, writing, "many such improbabilities do your fabulous writers relate, deifying creatures naturally mortal."
The parallel between these traditional beliefs and the later resurrection of Jesus was not lost on the early Christians, as Justin Martyr argued: "when we say ... Jesus Christ, our teacher, was crucified and died, and rose again, and ascended into heaven, we propose nothing different from what you believe regarding those whom you consider sons of Zeus." (1 Apol. 21). There is, however, no belief in a general resurrection in ancient Greek religion, as the Greeks held that not even the gods were able to recreate flesh that had been lost to decay, fire or consumption.
The notion of a general resurrection of the dead was therefore apparently quite preposterous to the Greeks. This is made clear in Paul's Areopagus discourse. After having first told about the resurrection of Jesus, which makes the Athenians interested to hear more, Paul goes on, relating how this event relates to a general resurrection of the dead:
"Therefore having overlooked the times of ignorance, God is now declaring to men that all everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead." Now when they heard of the resurrection of the dead, some began to sneer, but others said, `We shall hear you again concerning this."
Christianity
Resurrection of Jesus
In Christianity, resurrection most critically concerns the Resurrection of Jesus, but also includes the resurrection of Judgment Day known as the Resurrection of the Dead by those Christians who subscribe to the Nicene Creed (which is the majority or Mainstream Christianity), as well as the resurrection miracles done by Jesus and the prophets of the Old Testament. Some churches distinguish between raising the dead (a resumption of mortal life) and a resurrection (the beginning of an immortal life).
Resurrection of Jesus
Christians regard the resurrection of Jesus as the central doctrine in Christianity. Others take the Incarnation of Jesus to be more central; however, it is the miracles – and particularly his Resurrection – which provide validation of his incarnation. According to Paul, the entire Christian faith hinges upon the centrality of the resurrection of Jesus and the hope for a life after death. The Apostle Paul wrote in his first letter to the Corinthians: If only for this life we have hope in Christ, we are to be pitied more than all men. But Christ has indeed been raised from the dead, the first fruits of those who have fallen asleep.
Resurrection
Miracles of Jesus § Resurrection of the dead
During the Ministry of Jesus on earth, before his death, Jesus commissioned his Twelve Apostles to, among other things, raise the dead. In the New Testament, Jesus is said to have raised several persons from death. These resurrections included the daughter of Jairus shortly after death, a young man in the midst of his own funeral procession, and Lazarus, who had been buried for four days. According to the Gospel of Matthew, after Jesus's resurrection, many of those previously dead came out of their tombs and entered Jerusalem, where they appeared to many.
Similar resurrections are credited to Christian apostles and saints. Peter allegedly raised a woman named Dorcas (called Tabitha), and Paul the Apostle revived a man named Eutychus who had fallen asleep and fell from a window to his death, according to the book of Acts. Proceeding the apostolic era, many saints were said to resurrect the dead, as recorded in Orthodox Christian hagiographies.[citation needed] St Columba supposedly raised a boy from the dead in the land of Picts .
Most Christians understand these miraculous resurrections to be of a different nature than the resurrection of Jesus and the future resurrection of the dead. The raising of Lazarus and others from the dead could also be called "resuscitations" or "reanimations", since the life given to them is presumably temporary in nature—there is no suggestion in the Bible or hagiographic traditions that these people became truly immortal. In contrast, the resurrection of Jesus and the future resurrection of the dead will abolish death once and for all (see Isaiah 25:8, 1 Corinthians 15:26, 2 Timothy 1:10, Revelation 21:4).
Resurrection of the Dead
Christianity started as a religious movement within 1st-century Judaism (late Second Temple Judaism), and it retains what the New Testament itself claims was the Pharisaic belief in the afterlife and Resurrection of the Dead. Whereas this belief was only one of many beliefs held about the World to Come in Second Temple Judaism, and was notably rejected by both the Sadducees and, according to Josephus, the Pharisees, this belief became dominant within Early Christianity and already in the Gospels of Luke and John included an insistence on the resurrection of the flesh. This was later rejected by gnostic teachings, which instead continued the Pauline insistence that flesh and bones had no place in heaven.
Most modern Christian churches continue to uphold the belief that there will be a final Resurrection of the Dead and World to Come, perhaps as prophesied by the Apostle Paul when he said: "...he hath appointed a day, in the which he will judge the world..." (Acts 17:31 KJV) and "...there shall be a resurrection of the dead, both of the just and unjust." (Acts 24:15 KJV).
Belief in the Resurrection of the Dead, and Jesus's role as judge, is codified in the Apostles' Creed, which is the fundamental creed of Christian baptismal faith. The Book of Revelation also makes many references about the Day of Judgment when the dead will be raised up.
