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The majority of young Mormons who depart on missions do so because they have experienced a great degree of joy in keeping the commandments and principles which God has established for the progression of all His children. These youth have maintained clean and virtuous lives, free from immorality, drugs, dishonesty, and all the other vices that have such an impact on their worldly peers. Besides abstaining from that which is physically and spiritually harmful, Mormon missionaries have developed good habits of faith, earnest and frequent prayer, scripture study, paying tithing and fast offerings, Sabbath observance, visiting holy temples, and doing acts of kindness and service for their families and others. In all, they have striven to gain and maintain an intimate relationship with the Holy Ghost, who has helped them in the face of trials and temptations and who has borne strong witness to them of the divine and central role of Jesus Christ in God’s plan of happiness. They have gained a powerful testimony of Mormonism as the modern vehical of Christ’s gospel.
Source: Mormon Olympians
Available in Maitreya, Slink phyisque and HG, Belleza Freya and Venus, Tonic, Tonic Curvy, Ocacin, Fitted SML
c1570 Man with his 2 shrouded wives, their inscription lost or removed deliberately++
Their gravestone has been reused with the inscription :
"Here lieth interred ye body of Anne ye late virtuous and pious wife of Clere Talbot, Doctor of Lawe, ye eldest daughter of William Harbourne of Mundham esq who died ye 18th day of December 1649 leaving 8 daughter & coheirs by William Sydnor of Blundeston esq her former husband"
The arms of Talbot and Harbourne are above the figures.
Anne was the eldest daughter of William Harborne 1617 of Mundham by Elizabeth Drury 1624. Her father left her husband 40 shillings and Anne a great white silver bowl that he had purposely set out for her, her mother left her "a ring of the price of 10 shillings*."
She m1 (with £300) William Sydnor 1632 son of Elizabeth Reade and Henry Sidnor sonne and grandson & heir of William Sidnor 1614 of Blundeston flic.kr/p/zh8UfH where he is buried (In addition to Blundeston manor he inherited property in Conisfor, Belton , Henstead , Benacre , Langley's (pightells), Wrentham, Fritton, Sotterley and Bridroffe)
Children with William Sydnor - 8 under age daughters alive at the death of their father in 1632 whose wardship was granted to Anthony Berry / Bury for a fine of 200 marks who passed their wardships to Clere Talbot (their grandmother Elizabeth Drury left 40 shillings to them )
1. Elizabeth Sydnor b1621 m1 Thomas Fuller (m2 W Donne?)
2. Anne 1623-1665 flic.kr/p/vfFK8W m Glover Denny 1695 flic.kr/p/ukYALC
3. Sarah 1625-1664/5 m 1655 William Castleton of Stuston & Thurlton
4. Mary b1626 m John KItchingman son of John Kitchingman & Frances Talbot (?):
5. Hester b1628 m Robert Willingham of Dunston
6. Susan b1629 m Charles Barnwell
7. Abigail b1630 m Robert Manley
8. Lydia b1631 m William Avery
(In 1651 these daughters conveyed Blundeston and Fritton manors to William Heveningham & his heirs for ever ).
Widower Clere Talbot m2 Margaret Buxton
Clere died in 1654
www.sydnor.org/eighth_generation.htm
++( Mill Stephenson, in "Monumental Brasses in the British Isles" (1926) says that "the brass is usually assigned to Clere Talbot, LL.D. and his 2 wives. Mr. Toke says: "It is clear that the inscription (on the slab) has nothing to do with the brasses, which are of a much earlier date, probably about 1570. The stone appears to have been utilised for the inscription to Dr. Talbot's wife without any attempt being made to remove the brasses. Haines ('Manual of Monumental Brasses,' 1861 says that the brass is probably a palimpsest, and he is almost certainly right, judging by the unutilised space round the head of the male figure."' ) - Church of St Remigius Dunston Norfolk
Vincent Liem was born in 1732 in the village of Thon Dong, village of Tra Lu, Catholic parish of Phu Nhai. This place is referred to by the historical documents of Viet Nam as the area where the preaching of Christianity first took place in Viet Nam, in the year 1533 during the dynasty of King Le Trang Ton.
Liem's father, Mr. Anthony Doan, was a dignitary of his rural region; his mother, Mrs. Mary Doan, was like his Father in the sense that both of them were pious, virtuous Christians who were always dedicated to educating their good children and fulfilling their duties.
GOING ABROAD FOR STUDYING
Upon turning twelve years old, Vincent Liem was admitted into the House of God in Luc Thuy. He was a bright, wise and religious seminarian. Three years later he was chosen and sent to Manila (Capital of the Philippines) to continue his studies in the high school of St. John and college of St. Thomas, which were administered by the Dominican Fathers. While studying suứects concerning temporal matters and secular life, Vincent Liem prepared himself to join the Order of St. Dominic. He was accepted to wear the habit of that Order on September 8, 1753 when he was 21 years of age.
After one year in the novitiate, he pronounced three vows and accepted a religious name "Vincent of Peace". After that, Brother Liem tried very hard to study philosophy, theology and other specialized suứects for his priesthood preparation.
RETURNING TO HIS HOMELAND
In 1758, a year full of unforgettable memories for Vincent of Peace, he was ordained a priest, and prepared to go back to his homeland. On January 20, 1759, he came back to Annam and shed copious tears of joy upon seeing his relatives, loved ones and dear Christians. They welcomed him with the respect reserved for an elite priest who came back home from a foreign country after finishing his specialized studies there.
After a period of time teaching at the seminary of Trung Linh, Father Vincent Liem was sent to preach the Gospel in the areas of Quat Lam, Trung Lao, Luc Thuy, Trung Le. He was appreciated by all the people, for he served them with all his capabilities without minding about the dangers and difficulties.
His two letters during that period are still kept in the archives. In them, Father Vincent related one of the remarkable victories of the Christian Church of Vietnam: The sixth Prince, a young brother of the Lord Trinh Doanh (1740-1767) of Tonkin (North Vietnam) had converted to the Catholic faith and received Baptism before dying peacefully and happily.
Father Liem also reported much information concerning the Church of Tonkin, particularly the persecution that our Christians had to cope with their trial to maintain their holy faith, as well as the perils he himself had to confront during the course of his preaching.
By 1767, in the dynasty of King Canh Hung, Lord Trinh Sam had put to death a Buddhist monk for having committed a minor offense against the laws of that kingdom. Therefore, in order to avoid the wide-spread rumors among the people that he had protected Christianity and persecuted Buddhists, the Lord immediately ordered that all the priests and believers of Christianity be imprisoned. However, that persecution could not discourage brave Christian apostles.
On October 2, 1733, Father Vincent Liem was arrested while he was preaching the Gospel in Luong Dong. He was taken to the province of Hung Yen and kept prisoner there. In the penitentiary he met a Spanish priest who was called Father Hyacinth Gia, who had been confined there several months prior.
THE CONFERENCE OF FOUR RELIGIONS
At that time, a famous conference called the "Conference of Four Religions" took place in the capital and made a remarkable mark in the history of the religions of Vietnam. Its purpose was written in a booklet which was entitled "The Conference of the Great Masters of Four Religions" and was re-edited many times in Tonkin and Cochichina.
The booklet recounted that in the time of the dynasty of King Canh Hung, Lord Trinh Sam had captured two priests of the Christian religion, one of whom was a European and the other a native. At that time there was an important and high-ranked mandarin in the royal court who was the uncle of the Lord and had a Christian mother who was called "Great Lady Tram", even though he himself was a pagan. This Great Lady Tram was born in the province of Hai Duong. She was very pious and used to advise her son, that high ranked mandarin, to convert to the Christian faith. However, the mandarin was in a dilemma and did not know whether or not he should accept the advice of his mother or implement the order of persecution of Lord Trinh Sam. He got an idea to summon the representatives of four religions for a conference: Buddhism, Taoism, Confucianism, and Christianity.
In order to act out his plan, he invited a Confucian, a Buddhist monk, a Taoist witch and two Christian priests, who were being imprisoned in the capital city, to his palace.
The debate between religions occurred in his presence.
He declared the opening of the conference and expressed the ideas of his heart and mind. He said that he had heard of several religions very often and did not know which one he should choose and believe in; therefore, he had those religious leaders summoned for a conference and debate on the suứects of the laws, purposes, doctrines and philosophy of each religion so that he could make up his mind and decide.
After presenting their primary opinions, the two representatives of Christianity suggested some topics for the debate as follows: Who created human beings? For what purpose are we, as human beings, living this life and what must we do? Where will we be after death? All the representatives of the other religions accepted this suggestion. The high mandarin determined that each of those questions should be discussed with full details for a whole day, so that he could understand the plain truth and learn which religion was right. The conference lasted for three consecutive days.
The booklet "The Conference of the Masters of Four Religions" does not refer to the names of the two Christian priests, but they were believed to be Father Gia (Casteneda) and Father Vincent Liem, according to tradition and the opinion of many other authors.
THE GLORIOUS REWARDS
The mandarin mentioned above appreciated highly the reasons and truths that the two representatives of Christianity pointed out to him and to all present. However, his nephew, Lord Trinh Sam, was very different from him, and decided to terminate the fates and lives of the two Christian priests. Being urged by his mother, who was an iniquitous woman, hostile to the Christians, Lord Trinh Sam wrote a death sentence for both of the Catholic preachers.
On October 7, 1773 Father Vincent Liem, along with Father Casteneda, shed his blood for the cause of God after fifteen years of service in the priesthood.
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Update : New relic( Ex Ossibus) of Saint Lawrence Ngon , farmer martyr in VietNam.
The vigor of faith
At the age of twenty-two, the main concern of Saint Lawrence Ngon during the time he was imprisoned for his beliefs was his loving young wife and his aged parents in need of someone to care for them in old age. However, just as in the story of many other Vietnamese martyrs, the spiritual and emotional support of generous relatives became a very important factor. Mr. Ngon's family agreed to let him go back to prison after he had escaped to visit them. Even his mother and his virtuous wife, whom he dearly loved, were present at his execution to encourage him. Once again, we had the chance to witness the vigor of faith: more powerful than cruel oppression, stronger than the fear of losing loved ones, and even mightier than death.
Prudence vs. imprudence
Lawrence Ngon was born in 1840 into a devout family of Luc-Thuy Parish, Giao-Thuy County, Nam-Dinh Province, a long-established parish in the Diocese of Trung. His parents were Dominic and Mary Thao. He married and was an exemplary husband and father. Once when he was arrested and forced to renounce his religion, he had to bribe the officials to gain his freedom. This was probably due to a great love for his family and his inability to be unfaithful to God.
The religious persecution under King Tu-Duc became more and more intense every day. The last imperial decree issued on August 5, 1861 prohibiting the practice of Christianity caused great suffering and sorrow to many innocent people. This decree also led to the complete destruction or confiscation of the whole infrastructure of the Church in Viet-Nam. Almost all of the property and farm lands of the faithful had been either burned, destroyed, or confiscated and given to the non-believers. Two words were tattooed on the cheek of believers: "bad religion." Every believer was kept under the control and surveillance of five non-believers. Priests and religious were arrested; most of them either died in prison or were martyred. A number of them were able to escape into the jungles where they gradually died either of hunger or of disease. In the history of the whole Church, there was rarely any persecution so meticulous and cruel.
During this highest point of the persecution, Lawrence Ngon was arrested the second time on September 8, 1861, and was transferred to Xuan-Truong County, Nam-Dinh Province. Worrying about his family, he escaped from prison to visit his parents and family in order to assure them and to encourage them to persevere in their faith, and then came back to prison. The officials ordered him to be put in yoke and transferred to the prison at An-Xa in the County of Dong-Quan.
In prison, Mr. Ngon endured disgrace and many hardships for the sake of the Holy Name of Christ. Yet, he still considered that not enough; he abstained from food three times a week and repented every time he thought about the faults he had committed in the past. Furthermore, Mr. Ngon always comforted and encouraged other prisoners to endure all hardships and to avoid offending God. His words were often repeated by his fellow prisoners:
"We have to be steadfast, even in case of painful and cruel tortures. We have to fear even thinking about committing the offense of stepping on the cross."
Once, the imperial judge called him in to persuade him saying, "As young as you are, why are you so foolish and ready to accept death? Just step on the cross, and you will be free to go back to your family."
Mr. Ngon replied:
"I hold to my religion worshipping God, the Lord of Heaven and Earth. The cross was used by God to save mankind, and thus I can only venerate it but will never trample upon it. If your honor lets me live, I will be grateful. Otherwise, I am willing to accept death for the faith in my God."
At another interrogation amid tortures, when the soldiers tried to force him to trample the cross, he prostrated himself instead and respectfully paid homage to the cross. That proud expression of his faith made the officials so angry that they sentenced him to death by beheading.
Eternal glory
Eight and a half months after his capture, the faithful servant Lawrence Ngon had the honor of shedding his blood to glorify the Holy Name of the One Who had given up His own life for him and all mankind. In the presence of two of his most loving relatives, his mother and his virtuous wife, Mr. Ngon proudly walked to the execution ground at An-Triem, Nam-Dinh, to receive the grace of martyrdom on May 22, 1862.
"The godless say to themselves:
‘Let us lie in wait for the virtuous man, since he annoys us
and opposes our way of life,
reproaches us for our breaches of the law
and accuses us of playing false to our upbringing.
‘Let us see if what he says is true,
let us observe what kind of end he himself will have.
If the virtuous man is God’s son, God will take his part
and rescue him from the clutches of his enemies.
Let us test him with cruelty and with torture,
and thus explore this gentleness of his
and put his endurance to the proof.
Let us condemn him to a shameful death
since he will be looked after – we have his word for it.’"
– Wisdom 2:12. 17-20, which is today's First Reading at Mass. My sermon for today can be read here.
These 16th-century stained glass windows are in Fairford Parish Church in Gloucestershire.
Season's Greetings to all my Flickr friends!
The goat dance appears in the habit of the New Year's Eve as a symbol of fertility and fecundity, connecting the Romanian territory to the Greek antiquity and to the Oriental civilizations.
Watching today the play of the Goat mask, in every area of the country, you'll recognize in the virtuous pantomime of the mask bearer, in the vitality of his movements but also in the death and rebirth of the Goat, the ancient symbol of vegetation. The goat dance is a frantic dance, which is executed for hundred of years in every carolled house.
Everything is extremely glittering and fascinating, reflecting the light and the relegation of the dark and the cold, which destroyed the vegetation. The body of the Goat is made of textile (carpets, red sail) on which other decorative elements are sewed.
A noisy children group accompanies the mask together with the country singers who accompany the goat dance. The goat jumps, jerks, turns round, and bends, clattering regularly the wooden jaws offering a remarkable authentic show.
© Ioan C. Bacivarov
All the photos on this gallery are protected by copyright and they are not for being used on any site, blog or forum without the explicit permission from the author, Ioan Bacivarov. Thank you in advance
Please view my most interesting photos on flickriver stream: www.flickriver.com/photos/ioan_bacivarov/
IMF economists Tao Sun, Parma Bains, and and Akihiko Yoshida, Deputy Director General for International Bureau, Ministry of Finance of Japan, participate in a Capacity Development Talk moderated by Eva-Maria Graf titled Digital Money: Building Capacity for a Virtuous Circle at the International Monetary Fund.
IMF Photo/Cory Hancock
11 April 2022
Washington, DC, United States
Photo ref: CH220411012.arw
Built in 1902, Sacred Heart Catholic Church overlooks the township of Yea from its uppermost point along one of Yea’s premier boulevards; The Parade.