Difference From Platonic philosophy
In Platonic philosophy and other Greek philosophical thought, at death the soul was said to leave the inferior body behind. The idea that Jesus was resurrected spiritually rather than physically even gained popularity among some Christian teachers, whom the author of 1 John declared to be antichrists. Similar beliefs appeared in the early church as Gnosticism. However, in Luke 24:39, the resurrected Jesus expressly states "behold my hands and my feet, that it is I myself. Handle me and see, for a spirit does not have flesh and bones as you see I have."
Islam
Belief in the "Day of Resurrection", Yawm al-Qiyāmah (Arabic: يوم القيامة) is also crucial for Muslims. They believe the time of Qiyāmah is preordained by God but unknown to man. The trials and tribulations preceding and during the Qiyāmah are described in the Qur'an and the hadith, and also in the commentaries of scholars. The Qur'an emphasizes bodily resurrection, a break from the pre-Islamic Arabian understanding of death.
Judaism and Samaritanism
There are three explicit examples in the Hebrew Bible of people being resurrected from the dead:
* The prophet Elijah prays and God raises a young boy from death (1 Kings 17:17-24)
* Elisha raises the son of the Shunammite woman (2 Kings 4:32-37); this was the very same child whose birth he previously foretold (2 Kings 4:8-16)
* A dead man's body that was thrown into the dead Elisha's tomb is resurrected when the body touches Elisha's bones (2 Kings 13:21)
During the period of the Second Temple, there developed a diversity of beliefs concerning the resurrection. The concept of resurrection of the physical body is found in 2 Maccabees, according to which it will happen through recreation of the flesh.[17] Resurrection of the dead also appears in detail in the extra-canonical books of Enoch,[18] in Apocalypse of Baruch, and 2 Esdras. According to the British scholar in ancient Judaism Philip R. Davies, there is “little or no clear reference … either to immortality or to resurrection from the dead” in the Dead Sea scrolls texts.
Both Josephus and the New Testament record that the Sadducees did not believe in an afterlife, but the sources vary on the beliefs of the Pharisees. The New Testament claims that the Pharisees believed in the resurrection, but does not specify whether this included the flesh or not. According to Josephus, who himself was a Pharisee, the Pharisees held that only the soul was immortal and the souls of good people will be reincarnated and “pass into other bodies,” while “the souls of the wicked will suffer eternal punishment.” Paul, who also was a Pharisee, said that at the resurrection what is "sown as a natural body is raised a spiritual body." Jubilees seems to refer to the resurrection of the soul only, or to a more general idea of an immortal soul.
According to Herbert C. Brichto, writing in Reform Judaism's Hebrew Union College Annual, the family tomb is the central concept in understanding biblical views of the afterlife. Brichto states that it is "not mere sentimental respect for the physical remains that is...the motivation for the practice, but rather an assumed connection between proper sepulture and the condition of happiness of the deceased in the afterlife".
According to Brichto, the early Israelites apparently believed that the graves of family, or tribe, united into one, and that this unified collectivity is to what the Biblical Hebrew term Sheol refers, the common Grave of humans. Although not well defined in the Tanakh, Sheol in this view was a subterranean underworld where the souls of the dead went after the body died. The Babylonians had a similar underworld called Aralu, and the Greeks had one known as Hades. For biblical references to Sheol see Genesis 42:38, Isaiah 14:11, Psalm 141:7, Daniel 12:2, Proverbs 7:27 and Job 10:21,22, and 17:16, among others. According to Brichto, other Biblical names for Sheol were: Abaddon (ruin), found in Psalm 88:11, Job 28:22 and Proverbs 15:11; Bor (the pit), found in Isaiah 14:15, 24:22, Ezekiel 26:20; and Shakhat (corruption), found in Isaiah 38:17, Ezekiel 28:8.
Zen Buddhism
There are stories in Buddhism where the power of resurrection was allegedly demonstrated in Chan or Zen tradition. One is the legend of Bodhidharma, the Indian master who brought the Ekayana school of India to China that subsequently became Chan Buddhism.
The other is the passing of Chinese Chan master Puhua (J., Fuke) and is recounted in the Record of Linji (J., Rinzai). Puhua was known for his unusual behavior and teaching style so it is no wonder that he is associated with an event that breaks the usual prohibition on displaying such powers. Here is the account from Irmgard Schloegl's "The Zen Teaching of Rinzai".