Sacred Heart Catholic Church is a fine classical example of a Victorian Academic Gothic church. Gothic architecture was perceived by the pious Victorians as an expression of religious, and therefore, moral values. Its revival was thus seen as virtuous and equated with moral revival. For this reason an ecclesiastical character was predominant. As befits such architecture, Sacred Heart is a smart red brick church with elegant lines which demonstrates the excellent stone masonry of the builders. It was built for the princely sum of £2,369.00, a considerable amount more than the £600.00 it cost to build its neighbor, St Luke’s Anglican Church. The current red brick Sacred Heart Church replaced the original 1890 timber church building. It was built by the Reverend Patrick O’Reilly and was blessed an opened by the Most Reverent Thomas Joseph Carr (1839-1917) on the 26th of October 1902. It features a steeply pitched roof of slate tiles and plainly fashioned walls that are decorated with stone detailing. It features common qualities of Victorian Academic Gothic architecture including a parapeted gable, wall buttresses with stone capping marking structural bays, and lancet stained glass windows with elegant tracery around them.
Yea is a small country town located 109 kilometres (68 miles) north-east of Melbourne in rural Victoria. The first settlers in the district were overlanders from New South Wales, who arrived in 1837. By 1839, settlements and farms dotted the area along the Goulburn River. The town was surveyed and laid out in 1855 and named after Colonel Lacy Walter Yea (1808 – 1855); a British Army colonel killed that year in the Crimean War. Town lots went on sale at Kilmore the following year. Settlement followed and the Post Office opened on 15 January 1858. The town site was initially known to pioneer settlers as the Muddy Creek settlement for the Yea River, called Muddy Creek until 1878. When gold was discovered in the area in 1859 a number of smaller mining settlements came into existence, including Molesworth. Yea expanded into a township under the influx of hopeful prospectors, with the addition of several housing areas, an Anglican church (erected in 1869) and a population of 250 when it formally became a shire in 1873. Yea was promoted as something of a tourist centre in the 1890s with trout being released into King Parrot Creek to attract recreational anglers. A post office was built in 1890, followed by a grandstand and a butter factory (now cheese factory) in 1891. There was a proposal in 1908 to submerge the town under the Trawool Water Scheme but it never went ahead. Today Yea is a popular stopping point for tourists on their way from Melbourne to the Victorian snow fields and Lake Eildon, and is very popular with cyclists who traverse the old railway line, which has since been converted into a cycling trail.
...to be the saddle on a bike. That's right, my love ...you make yourself comfy up on that seat. All that cycling'll keep you fit and make you look pretty for us. A big cycling nation, the Belgians. The Dutch predilection for the bicycle is usually attributed to the flatness of their terrain. I don't know whether this is true or just a bit of cod ethnography. Certainly the Belgians, whose country is quite hilly in places, are not far behind and, in my limited experience, the situation is much the same in conterminous parts of Germany.
Note that the lady in the photo wears her ordinary clothes and that the bicycle itself does not aspire to be a kind of pedal-powered Maserati. Dodging them is all part of the fun of a short visit, but I must say I'm rather glad that cycling is not so much a universal practice in England as on the near continent. The problem is not with bicycles, but with the English. In England cycling has become a marriage of moral superiority and egotism, not an attractive combination in any man ...and I'm afraid the more fetishistic kind of cycling is now a largely testosterone-related phenomenon. Nothing makes me tremble more than one of those chaps in early middle age ...probably an administrator in social services... who expects us all to defer to him as he weaves through the traffic in defiance of traffic lights in an attempt to exceed his "personal best" (the record that anyone can break) to the office. It's all there in the virtuous, bearded, encrimsoned countenance under the helmet, and the steely glint of the spectacle frames ...the fool's assent to the delusions of his time.
The film here, by the way, is Ilford Pan 400. I'd never heard of it until I stumbled upon it at the website of an online supplier of photographic wares. I suppose someone must be buying it, otherwise Ilford would have discontinued it long ago; but, as a 400ASA black & white film it duplicates Delta 400 and HP5+. Seems perfectly OK, but I'm not sure how it differs, or what its advantages are, over other 400ASA films.
Judith Leyster, Haarlem 1609 - Heemstede 1660
Man offering money to a woman/The Proposition (1631)
Mauritshuis, Den Haag / The Hague
This painting is by one of the few women painters of the seventeenth century: Judith Leyster. By the light of an oil lamp, a young woman is bowed over her needlework, with her feet on a foot warmer. A man is trying to attract her attention with a handful of coins – he wants to buy her love. But the woman does not respond to his offer, and works on undisturbed. She is a model of virtuousness.
Accession Number: 1957.375
Display Artist: Utagawa Kuniyoshi
Display Title: Tokiwa and her children escaping in the snow
Translation(s): Tokiwa Gosen
Series Title: Lives of Wise and Virtuous Women
Suite Name: Kenjo reppuden
Creation Date: 1841-1842
Medium: Woodblock
Height: 13 3/4 in.
Width: 9 7/8 in.
Display Dimensions: 13 3/4 in. x 9 7/8 in. (34.93 cm x 25.08 cm)
Publisher: Ibaya Senzaburo
Credit Line: Bequest of Mrs. Cora Timken Burnett
Label Copy: "During the civil conflict of 1159, known as the Heiji Rebellion, the father of Yoshitsunewho was to grow into one of Japans most celebrated samurai heroeswas killed. In the wake of this tragedy, the boys mother escaped with him and his two brothers to the mountains in the midst of a snowstorm. In this heartrending scene, the artist Kuniyoshi conveys the womans strength and maternal tenderness as she leans against the wind. The tiny shoes of the toddlers she protects are visible under her cloak. One of the boys would grow to become the founder of the Kamakura Shogunate; and the other, Yoshitsune, would famously defend the honor of the Minamoto clan."
Label Copy (Spanish): "Durante el conflicto civil de 1159 conocido como la Rebelin Heiji, fue asesinado el padre de Yoshitune, quien sera uno de los hroes samuris ms famosos. Siguiendo esta tragedia, la madre del nio escap con l y sus dos hermanos hacia las montaas en medio de una nevada.En esta escena desgarradora, el artista Kuniyoshi transmite la fuerza de la mujer y su ternura maternal mientras se inclina contra el viento. Los pequeos zapatos de los nios que protege pueden verse bajo su capa. Uno de los nios se convertira en el fundador del Shogunato de Kamakura y el otro, Yoshitune, famosamente defendera el honor del clan de Minamoto. "
Collection: The San Diego Museum of Art
Being a portmanteau of "some" and "more," as in, "Can we please have s'more?"
A traditional Amurican dessert, made from toasted marshmallows, Hershey bars (a waxy chocolate-like substance) and Graham crackers. The last is a local thing, having been invented about half a mile from here. They were once thought to extinguish the flames of concupiscence. (Dost thou think, because thou art virtuous, there shall be no s'mores and ale?)
The Virtuous Woman. “Who can find a Virtuous Woman for her price is far above Rubies.” Window in memory of Ellen Egerton-Warburton, created by William Bustard of Brisbane, unveiled 12 Nov 1950.
“EGERTON - WARBURTON. — On January 18, at her home, Ellen, dearly beloved wife of the late Peter Egerton-Warburton and mother of Wilbraham and Elizabeth.” [Advertiser 19 Jan 1949]
“Two stained glass windows in memory of the late Peter Egerton-Warburton and Ellen Egerton-Warburton, who died in 1944 and 1949 respectively, were unveiled and dedicated by Canon H. H. Coles in a ceremony at All Souls' Church, St. Peters, on Sunday morning. The windows were given by Mrs. F. M. Mosey and Mr. W. Egerton-Warburton, children of the late Mr. and Mrs. Egerton-Warburton.” [Advertiser 14 Nov 1950]
Church foundation stone 11 Sep 1915 by Bishop Thomas, dedicated 30 Jun 1916. Previous wooden church opened 2 Nov 1883 in Sixth Ave.
‘Dame CATHARINE late wife of Sir DRUE DRURYE, gentleman usher of ye privy chamber of our soveraign ladye Queen Elizabeth. Daughter and sole Heire of William FINCHE of ye parishe Esquire. She deceased ye 13 Daye of September 1601 in ye 45 yeere of Hir age’.
‘If virtuous rage of oldiscene, If worthye matche commende,
If modeste life, If children sweete, If meeke and Godlye ende,
Then she whoe lyeth enterred heere, Was sure and happye wighe
Whoe with these golden graces all, And many more was dighe,
Cease then to mourne for hir you frends Whose vertues rare were founde
Hir soule in blisse doth raigne in Heaven, Though bodye rott in grounde’.
Sir Drue Drury and his second wife Catherine Finche She died 1601. monument erected at her death.
Children
1. Elizabeth m1 (2nd wife) Sir Thomas Wingfield son of Sir Robert Wingfield of Letheringham (d 1609) www.flickr.com/photos/52219527@N00/14300836067/ widower of Radcliff Gerrard www.flickr.com/photos/52219527@N00/14005154053/ m2 Henry Reynold of Belstead
2. Ann www.flickr.com/photos/52219527@N00/14450695084/ m Sir John Deane of Great Maplestead www.flickr.com/photos/52219527@N00/14428597446/
3. Frances m Sir Robert Botiler of Wotton
4. Drue Drury, 1st Bart of Riddlesworth (1588-1632) m Anne daughter of Edward Waldegrave of Canfield
‘.Drue was the son of Sir Robert Drury and Elizabeth daughter of Edmund Brudenell,
His brother was Sir William Drury,Lord Justice governor of Ireland in 1576 who married Margaret, daughter of Thomas Lord Wentworth,
Drue had m1 Elizabeth, daughter of Sir Phillip Calthorpe and Amata Boleyn (aunt of Queen Ann Boleyn)
Drue's grandparents were Sir Robert Drury Sr. (1463-1536) Privy Councilor to King Henry VII and Speaker of the House of Commons and Anne www.flickr.com/photos/52219527@N00/4258436115/ daughter of Sir William Calthorpe and Elizabeth Stapeleton.
Elizabeth Stapleton (1442-1505) was the daughter of Sir Miles Stapleton and Catherine de la Pole.
Catherine de la Pole was the daughter of Sir Thomas de la Pole and Ann Cheney.
Sir Thomas de la Pole was the son of Michael de la Pole1410 and Katherine Stafford www.flickr.com/photos/52219527@N00/536984151/
Sir Drue Drury, Gentleman Usher of ye privie chamber of our most gracious soveraigne ladye Queene Elizabeth. In 1559 Dru and his brother William, a soldier, were sent to the Tower for several months charged with the attempted murder of Robert Dudley the Queens favourite who was rumoured at the time to be in line to marry the Queen. Whether there was any substance in the accusation is not clear because it was Dudley himself who later secured their release. (Elizabeth the Queen by Alison Weir)
Sir Drue Drurye was one of the Commissioners of Elizabeth I who was responsible for the conveyance to Fotheringhay Castle of the warrant for the execution of Mary Queen of Scots. It is understood that he was also a witness to the signature on this warrant. As assistant to Paulet he co-signed an anguished letter to Elizabeth when it was intimated that Paulet should quietly "do away" with Mary to save Elizabeth from having to go through with her execution. Paulet wrote the letter adding my assistant" subscribes in his heart to my opinion"
Sir Drue m1 (3rd husband) Elizabeth d1578 www.flickr.com/gp/52219527@N00/8qn3C1 daughter of Sir Phillip Calthorpe and Amata Boleyn (aunt of Queen Ann Boleyn) widow of Sir Henry Parker & Sir William Woodhouse who brought him the manor of Riddlesworth, but gave him no children.
He m2 Catherine, daughter of William Finch of Lynsted who shares this tomb - he has a also has a monument at Riddlesworth www.flickr.com/photos/52219527@N00/4381923692/
The top of this memorial has 2 coats of arms, one to the Drury family above which is the second which bears in part the boars of the Hugessen/ impaling Brockman belonging to William Hugessen, son of James, who married Margery Brockman, the record of which appears on the large memorial against the east wall of the chapel. The church was bombed during the war and the monuments affected, the coat of arms could well have been replaced wrongly then.
Built in 1902, Sacred Heart Catholic Church overlooks the township of Yea from its uppermost point along one of Yea’s premier boulevards; The Parade.
Sacred Heart Catholic Church is a fine classical example of a Victorian Academic Gothic church. Gothic architecture was perceived by the pious Victorians as an expression of religious, and therefore, moral values. Its revival was thus seen as virtuous and equated with moral revival. For this reason an ecclesiastical character was predominant. As befits such architecture, Sacred Heart is a smart red brick church with elegant lines which demonstrates the excellent stone masonry of the builders. It was built for the princely sum of £2,369.00, a considerable amount more than the £600.00 it cost to build its neighbor, St Luke’s Anglican Church. The current red brick Sacred Heart Church replaced the original 1890 timber church building. It was built by the Reverend Patrick O’Reilly and was blessed an opened by the Most Reverent Thomas Joseph Carr (1839-1917) on the 26th of October 1902. It features a steeply pitched roof of slate tiles and plainly fashioned walls that are decorated with stone detailing. It features common qualities of Victorian Academic Gothic architecture including a parapeted gable, wall buttresses with stone capping marking structural bays, and lancet stained glass windows with elegant tracery around them.
Yea is a small country town located 109 kilometres (68 miles) north-east of Melbourne in rural Victoria. The first settlers in the district were overlanders from New South Wales, who arrived in 1837. By 1839, settlements and farms dotted the area along the Goulburn River. The town was surveyed and laid out in 1855 and named after Colonel Lacy Walter Yea (1808 – 1855); a British Army colonel killed that year in the Crimean War. Town lots went on sale at Kilmore the following year. Settlement followed and the Post Office opened on 15 January 1858. The town site was initially known to pioneer settlers as the Muddy Creek settlement for the Yea River, called Muddy Creek until 1878. When gold was discovered in the area in 1859 a number of smaller mining settlements came into existence, including Molesworth. Yea expanded into a township under the influx of hopeful prospectors, with the addition of several housing areas, an Anglican church (erected in 1869) and a population of 250 when it formally became a shire in 1873. Yea was promoted as something of a tourist centre in the 1890s with trout being released into King Parrot Creek to attract recreational anglers. A post office was built in 1890, followed by a grandstand and a butter factory (now cheese factory) in 1891. There was a proposal in 1908 to submerge the town under the Trawool Water Scheme but it never went ahead. Today Yea is a popular stopping point for tourists on their way from Melbourne to the Victorian snow fields and Lake Eildon, and is very popular with cyclists who traverse the old railway line, which has since been converted into a cycling trail.
I've been preoccupied with domestic chores today and as a result I feel virtuous but rather uninspired ... so to change that, for the Pretty Pink Tuesday theme: Hint of Pink ... a corset belonging to Barbie, who turned 50 this month.
HPPT!
IMF economists Tao Sun, Parma Bains, and and Akihiko Yoshida, Deputy Director General for International Bureau, Ministry of Finance of Japan, participate in a Capacity Development Talk moderated by Eva-Maria Graf titled Digital Money: Building Capacity for a Virtuous Circle at the International Monetary Fund.
IMF Photo/Cory Hancock
11 April 2022
Washington, DC, United States
Photo ref: CH220411008.arw
“On life's journey faith is nourishment,
virtuous deeds are a shelter,
wisdom is the light by day
and right mindfulness is the protection by night.
If a man lives a pure life,
nothing can destroy him.” ~ Buddha ~
“If one keeps loving faithfully what is really worth loving,
and does not waste one's love on insignificant and unworthy and meaningless things,
one will get more light by and by and grow stronger.
Sometimes it is well to go into the world and converse with people, and at times one is obliged to do so,
but he who would prefer to be quietly alone with his work, and who wants but very few friends, will go safest through the world and among people.
And even in the most refined circles and with the best surroundings and circumstances, one must keep something of the original character of an anchorite, for other wise one has no root in oneself; one must never let the fire go out in one's soul, but keep it burning.
And whoever chooses poverty for himself and loves it possesses a great treasure, and will always clearly hear the voice of his conscience; he who hears and obeys that voice, which is the best gift of God, finds at least a friend in it, and is never alone.” ~ Vincent van Gogh ~
note: Thanks Vincent . . . but I'm not going to cut off my ear to prove a point!