"One day at the street market Fuke was begging all and sundry to give him a robe. Everybody offered him one, but he did not want any of them. The master [Linji] made the superior buy a coffin, and when Fuke returned, said to him: "There, I had this robe made for you." Fuke shouldered the coffin, and went back to the street market, calling loudly: "Rinzai had this robe made for me! I am off to the East Gate to enter transformation" (to die)." The people of the market crowded after him, eager to look. Fuke said: "No, not today. Tomorrow, I shall go to the South Gate to enter transformation." And so for three days. Nobody believed it any longer. On the fourth day, and now without any spectators, Fuke went alone outside the city walls, and laid himself into the coffin. He asked a traveler who chanced by to nail down the lid.
The news spread at once, and the people of the market rushed there. On opening the coffin, they found that the body had vanished, but from high up in the sky they heard the ring of his hand bell."
Technological resurrection
Cryonics is the low-temperature preservation of humans who cannot be sustained by contemporary medicine, with the hope that healing and resuscitation may be possible in the future. Cryonics procedures ideally begin within minutes of cardiac arrest, and use cryoprotectants to prevent ice formation during cryopreservation.
However, the idea of cryonics also includes preservation of people long after death because of the possibility that brain encoding memory structure and personality may still persist or be inferable in the future. Whether sufficient brain information still exists for cryonics to successfully preserve may be intrinsically unprovable by present knowledge. Therefore, most proponents of cryonics see it as an intervention with prospects for success that vary widely depending on circumstances.
Russian Cosmist Nikolai Fyodorovich Fyodorov advocated resurrection of the dead using scientific methods. Fedorov tried to plan specific actions for scientific research of the possibility of restoring life and making it infinite. His first project is connected with collecting and synthesizing decayed remains of dead based on "knowledge and control over all atoms and molecules of the world".
The second method described by Fedorov is genetic-hereditary. The revival could be done successively in the ancestral line: sons and daughters restore their fathers and mothers, they in turn restore their parents and so on. This means restoring the ancestors using the hereditary information that they passed on to their children. Using this genetic method it is only possible to create a genetic twin of the dead person. It is necessary to give back the revived person his old mind, his personality. Fedorov speculates about the idea of "radial images" that may contain the personalities of the people and survive after death. Nevertheless, Fedorov noted that even if a soul is destroyed after death, Man will learn to restore it whole by mastering the forces of decay and fragmentation.
In his 1994 book The Physics of Immortality, American physicist Frank J. Tipler, an expert on the general theory of relativity, presented his Omega Point Theory which outlines how a resurrection of the dead could take place at the end of the cosmos. He posits that humans will evolve into robots which will turn the entire cosmos into a supercomputer which will, shortly before the big crunch, perform the resurrection within its cyberspace, reconstructing formerly dead humans (from information captured by the supercomputer from the past light cone of the cosmos) as avatars within its metaverse.
David Deutsch, British physicist and pioneer in the field of quantum computing, agrees with Tipler's Omega Point cosmology and the idea of resurrecting deceased people with the help of quantum computer but he is critical of Tipler's theological views.
Italian physicist and computer scientist Giulio Prisco presents the idea of "quantum archaeology", "reconstructing the life, thoughts, memories, and feelings of any person in the past, up to any desired level of detail, and thus resurrecting the original person via 'copying to the future'".
In his book Mind Children, roboticist Hans Moravec proposed that a future supercomputer might be able to resurrect long-dead minds from the information that still survived. For example, this information can be in the form of memories, filmstrips, medical records, and DNA.
Ray Kurzweil, American inventor and futurist, believes that when his concept of singularity comes to pass, it will be possible to resurrect the dead by digital recreation.
In their science fiction novel The Light of Other Days, Sir Arthur Clarke and Stephen Baxter imagine a future civilization resurrecting the dead of past ages by reaching into the past, through micro wormholes and with nanorobots, to download full snapshots of brain states and memories.
Both the Church of Perpetual Life and the Terasem Movement consider themselves transreligions and advocate for the use of technology to indefinitely extend the human lifespan.
Zombies
A zombie (Haitian Creole: zonbi; North Mbundu: nzumbe) can be either a fictional undead monster or a person in an entranced state believed to be controlled by a bokor or wizard. These latter are the original zombies, occurring in the West African Vodun religion and its American offshoots Haitian Vodou and New Orleans Voodoo.
Zombies became a popular device in modern horror fiction, largely because of the success of George A. Romero's 1968 film Night of the Living Dead and they have appeared as plot devices in various books, films and in television shows. Zombie fiction is now a sizable subgenre of horror, usually describing a breakdown of civilization occurring when most of the population become flesh-eating zombies – a zombie apocalypse. The monsters are usually hungry for human flesh, often specifically brains. Sometimes they are victims of a fictional pandemic illness causing the dead to reanimate or the living to behave this way, but often no cause is given in the story.
Disappearances (as distinct from resurrection)
As knowledge of different religions has grown, so have claims of bodily disappearance of some religious and mythological figures. In ancient Greek religion, this was a way the gods made some physically immortal, including such figures as Cleitus, Ganymede, Menelaus, and Tithonus. After his death, Cycnus was changed into a swan and vanished. In his chapter on Romulus from Parallel Lives, Plutarch criticises the continuous belief in such disappearances, referring to the allegedly miraculous disappearance of the historical figures Romulus, Cleomedes of Astypalaea, and Croesus. In ancient times, Greek and Roman pagan similarities were explained by the early Christian writers, such as Justin Martyr, as the work of demons, with the intention of leading Christians astray.
In somewhat recent years it has been learned that Gesar, the Savior of Tibet, at the end, chants on a mountain top and his clothes fall empty to the ground. The body of the first Guru of the Sikhs, Guru Nanak Dev, is said to have disappeared and flowers were left in place of his dead body.
Lord Raglan's Hero Pattern lists many religious figures whose bodies disappear, or have more than one sepulchre. B. Traven, author of The Treasure of the Sierra Madre, wrote that the Inca Virococha arrived at Cusco (in modern-day Peru) and the Pacific seacoast where he walked across the water and vanished.[46] It has been thought that teachings regarding the purity and incorruptibility of the hero's human body are linked to this phenomenon. Perhaps, this is also to deter the practice of disturbing and collecting the hero's remains. They are safely protected if they have disappeared.
The first such case mentioned in the Bible is that of Enoch (son of Jared, great-grandfather of Noah, and father of Methuselah). Enoch is said to have lived a life where he "walked with God", after which "he was not, for God took him" (Genesis 5:1–18).
In Deuteronomy (34:6) Moses is secretly buried. Elijah vanishes in a whirlwind 2 Kings (2:11). After hundreds of years these two earlier Biblical heroes suddenly reappear, and are seen walking with Jesus, then again vanish. Mark (9:2–8), Matthew (17:1–8) and Luke (9:28–33). The last time he is seen, Luke (24:51) alone tells of Jesus leaving his disciples by ascending into the sky.
St Machar's Cathedral (or, more formally, the Cathedral Church of St Machar) is a Church of Scotland church in Aberdeen, Scotland. It is located to the north of the city centre, in the former burgh of Old Aberdeen. Technically, St Machar's is no longer a cathedral but rather a high kirk, as it has not been the seat of a bishopsince 1690.
St Machar is said to have been a companion of St Columba on his journey to Iona. A fourteenth-century legend tells how God (or St Columba) told Machar to establish a church where a river bends into the shape of a bishop's crosier before flowing into the sea.
The River Don bends in this way just below where the Cathedral now stands. According to legend, St Machar founded a site of worship in Old Aberdeen in about 580. Machar's church was superseded by a Norman cathedral in 1131, shortly after David I transferred the See from Mortlach to Aberdeen.
Almost nothing of that original cathedral survives; a lozenge-decorated base for a capital supporting one of the architraves can be seen in the Charter Room in the present church.
After the execution of William Wallace in 1305, his body was cut up and sent to different corners of the country to warn other dissenters. His left quarter ended up in Aberdeen and is buried in the walls of the cathedral.
At the end of the thirteenth century Bishop Henry Cheyne decided to extend the church, but the work was interrupted by the Scottish Wars of Independence. Cheyne's progress included piers for an extended choir at the transept crossing. These pillars, with decorated capitals of red sandstone, are still visible at the east end of the present church.
Though worn by exposure to the elements after the collapse of the cathedral's central tower, these capitals are among the finest stone carvings of their date to survive in Scotland.
Bishop Alexander Kininmund II demolished the Norman cathedral in the late 14th century, and began the nave, including the granite columns and the towers at the western end. Bishop Henry Lichtoun completed the nave, the west front and the northern transept, and made a start on the central tower.
Bishop Ingram Lindsay completed the roof and the paving stones in the later part of the fifteenth century. Further work was done over the next fifty years by Thomas Spens, William Elphinstone and Gavin Dunbar; Dunbar is responsible for the heraldic ceiling and the two western spires.
The chancel was demolished in 1560 during the Scottish Reformation. The bells and lead from the roof were sent to be sold in Holland, but the ship sank near Girdle Ness.
The central tower and spire collapsed in 1688, in a storm, and this destroyed the choir and transepts. The west arch of the crossing was then filled in, and worship carried on in the nave only; the current church consists only of the nave and aisles of the earlier building.
The ruined transepts and crossing are under the care of Historic Scotland, and contain an important group of late medieval bishops' tombs, protected from the weather by modern canopies. The Cathedral is chiefly built of outlayer granite. On the unique flat panelled ceiling of the nave (first half of the 16th Century) are the heraldic shields of the contemporary kings of Europe, and the chief earls and bishops of Scotland.