SAINT VINCENT PHẠM HIẾU LIÊM
Dominican priest, 41 years of age
"From my childhood, I am a Catholic,
I must obey God only."
Beheaded on October 7,1773
(by Trần Thế Miên)
Vincent Liem was born in 1732 in the village of Thon Dong, village of Tra Lu, Catholic parish of Phu Nhai. This place is referred to by the historical documents of Viet Nam as the area where the preaching of Christianity first took place in Viet Nam, in the year 1533 during the dynasty of King Le Trang Ton.
Liem's father, Mr. Anthony Doan, was a dignitary of his rural region; his mother, Mrs. Mary Doan, was like his Father in the sense that both of them were pious, virtuous Christians who were always dedicated to educating their good children and fulfilling their duties.
GOING ABROAD FOR STUDYING
Upon turning twelve years old, Vincent Liem was admitted into the House of God in Luc Thuy. He was a bright, wise and religious seminarian. Three years later he was chosen and sent to Manila (Capital of the Philippines) to continue his studies in the high school of St. John and college of St. Thomas, which were administered by the Dominican Fathers. While studying suứects concerning temporal matters and secular life, Vincent Liem prepared himself to join the Order of St. Dominic. He was accepted to wear the habit of that Order on September 8, 1753 when he was 21 years of age.
After one year in the novitiate, he pronounced three vows and accepted a religious name "Vincent of Peace". After that, Brother Liem tried very hard to study philosophy, theology and other specialized suứects for his priesthood preparation.
RETURNING TO HIS HOMELAND
In 1758, a year full of unforgettable memories for Vincent of Peace, he was ordained a priest, and prepared to go back to his homeland. On January 20, 1759, he came back to Annam and shed copious tears of joy upon seeing his relatives, loved ones and dear Christians. They welcomed him with the respect reserved for an elite priest who came back home from a foreign country after finishing his specialized studies there.
After a period of time teaching at the seminary of Trung Linh, Father Vincent Liem was sent to preach the Gospel in the areas of Quat Lam, Trung Lao, Luc Thuy, Trung Le. He was appreciated by all the people, for he served them with all his capabilities without minding about the dangers and difficulties.
His two letters during that period are still kept in the archives. In them, Father Vincent related one of the remarkable victories of the Christian Church of Vietnam: The sixth Prince, a young brother of the Lord Trinh Doanh (1740-1767) of Tonkin (North Vietnam) had converted to the Catholic faith and received Baptism before dying peacefully and happily.
Father Liem also reported much information concerning the Church of Tonkin, particularly the persecution that our Christians had to cope with their trial to maintain their holy faith, as well as the perils he himself had to confront during the course of his preaching.
By 1767, in the dynasty of King Canh Hung, Lord Trinh Sam had put to death a Buddhist monk for having committed a minor offense against the laws of that kingdom. Therefore, in order to avoid the wide-spread rumors among the people that he had protected Christianity and persecuted Buddhists, the Lord immediately ordered that all the priests and believers of Christianity be imprisoned. However, that persecution could not discourage brave Christian apostles.
On October 2, 1733, Father Vincent Liem was arrested while he was preaching the Gospel in Luong Dong. He was taken to the province of Hung Yen and kept prisoner there. In the penitentiary he met a Spanish priest who was called Father Hyacinth Gia, who had been confined there several months prior.
THE CONFERENCE OF FOUR RELIGIONS
At that time, a famous conference called the "Conference of Four Religions" took place in the capital and made a remarkable mark in the history of the religions of Vietnam. Its purpose was written in a booklet which was entitled "The Conference of the Great Masters of Four Religions" and was re-edited many times in Tonkin and Cochichina.
The booklet recounted that in the time of the dynasty of King Canh Hung, Lord Trinh Sam had captured two priests of the Christian religion, one of whom was a European and the other a native. At that time there was an important and high-ranked mandarin in the royal court who was the uncle of the Lord and had a Christian mother who was called "Great Lady Tram", even though he himself was a pagan. This Great Lady Tram was born in the province of Hai Duong. She was very pious and used to advise her son, that high ranked mandarin, to convert to the Christian faith. However, the mandarin was in a dilemma and did not know whether or not he should accept the advice of his mother or implement the order of persecution of Lord Trinh Sam. He got an idea to summon the representatives of four religions for a conference: Buddhism, Taoism, Confucianism, and Christianity.
In order to act out his plan, he invited a Confucian, a Buddhist monk, a Taoist witch and two Christian priests, who were being imprisoned in the capital city, to his palace.
The debate between religions occurred in his presence.
He declared the opening of the conference and expressed the ideas of his heart and mind. He said that he had heard of several religions very often and did not know which one he should choose and believe in; therefore, he had those religious leaders summoned for a conference and debate on the suứects of the laws, purposes, doctrines and philosophy of each religion so that he could make up his mind and decide.
After presenting their primary opinions, the two representatives of Christianity suggested some topics for the debate as follows: Who created human beings? For what purpose are we, as human beings, living this life and what must we do? Where will we be after death? All the representatives of the other religions accepted this suggestion. The high mandarin determined that each of those questions should be discussed with full details for a whole day, so that he could understand the plain truth and learn which religion was right. The conference lasted for three consecutive days.
The booklet "The Conference of the Masters of Four Religions" does not refer to the names of the two Christian priests, but they were believed to be Father Gia (Casteneda) and Father Vincent Liem, according to tradition and the opinion of many other authors.
THE GLORIOUS REWARDS
The mandarin mentioned above appreciated highly the reasons and truths that the two representatives of Christianity pointed out to him and to all present. However, his nephew, Lord Trinh Sam, was very different from him, and decided to terminate the fates and lives of the two Christian priests. Being urged by his mother, who was an iniquitous woman, hostile to the Christians, Lord Trinh Sam wrote a death sentence for both of the Catholic preachers.
On October 7, 1773 Father Vincent Liem, along with Father Casteneda, shed his blood for the cause of God after fifteen years of service in the priesthood.
Sexy and playfull, Virtuous is available in 5 color choices at marketplace.secondlife.com/stores/161652 Appliers for Maitreya, Slink Original, Slink Hourglass, Omega, Belleza as well as standar avatar clothing layers. Includes Top & garters, stockings as well as Mesh Skirt in 5 standard sizes!!! **To see all Edge Items your Maturity Level must be set on General, Moderate, Adult**
Worn:
Accessories:
+Spellbound+ Astarte // Group Gift / June
(r)M~Posture V-Collar (Women) ~ No.09
[MANDALA]STEKING_EARS_Season 5
*NW* Virtuous Wings
REIGN.- BOHO RINGS- Mandarin Set
REIGN.- KARIZMA PUMPS- FATPACK
Clothes:
Foxes {Intimates} - Bra & Panties - White Set (unpacked)
Shape:
[BELISSIMA]-BODY-MALU(My Mod)
Skin & Make Up:
[PF] Harley - SPECIAL FATPACK
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Tattoos:
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"The Right Honorable & noble Lord John Earle of Rutland, Lord Rosse of Hamelac Trusbott & Belvoir lieth here buried. Hee succeeded his brother Edward in this said erledome and baronies and therein lived until Saturday the 24 day of February the next following in the same year 1588 on which day he deceased at Nottingham from whence his corps was hither brought & buried on the 2 day of Aprill following 1588.
Hee was made Liuetenant of ye countie of Nottingham 1587 . Hee had issue by his most honorable and virtuous ladie Elizabeth Charleton, daughter of Fraunces Charleton esquire, five sonnes to witte
Edward who died at his age of ...........
Roger now Erle of Rutland, Lord Rosse of Hamlack Trusbott & Belvoir
Fraunces, George & Oliver & 4 daughters Briget, Elizabeth, Mary (deade in her infancy) & Frances borne after her fathers death"
John Manners, 4th Earl of Rutland 1588 & wife Elizabeth Charlton
John was the son of Henry Manners, 2nd Earl of Rutland, and Margaret www.flickr.com/gp/52219527@N00/34U08g daughter of Ralph Neville, 4th Earl of Westmorland.
He succeeded his elder brother Edward 3rd Earl in 1587
He m Elizabeth daughter of Francis Charlton of Apley Castle by Cicely Fitton of Gawsworth (her sister Margaret Chambre is at Myddle flic.kr/p/d3fZfE )
Children - 10 in all :
1. Edward - died young www.flickr.com/gp/52219527@N00/a07k16
2. Roger 5th Earl of Rutland 1576 – 1612 m Elizabeth Sidney www.flickr.com/gp/52219527@N00/g6Gj76
3. Francis 6th Earl of Rutland 1578 – 1632 m1 Frances Knyvett m2 Cecily www.flickr.com/gp/52219527@N00/e5Ky1e daughter of Sir John Tufton of Hothfield flic.kr/p/47d7Yt
4. George 7th Earl of Rutland 1580 –dsp1641 www.flickr.com/gp/52219527@N00/w1e736 m Frances Cary.
5. Sir Oliver 1582 – 1613
1. Bridget 1572-1604 m Robert Tyrwhitt flic.kr/p/pL5uLw.
2. Elizabeth d1653 m Emanuel Scrope Earl of Sunderland flic.kr/p/fuUDCR 1630 only child of Thomas, Lord Scroope of Bolton 1609 and Philadelphia www.flickr.com/photos/52219527@N00/9509629009/ daughter of Henry Carey, 1st Lord Hunsdon (cousin of Elizabeth l) by Anne Morgan www.westminster-abbey.org/our-history/people/henry-carey
3. Mary died an infant
4. Frances 1588 – 1643 m William 3rd Baron Willoughby of Parham
Monument by Gerard Johanssen in 1591 - Church of St Mary the Virgin Bottesford Leicestershire
Chennai - SEPTEMBER 15: Kathakali performer in the virtuous pachcha (green) role in Chennai on September 15, 2012 in South India. Kathakali is the ancient classical dance form of Kerala.
IMF economists Tao Sun and Parma Bains participate in a Capacity Development Talk moderated by Eva-Maria Graf titled Digital Money: Building Capacity for a Virtuous Circle at the International Monetary Fund.
IMF Photo/Cory Hancock
11 April 2022
Washington, DC, United States
Photo ref: CH220411018.arw
IMF economists Tao Sun, Parma Bains, and and Akihiko Yoshida, Deputy Director General for International Bureau, Ministry of Finance of Japan, participate in a Capacity Development Talk moderated by Eva-Maria Graf titled Digital Money: Building Capacity for a Virtuous Circle at the International Monetary Fund.
IMF Photo/Cory Hancock
11 April 2022
Washington, DC, United States
Photo ref: CH220411002.arw
Kartikeya, also known as Skanda, Murugan and Subramaniyan, is the Hindu god of war. He is the commander-in-chief of the army of the devas (gods) and the son of Shiva and Parvati.
Murugan is often referred to as "Tamil Kadavul" (meaning "God of Tamils") and is worshiped primarily in areas with Tamil influences, especially South India, Sri Lanka, Mauritius, Malaysia, Singapore and Reunion Island. His six most important shrines in India are the Arupadaiveedu temples, located in Tamil Nadu. In Sri Lanka, Hindus as well as Buddhists revere the sacred historical Nallur Kandaswamy temple in Jaffna and Katirkāmam Temple situated deep south.[1] Hindus in Malaysia also pray to Lord Murugan at the Batu Caves and various temples where Thaipusam is celebrated with grandeur.
In Karnataka and Andhra Pradesh, Kartikeya is known as Subrahmanya with a temple at Kukke Subramanya known for Sarpa shanti rites dedicated to Him and another famous temple at Ghati Subramanya also in Karnataka. In Bengal and Odisha, he is popularly known as Kartikeya (meaning 'son of Krittika').[2]
Other names[edit]
Like most Hindu deities, Subrahmanya is known by many other names, including Senthil, Vēlaṇ, Kumāran (meaning 'prince or child or young one'), Swaminatha (meaning 'smart' or 'clever'), Saravaṇa, Arumugam or Shanmuga (meaning 'one with six faces'), Dhandapani (meaning God with a Club), Guhan or Guruguha (meaning 'cave-dweller'), Subrahmanya, Kartikeya and Skanda (meaning 'that which is spilled or oozed).[3][4] He was also known as Mahasena and the Kadamba Dynasty kings worshiped him by this name.[5]
Vedas[edit]
The Atharva Veda describes Kumaran as 'Agnibhuh' because he is form of 'Agni' (Fire God) & Agni hold in his hand when kumaran born. The Satapatha Brahmana refers to him as the son of Rudra and the six faces of Rudra. The Taittiriya Aranyaka contains the Gayatri mantra for Shanmukha. The Chandogya Upanishad refers to Skanda as the "way that leads to wisdom". The Baudhayana Dharmasutra mentions Skanda as 'Mahasena' and 'Subrahmanya.' The Aranya Parva canto of the Mahabharata relates the legend of Kartikeya Skanda in considerable detail. The Skanda Purana is devoted to the narrative of Kartikeya.[6] The Upanishads also constantly make a reference to a Supreme Being called Guha, the indweller.
The first elaborate account of Kartikeya's origin occurs in the Mahabharata. In a complicated story, he is said to have been born from Agni and Svaha, after the latter impersonated the six of the seven wives of the Saptarishi (Seven Sages). The actual wives then become the Pleiades. Kartikeya is said to have been born to destroy the Asura Mahisha.[7] (In later mythology, Mahisha became the adversary of Durga.) Indra attacks Kartikeya as he sees the latter as a threat, until Shiva intervenes and makes Kartikeya the commander-in-chief of the army of the Devas. He is also married to Devasena, Indra's daughter. The origin of this marriage lies probably in the punning of 'Deva-sena-pati'. It can mean either lord of Devasena or Lord of the army (sena) of Devas. But according to Shrii Shrii Anandamurti, in his master work on Shiva[8] and other works, Kartikeya was married to Devasenā and that is on the ground of his name as Devasena's husband, Devasenāpati, misinterpreted as Deva-senāpati (Deva's general) that he was granted the title general and made the Deva's army general.[9]
The Ramayana version is closer to the stories told in the Puranas discussed below.
Tolkappiyam, possibly the most ancient of the extant Sangam works, dated between the 3rd century BCE and 5th century CE glorified Murugan, "the red god seated on the blue peacock, who is ever young and resplendent," as "the favoured god of the Tamils."[10] The Sangam poetry divided space and Tamil land into five allegorical areas (tinai) and according to the Tirumurugarruppatai ( c. 400–450 AD) attributed to the great Sangam poet Nakkiirar, Murugan was the presiding deity the Kurinci region (hilly area). (Tirumurugaruppatai is a deeply devotional poem included in the ten idylls (Pattupattu) of the age of the third Sangam). The other Sangam era works in Tamil that refer to Murugan in detail include the Paripaatal, the Akananuru and the Purananuru. One poem in the Paripaatal describes the veneration of Murugan thus:
"We implore thee not for boons of enjoyment or wealth,
But for thy grace beatific, love and virtuous deeds."