The Cathedral is a fine example of a fortified kirk, with twin towers built in the fashion of fourteenth-century tower houses. Their walls have the strength to hold spiral staircases to the upper floors and battlements. The spires which presently crown the
Though worn by exposure to the elements after the collapse of the cathedral's central tower, these capitals are among the finest stone carvings of their date to survive in Scotland.
Bishop Alexander Kininmund II demolished the Norman cathedral in the late 14th century, and began the nave, including the granite columns and the towers at the western end. Bishop Henry Lichtoun completed the nave, the west front and the northern transept, and made a start on the central tower.
Bishop Ingram Lindsay completed the roof and the paving stones in the later part of the fifteenth century. Further work was done over the next fifty years by Thomas Spens, William Elphinstone and Gavin Dunbar; Dunbar is responsible for the heraldic ceiling and the two western spires.
The chancel was demolished in 1560 during the Scottish Reformation. The bells and lead from the roof were sent to be sold in Holland, but the ship sank near Girdle Ness.
The central tower and spire collapsed in 1688, in a storm, and this destroyed the choir and transepts. The west arch of the crossing was then filled in, and worship carried on in the nave only; the current church consists only of the nave and aisles of the earlier building.
The ruined transepts and crossing are under the care of Historic Scotland, and contain an important group of late medieval bishops' tombs, protected from the weather by modern canopies. The Cathedral is chiefly built of outlayer granite. On the unique flat panelled ceiling of the nave (first half of the 16th Century) are the heraldic shields of the contemporary kings of Europe, and the chief earls and bishops of Scotland.
Bishops Gavin Dunbar and Alexander Galloway built the western towers and installed the heraldic ceiling, featuring 48 coats of arms in three rows of sixteen. Among those shown are:
* Pope Leo X's coat of arms in the centre, followed in order of importance by those of the Scottish archbishops and bishops.
* the Prior of St Andrews, representing other Church orders.
* King's College, the westernmost shield.
* Henry VIII of England, James V of Scotland and multiple instances for the Holy Roman Emperor Charles V, who was also King of Spain, Aragon, Navarre and Sicily at the time the ceiling was created.
* St Margaret of Scotland, possibly as a stand-in for Margaret Tudor, James V's mother, whose own arms would have been the marshalled arms of England and Scotland.
* the arms of Aberdeen and of the families Gordon, Lindsay, Hay and Keith.
The ceiling is set off by a frieze which starts at the north-west corner of the nave and lists the bishops of the see from Nechtan in 1131 to William Gordon at the Reformation in 1560. This is followed by the Scottish monarchs from Máel Coluim II to Mary, Queen of Scots.
Notable figures buried in the cathedral cemetery include the author J.J. Bell, Robert Brough, Gavin Dunbar, Robert Laws, a missionary to Malawi and William Ogilvie of Pittensear—the ‘rebel professor’.
There has been considerable investment in recent years in restoration work and the improvement of the display of historic artefacts at the Cathedral.
The battlements of the western towers, incomplete for several centuries, have been renewed to their original height and design, greatly improving the appearance of the exterior. Meanwhile, within the building, a number of important stone monuments have been displayed to advantage.
These include a possibly 7th-8th century cross-slab from Seaton (the only surviving evidence from Aberdeen of Christianity at such an early date); a rare 12th century sanctuary cross-head; and several well-preserved late medieval effigies of Cathedral clergy, valuable for their detailed representation of contemporary dress.
A notable modern addition to the Cathedral's artistic treasures is a carved wooden triptych commemorating John Barbour, archdeacon of Aberdeen (d. 1395), author of The Brus.
We have different orientations…
Let's get oriented; put some context in the frame. My feet are on the Adaminaby Beds. They are uniformly boring, Ordovician in age and not my first choice. But I have to stand on something. Yes, I know Adaminaby is in the mountains and we are by the sea. This is part of why this lithology is dull — it's everywhere.
Little blips on the watery horizon are made by the Three Brothers Rocks. Here they resolve according to their name instead of coalesced into one blob as they did behind the yellow thing, with barnacles. See them like this and you know where you are.
I can't go further south on Baragoot Beach. Over the headland behind me is Cuttagee. I'm not wandering aimlessly; I'm anchored in the scenery; there are pointers. Some call them songlines. It's complicated. We think differently about the same thing.
Away on the left horizon is the unmistakable profile of Drom — Mount Dromedary — Gulaga. I had a profane interest in that mountain. Others call it sacred — because we think differently; for want of words.