According to the Tamil devotional work, Thiruppugazh, "Murugan never hesitates to come to the aid of a devotee when called upon in piety or distress". In another work, Thirumurukkarrupatai, he is described as a god of eternal youth;
His face shines a myriad rays light and removes the darkness from this world.[11]
The references to Murugan can be traced back to the first millennium BCE. There are references to Murugan in Kautilya's Arthashastra, in the works of Patanjali, in Kalidasa's epic poem the Kumarasambhavam. The Kushanas, who governed from what is today Peshawar, and the Yaudheyas, a republican clan in the Punjab, struck coins bearing the image of Skanda. The deity was venerated also by the Ikshvakus, an Andhra dynasty, and the Guptas.[6] The worship of Kumāra was one of the six principal sects of Hinduism at the time of Adi Shankara. The Shanmata system propagated by him included this sect. In many Shiva and Devi temples of Tamil Nadu, Murugan is installed on the left of the main deity. The story of His birth goes as follows:
Sati immolated herself in a pyre as her father King Daksha had insulted Shiva, her Lord. She was reborn as Parvathi or Uma, daughter of the King of Himalayas, Himavan. She then married her Lord Shiva. The Devas were under onslaught from the Asuras whose leader was Soorapadman. He had been granted boons that only Lord Shiva or his seed could kill him. Fearless he vanquished the Devas and made them his slaves. The Devas ran to Vishnu for help who told them that it was merely their fault for attending Daksha's yagna, without the presence of Lord Shiva. After this, they ran to Shiva for help. Shiva decided to take action against Soorapadman's increasing conceit. He frowned and his third eye- the eye of knowledge- started releasing sparks. These were six sparks in total. Agni had the responsibility to take them to Saravana Lake. As he was carrying them, the sparks were growing hotter and hotter that even the Lord of Fire could not withstand the heat. Soon after Murugan was born on a lotus in the Saravana Lake with six faces, giving him the name Arumukhan. Lord Shiva and Parvati visited and tears of joy started flowing as they witnessed the most handsome child. Shiva and Parvathi gave the responsibility of taking care of Muruga to the six Krittika sisters. Muruga grew up to be a handsome, intelligent, powerful, clever youth. All the Devas applauded at their saviour, who had finally come to release them from their woes. Murugan became the supreme general of the demi-gods, then escorted the devas and led the army of the devas to victory against the asuras.
Legends[edit]
Given that legends related to Murugan are recounted separately in several Hindu epics, some differences between the various versions are observed. Some Sanskrit epics and puranas indicate that he was the elder son of Shiva. This is suggested by the legend connected to his birth; the wedding of Shiva and Parvati being necessary for the birth of a child who would vanquish the asura named Taraka. Also, Kartikeya is seen helping Shiva fight the newborn Ganesha, Shiva's other son, in the Shiva Purana. In the Ganapati Khandam of the Brahma Vaivarta Purana, he is seen as the elder son of Shiva and Ganesha as the younger. In South India, it is believed that he is the younger of the two. A Puranic story has Ganesha obtain a divine fruit of knowledge from Narada winning a contest with Murugan. While Murugan speeds around the world thrice to win the contest for the fruit, Ganesha circumambulates Shiva and Parvati thrice as an equivalent and is given the fruit. After winning it, he offers to give the fruit to his upset brother. After this event, Ganesha was considered the elder brother owing as a tribute to his wisdom. Many of the major events in Murugan's life take place during his youth, and legends surrounding his birth are popular. This has encouraged the worship of Murugan as a child-God, very similar to the worship of the child Krishna in north India. He is married to two wives, Valli and Devasena. This lead to a very interesting name : Devasenapati viz. Pati (husband) of Devsena and/or Senapati (commander in chief) of Dev (gods)
Kartikeya symbols are based on the weapons – Vel, the Divine Spear or Lance that he carries and his mount the peacock. He is sometimes depicted with many weapons including: a sword, a javelin, a mace, a discus and a bow although more usually he is depicted wielding a sakti or spear. This symbolizes his purification of human ills. His javelin is used to symbolize his far reaching protection, his discus symbolizes his knowledge of the truth, his mace represents his strength and his bow shows his ability to defeat all ills. His peacock mount symbolizes his destruction of the ego.
His six heads represent the six siddhis bestowed upon yogis over the course of their spiritual development. This corresponds to his role as the bestower of siddhis.
In Tamil Nadu, Murugan has continued to be popular with all classes of society right since the Sangam age. This has led to more elaborate accounts of his mythology in the Tamil language, culminating in the Tamil version of Skanda Purana, called Kandha Purānam, written by Kacchiappa Sivachariyar (1350–1420 AD.) of Kumara Kottam in the city of Kanchipuram. (He was a scholar in Tamil literature, and a votary of the Shaiva Siddhanta philosophy.)
He is married to two deities, Valli, a daughter of a tribal chief and Deivayanai (also called Devasena), the daughter of Indhra. During His bachelorhood, Lord Murugan is also regarded as Kumaraswami (or Bachelor God), Kumara meaning a bachelor and Swami meaning God. Muruga rides a peacock and wields a bow in battle. The lance called Vel in Tamil is a weapon closely associated with him. The Vel was given to him by his mother, Parvati, and embodies her energy and power. His army's standard depicts a rooster. In the war, Surapadman was split into two, and each half was granted a boon by Murugan. The halves, thus turned into the peacock (his mount) and the rooster his flag, which also "refers to the sun".[12]
As Muruga is worshipped predominantly in Tamil Nadu, many of his names are of Tamil origin. These include Senthil, the red or formidable one; Arumugam, the six-faced one; Guhan and Maal-Marugan, the son-in-law of Vishnu. Murugan is venerated throughout the Tamil year. There is a six-day period of fast and prayer in the Tamil month of Aippasi known as the Skanda Shasti. He is worshipped at Thaipusam, celebrated by Tamil communities worldwide near the full moon of the Tamil month Thai. This commemorates the day he was given a Vel or lance by his mother in order to vanquish the asuras. Thirukarthigai or the full moon of the Tamil month of Karthigai signifies his birth. Each Tuesday of the Tamil month of Adi is also dedicated to the worship of Murugan. Tuesday in the Hindu tradition connotes Mangala, the god of planet Mars and war.
Other parts of India[edit]
Historically, God Kartikeya was immensely popular in the Indian subcontinent. One of the major Puranas, the Skanda Purana is dedicated to him. In the Bhagavad-Gita (Ch.10, Verse 24), Krishna, while explaining his omnipresence, names the most perfect being, mortal or divine, in each of several categories. While doing so, he says: "Among generals, I am Skanda, the lord of war."
Kartikeya's presence in the religious and cultural sphere can be seen at least from the Gupta age. Two of the Gupta kings, Kumaragupta and Skandagupta, were named after him. He is seen in the Gupta sculptures and in the temples of Ellora and Elephanta. As the commander of the divine armies, he became the patron of the ruling classes. His youth, beauty and bravery was much celebrated in Sanskrit works like the Kathasaritsagara. Kalidasa made the birth of Kumara the subject of a lyrical epic, the Kumaarasambhavam. In ancient India, Kartikeya was also regarded as the patron deity of thieves, as may be inferred from the Mrichchakatikam, a Sanskrit play by Shudraka, and in the Vetala-panchvimshati, a medieval collection of tales. This association is linked to the fact that Kartikeya had dug through the Krauncha mountain to kill Taraka and his brothers (in the Mrichchakatikam, Sarivilaka prays to him before tunnelling into the hero's house).
However, Kartikeya's popularity in North India receded from the Middle Ages onwards, and his worship is today virtually unknown except in parts of Haryana. There is a very famous temple dedicated to Him in the town of Pehowa in Haryana and this temple is very well known in the adjoining areas, especially because women are not allowed anywhere close to it. Women stay away from this temple in Pehowa town of Haryana because this shrine celebrates the Brahmachari form of Kartikeya. Reminders of former devotions to him include a temple at Achaleshwar, near Batala in Punjab, and another temple of Skanda atop the Parvati hill in Pune, Maharashtra. Another vestige of his former popularity can be seen in Bengal and Odisha, where he is worshipped during the Durga Puja festivities alongside Durga. Lord Subramanya is the major deity among the Hindus of northern Kerala. Lord Subramanya is worshipped with utmost devotion in districts of Dakshina Kannada and Udupi in the state of Karnataka. Rituals like nagaradhane are unique to this region.