Reading the terrain is a habit. If we could acknowledge our subordination we'd understand — in most cases and for much of our history — it has guided our feet, controlled our ambitions. For all peoples, it's no different.
When we see the big picture, the deep time, then being on country, that different orientation, is more together then apart, both sacred and profane.
Now it might seem simple to retrace my steps along this beach. Broaden your vision to a time when everyone walked everywhere and the sacred nature of things like Gulaga — country's signposts — put in context, can be understood.
Conscious understanding is not always what we think it is. Some times we just do things only in an unconscious way thinking we did them from our conscious mind. Are we awake or are we sleeping all the time? Is this the dream or is this the life fully awake knowing all we can know? Do I read the words or is it all scribes on the wall? I need to let go of what I think I know and look at what I don't know. Tomorrow is just fantasy to me right now. Yesterday is only the fuzzy recollection of what I slightly recall. Bits and pieces of myself are memories locked in time and conscious desitions I have made. Is this how I use my free will? Why do I like to be in a box? Who made my box but me. When will I explore the dream out side my box of black and white colors. What are the real colors I should see?
Mike
Father and son collaboration
Our photographic art is a kinetic motion study, from the results of interacting with my son A.J and his toys.
He was born severely handicapped much like a quadriplegic. On December 17,1998. Our family’s goal has always been to help A.J. use his mind, even though he has minimal use of his body.
A.J. likes to watch lights and movement. One of the few things he can do for himself is to operate a switch that sets in motion lights and various shiny, colorful streamers and toys that swirl above his bed.
One day I took a picture of A.J. with his toys flying out from the big mobile near his bed like swings on a carnival ride. I liked the way the swirling objects and colors looked in the photo.
I wanted to study the motion more and photograph the whirling objects in an artful way, I wanted my son A.J. to be a part of it. After all, he’s the one who inspires me. When A.J. and I work together on our motion artwork, A.J. starts his streamers and objects twirling, I take the photographs.
Activating a tiny switch might not seem like much to some, but it’s all A.J. can do. He controls the direction the mobile will spin, as well as when it starts and stops. The shutter speeds are long, and sometimes, I move the camera and other times I hold it still.
I begin our creation with a Nikon digital camera. Then I use my computer with Photoshop to alter the images into what I feel might be an artistic way. Working with Photoshop, I find the best parts from several images and combine them into the final composite photograph. I consider the finished work to be fine art. The computer is just the vehicle that helps my expressions grow.
I take the photographs and A.J. adds the magic. It’s something this father and son do together. After I’ve taken a few shots, I show him the photos in the back of the camera. When the images are completed, I show him from a laptop. He just looks. He can’t tell me whether or not he likes the images, but he’s always ready to work with me again.
It offers me my only glance into A.J.’s secret world. We’ve built a large collection of images and I hope the motion and color move you as much as they do me.
A.J. inspires me to work harder to understand my life in the areas of art, photography, people, spirituality, and so much more. He truly sets my mind in motion and helps me find the beauty in everyday things.
Mike
Abstract Art set:
www.flickr.com/photos/patnode-rainbowman/sets/72157602269...
AJ Patnode - A Journey of Hope (documentary):
www.youtube.com/watch?v=OR7m8QFcmRM
This shows how I do the Camera work:
www.youtube.com/watch?v=fmjVVGraUVw
AJ'S blog:
Vision conceived as "transparency" is the Buddhist ideal: "as one sees through clear water, the sand, the gravel, and the color of the pebbles, simply by reason of its transparency, so one who
seeks the path of liberation must have just such a clear mind."
The image that illustrates the manner in which an ascetic apprehends the four truths of the Ariya is this: "If at the edge of an alpine lake of clear, transparent and pure water there were to stand a man with keen sight looking at the shells and shellfish, the gravel and the sand and the fish, watching how they swim and how they rest; this thought would come to him: 'This alpine lake is clear, transparent, and pure; I see the shells and shellfish, the gravel, the sand and the fish, how they swim and rest'”.
In this same manner an ascetic apprehends "in conformity with truth" the supreme object of the doctrine. The formula "in conformity with truth" or "with reality" is a recurrent theme in the texts, like the attributes, "eye of the world", or "become eye", or "become knowledge", of the Awakened Ones.
This is naturally an achievement only through a gradual process. "As an ocean deepens gradually, declines gradually, shelves gradually without sudden precipices, so in this law and discipline there is a gradual training, a gradual action, a gradual unfolding, and no sudden apprehension of supreme knowledge."
Again: "One cannot, I say, attain supreme knowledge all at once; only by a gradual training, a gradual action, a gradual unfolding, does one attain perfect knowledge. In what manner? A man comes, moved by confidence; having come, he joins (the order of the Ariya); having joined, he listens; listening, he receives the doctrine; having received the doctrine, he remembers it; he examines the sense of the things remembered; from examining the sense, the things are approved of; having approved, desire is born; he ponders; pondering, he eagerly trains himself; and eagerly training himself, he mentally realizes the highest truth itself and, penetrating it by means of wisdom, he sees." These are the milestones of the development.
It is hardly worth saying that the placing of "confidence" at the beginning of the series does not signify a falling back into "belief": in the first place, the texts always consider that confidence is prompted by the inspiring stature and the example of a master; in the second place, as we can see clearly from the development of the series, it is a matter of a provisional admission only; the real adherence comes when, with examination and practice, the faculty of direct apprehension, of intellectual intuition, absolutely independent of its antecedents, has become possible.
Therefore it is said: "He who cannot strenuously train himself, cannot achieve truth; through strenuous training (an ascetic) achieves truth: therefore strenuous training is the most important thing for the achieving of truth."
Naturally, there is here an implicit assumption, which we shall discuss before long in detail, an assumption, that is to say, that the men to whom the doctrine was directed were not entirely in the state of brute beasts: that they recognised, not as an intellectual opinion, but through a natural and innate sense, the existence of a reality superior to that of the senses. For the "common man," one who thinks in his heart: "There is no giving, no offering, no alms, there is no result of good and bad actions, there is no this world, there, is no other world, there is no spiritual rebirth, there are not in the world ascetics or Brāhmans who are perfect and fulfilled and who, having with their own understanding comprehended, and realised this world and the other world, make known their
knowledge" - for such the doctrine was not considered to have been expounded, since they lack the elementary quality of "confidence" that defines the "noble son" and that is the first member of the series we have mentioned.
Such men, according to an apt textual illustration, are as "arrows shot by night”.
As for the preeminence accorded (in a pragmatic and anti-intellectualistic spirit) to action in the Doctrine of Awakening, we quote another Buddhist simile. A man struck by a poisoned arrow, for whom his friends and companions wish to fetch a surgeon, refuses to have the arrow extracted before learning who struck him, what his name might he, who his people are, what his appearance, if his bow was great or small, of what wood it was made, with what it was strung, and so on. This man would not succeed in learning enough to satisfy him before he died. Just so (says the text) would a man behave who followed the Sublime One only on the condition that the latter gave him answers to various speculative problems, telling him if the world was eternal or not, if body and the life-principle are distinct or not, what happens to the Accomplished One after death, and so on. None of this—says the Buddha—has been explained by me. "And why has it not been explained by me? Because this is not salutary, it is not truly ascetic, it does not lead to disgust, it does not lead to detachment, it does not lead to dispassion, it does not lead to calmness, it does not lead to contemplation, it does not lead to awakening, it does not lead to extinction: therefore has this not been explained by me”.
In the opposing theories regarding the world and regarding man, characteristically reminiscent of the Kantian antinomies, either one opposite or the other might he true. One thing is certain, however: the state in which man actually finds himself, and the possibility of his training himself, during his lifetime, to achieve the destruction of this state.
----
Julius Evola: The Doctrine of Awakening - Part I., Chapter 4. - Destruction of the Demon of Dialectics (excerpt)
A walk into town to see the East Kent Morris dancers on Easter Saturday the 19th April 2025. and to get a haircut. Yellow filter on camera today.M1010693
Best to: View Large and On Black
Please - NO INVITES and AWARDS from now on - Thank you
This photo was taken yesterday evening and at about the same time a dear friend of mine had a car crash and died. I am absolutely devastated from it as she was more than a friend, more like a sister and we were sharing the same BD as well. When I was checking the photos of yesterday I saw that in the lens on this one is a skull, or something very much like it. Couldn't it be the dead, making it clear that she is coming to visit?
In any case I wanted to leave a message for you my friends and contacts. I tried to visit and comment on your photos but am unable to really enjoy what I am seeing due to what happened, and hope you do understand how I am feeling right now. Tomorrow I have to help her family with the funeral of my friend which will be on Sunday. Willem will not be able to upload anything tomorrow so this is the latest of mine until Saturday. I'll try to visit your streams whenever I can this weekend. Thank you for your understanding and {{{HUGS}}} to all of you's...
The Post Processing used was adding a bit of contrast and the signature. And here under you can see the original too.
A series of AI-generated pictures of Audrey H. in different art styles.
To be continued.
Pictures made with Midjourney.
I'm always happy to accept invites to groups as long as I can see their content. If I see "this group is not available to you", my photos won't be made available to that group. Thanks for your understanding.
It's Christmas time, and there's no need to be afraid
At Christmas time, we let in light and banish shade
And in our world of plenty
We can spread a smile of joy
Throw your arms around the world
At Christmas time
But say a prayer and pray for the other ones
At Christmas time, it's hard but while you're having fun
There's a world outside your window
And it's a world of dread and fear
Where a kiss of love can kill you
And there's death in every tear
And the Christmas bells that ring there are the clanging chimes of doom
Well tonight we're reaching out and touching you
Bring peace and joy this Christmas to West Africa
A song of hope they'll have is being alive
Why is comfort deadly fear
Why is to touch to be scared
How can they know it's Christmas time at all
Here's to you
Raise a glass to everyone
Here's to them
And all their years to come
Can they know it's Christmas time at all
Feed the world, let them know it's Christmas time again
Feed the world, let them know it's Christmas time again
Heal the world, let them know it's Christmas time again
Feed the world, let them know it's Christmas time again
Heal the world, let them know it's Christmas time again
Heal the world, let them know it's Christmas time again
Feed the world, let them know it's Christmas time again
Heal the world, let them know it's Christmas time again
Heal the world
P.S.
What is love❗️⁉️
I believe that love, in all its forms, is a powerful energy. As humans, we have the ability to transform it into something radiant. It is an understanding that we are all small particles of time and the universe. Love means caring about the well-being of others more than just focusing on our own interests. If someone is in need, ill, or hungry, it becomes our shared responsibility. It’s a problem we all face together! There's no “I” only “WE”.
If I had to choose my favorite photo of the year that would be this one. Not Italy, not Las Vegas or even Brooklyn Bridge. When I saw this vinyl it was an instant love at first sight. I ask myself often when I travel what if people live differently? What if they terminally ill? What if they don’t have enough strength to move or travel or even to drive 45 minutes to see another location? What if they are unhappy? What if they made irresponsible mistakes? What if their situation is not something that can be reversed? What if they are 95 or 99 years old? What if everything is behind. What if your dreams failed you? What if there’s no happy ending?
What inspires you? Music? Music that has a meaning?
When I look at this vinyl… It’s name, colors; yellow, black & red heart. The name “Band-Aid”… There’s no “happy ending” or “ending”… One just has to apply a band-aid over its own heart and continue making this world a better. Maybe that’s what keeps this planet still moving not just happiness & smiles but billions of small band-aids on the hearts of billions just like yours. Are
The best of fotovilag.hu
Thank you for visiting. The images in this photostream are the work of a group of different photographers not a single person. They have no admin access to the site therefore they are unable to respond to comments or requests. Thank you for your understanding.
Scratched into the horizontal surface of one of the steps leading to Il-Maqluba. Who knows if they still care for each other?
Almere Belfort Nederland Provincie Flevoland. The Netherlands.
Leica-M6 TTL 0.72 Elmarit-M 1:2.8/21 mm ASPH.
Ilford Delta 100 asa.
Developer Ilford ID 11 1+1 20º 11 min.
Nikon Super Coolscan 5000 ED.Film Scanner.
🔴Leica my point of view.
Wetzlar, Deutschland.
Leica-CL 1974 Rangefinder
Leica-M 6 TTL 0.72 1998 Rangefinder
Leica-M6 TTL 0.85 2001 Rangefinder
Thank you everyone for your visit, favorites and comments.
"..,So where are the strong
And who are the trusted?
And where is the harmony?
Sweet harmony
'Cause each time I feel it slippin' away, just makes me wanna cry
What's so funny 'bout peace love & understanding?
What's so funny 'bout peace love & understanding?"
"Once I knew only darkness and stillness... my life was without past or future... but a little word from the fingers of another fell into my hand that clutched at emptiness, and my heart leaped to the rapture of living." - Helen Keller
One of the last HPE models, the VX was the most powerful one in my understanding. This one looked nicely presented, maybe a fairly recent restoration. The shop just behind it seemed to specialise in car parts, so no doubt connected to that.
Observing the trucks is a good way of understanding the political and economic history of a country.
In Myanmar, for example, I could still find some old American military trucks left over from World War II, kept alive by creative village blacksmiths. The only trucks from the 1960s to 1990s were Japanese, mostly Hino THs, apparently every other country boycotted the military junta. In the new millenium a greater variety of trucks appeared on Burmese streets, increasingly Chinese ones.
In Cambodia I have now seen all kinds of Soviet trucks, but most of them were 40 years old or older. The only post-Soviet vehicle still sold in Cambodia today is the Беларус tractor.
This is the mighty Урал truck, produced in Miass. I have also seen КрАЗ, ЗиЛ, ГАЗ, МАЗ and lots of КАМАЗ trucks along the country roads of Cambodia.