Kartikeya also known as Kartik or Kartika is also worshipped in West Bengal, and Bangladesh on the last day of the Hindu month of 'Kartik'. However, the popularity of Kartik Puja (worshipping Kartik) is decreasing now, and Lord Kartik is primarily worshipped among those who intend to have a son. In Bengal, traditionally, many people drop images of Kartik inside the boundaries of different households, who all are either newly married, or else, intend to get a son to carry on with their ancestry. Lord Kartik is also associated to the Babu Culture prevailed in historic Kolkata, and hence, many traditional old Bengali paintings still show Kartik dressed in traditional Bengali style. Also, in some parts of West Bengal, Kartik is traditionally worshipped by the ancestors of the past royal families too, as in the district of Malda. Kartik Puja is also popular among the prostitutes. This can probably be linked to the fact that, the prostitutes mostly got clients from the upper class babu-s in old Kolkata, who all, in turn, had been associated to the image of Kartik (as discussed above). In Bansberia (Hooghly district) Kartik Puja festival is celebrated like Durga puja of Kolkata, Jagadhatri puja in Chandannagar for consecutive four days. The festival starts on 17 November every year and on 16 November in case of Leap year.[13] Some of the must see Puja committees are Bansberia Kundugoli Nataraj, Khamarapara Milan Samity RadhaKrishna, Kishor Bahini, Mitali Sangha, Yuva Sangha, Bansberia Pratap Sangha and many more.
In Durga Puja in Bengal, Kartikeya is considered to be a son of Parvati or Durga and Shiva along with his brother Ganesha and sisters Lakshmi and Saraswati.[14]
Kartikeya is worshiped during Durga Puja in Odisha as well as in various Shiva temples throughout the year. Kartik puja is celebrated in Cuttack along with various other parts of the state during the last phases of Hindu month of Kartik. Kartik purnima is celebrated with much joy and in a grand fashion in Cuttack and other parts in the state.
Murugan is adored by both Tamil Hindus and Sinhalese Buddhists in Sri Lanka. Numerous temples exist throughout the island. He is a favorite deity of the common folk everywhere and it is said he never hesitates to come to the aid of a devotee when called upon. In the deeply Sinhalese south of Sri Lanka, Murugan is worshipped at the temple in Katirkāmam, where he is known as Kathiravel or Katragama Deviyo (Lord of Katragama) . This temple is next to an old Buddhist place of worship. Local legend holds that Lord Murugan alighted in Kataragama and was smitten by Valli, one of the local aboriginal lasses. After a courtship, they were married. This event is taken to signify that Lord Murugan is accessible to all who worship and love him, regardless of their birth or heritage. The Nallur Kandaswamy temple, the Maviddapuram Kandaswamy Temple and the Sella Channithy Temple near Valvettiturai are the three foremost Murugan temples in Jaffna. The Chitravelayutha temple in Verukal on the border between Trincomalee and Batticaloa is also noteworthy as is the Mandur Kandaswamy temple in Batticaloa. The late medieval-era temple of the tooth in Kandy, dedicated to the tooth relic of the Buddha, has a Kataragama deiyo shrine adjacent to it dedicated to the veneration of Skanda in the Sinhalese tradition. Almost all buddhist temples house a shrine room for Kataragama deviyo(Murugan)reflecting the significance of Murugan in Sinhala Buddhism,
Based on archeological evidence found, it is believed that the Kiri Vehera was either renovated to build during the 1st century BCE. There are number of others inscriptions and ruins.[15]
By the 16th century the Kathiravel shrine at Katirkāmam had become synonymous with Skanda-Kumara who was a guardian deity of Sinhala Buddhism.[16] The town was popular as a place of pilgrimage for Hindus from India and Sri Lanka by the 15 the century. The popularity of the deity at the Kataragama temple was also recorded by the Pali chronicles of Thailand such as Jinkalmali in the 16th century. There are number of legends both Buddhist and Hindu that attribute supernatural events to the very locality.[16] Scholars such as Paul Younger and Heinz Bechert speculate that rituals practiced by the native priests of Kataragama temple betray Vedda ideals of propitiation. Hence they believe the area was of Vedda veneration that was taken over by the Buddhist and Hindus in the medieval period.[17]
Lord Murugan is one of the most important deities worshipped by Tamil people in Malaysia and other South-East Asian countries such as Singapore and Indonesia. Thai Poosam is one of the important festivals celebrated. Sri Subramanyar Temple at Batu Caves temple complex in Malaysia is dedicated to Lord Murugan.
The main temples of Murugan are located in Tamil Nadu and other parts of south India. They include the Aru Padaiveedu (six abodes) — Thiruchendur, Swamimalai, Pazhamudircholai, Thirupparangunram, Palani (Pazhani), Thiruthani and other important shrines like Mayilam, Sikkal, Marudamalai, Kundrathur, Vadapalani, Kandakottam, Thiruporur, Vallakottai, Vayalur, Thirumalaikoil, Pachaimalai and Pavalamalai near Gobichettipalayam. Malai Mandir, a prominent and popular temple complex in Delhi, is one of the few dedicated to Murugan in all of North India apart from the Pehowa temple in Haryana.
There are many temples dedicated to Lord Subramanya in Kerala. Amongst them are Atiyambur Sri Subramanya Temple in Kanhangad Kasaragod, Payyannur Subramanya Swamy temple in Payyanur, Panmana Subramanya Swamy temple in Panmana and the Subramanya temple in Haripad. There is a temple in Skandagiri, Secunderabad and one in Bikkavolu, East Godavari district in the state of Andhra Pradesh. In Karnataka there is the Kukke Subramanya Temple where Lord Murugan is worshiped as the Lord of the serpents. Aaslesha Bali, Sarpa Samskara with nagapathista samarpa are major prayers here. There is a temple called Malai Mandir in South Delhi. Malai means hill in Tamil. Mandir means temple in Hindi.
The key temples in Sri Lanka include the sylvan shrine in Kataragama / (Kadirgamam) or Kathirkamam in the deep south, the temple in Tirukovil in the east, the shrine in Embekke in the Kandyan region and the famed Nallur Kandaswamy temple in Jaffna. There are several temples dedicated to Lord Murugan in Malaysia, the most famous being the Batu Caves near Kuala Lumpur. There is a 42.7-m-high statue of Lord Murugan at the entrance to the Batu Caves, which is the largest Lord Murugan statue in the world. Sri Thandayuthapani Temple in Tank Road, Singapore is a major Hindu temple where each year the Thaipusam festival takes place with devotees of Lord Muruga carrying Kavadis seeking penance and blessings of the Lord.
In the United Kingdom, Highgate Hill Murugan temple is one of the oldest and most famous. In London, Sri Murugan Temple in Manor park is a well-known temple. In Midlands, Leicester Shri Siva Murugan Temple is gaining popularity recently. Skanda Vale in West Wales was founded by Guruji, a Tamil devotee of Subramaniam, and its primary deity is Lord Murugan. In Australia, Sydney Murugan temple in Parramatta (Mays Hill), Perth Bala Muruguan temple in Mandogalup and Kundrathu Kumaran temple in Rockbank, Melbourne are major Hindu temples for all Australian Hindus and Murugan devotees. In New Zealand, there is a Thirumurugan Temple in Auckland and a Kurinji Kumaran Temple in Wellington, both dedicated to Lord Murugan. In the USA, Shiva Murugan Temple in Concord, Northern California and Murugan Temple of North America[18] in Maryland, Washington DC region are popular. In Toronto, Canada, Canada Kanthasamy Temple is known amongst many Hindus in Canada. In Dollard-des-Ormeaux, a suburb of the city of Montreal in Canada, there is a monumental temple of Murugan. The Sri Sivasubramaniar Temple, located in the Sihl Valley in Adliswil, is the most famous and largest Hindu temple in Switzerland.[19]
Third animal in my Chinese New Year Indoor Series - The RABBIT!
Year Of The Rabbit
1915, 1927, 1939, 1951, 1963, 1975, 1987, 1999
People born in the Year of the Rabbit are articulate, talented, and ambitious. They are virtuous, reserved, and have excellent taste. Rabbit people are admired, trusted, and are often financially lucky. They are fond of gossip but are tactful and generally kind. Rabbit people seldom lose their temper. They are clever at business and being conscientious, never back out of a contract. They would make good gamblers for they have the uncanny gift of choosing the right thing. However, they seldom gamble, as they are conservative and wise. They are most compatible with those born in the years of the Sheep, Pig, and Dog.http://www.c-c-c.org/chineseculture/zodiac/Rabbit.html
Photo is part of the detailed celing of Wynn Macau's Chinese Animal Zodiac sculpture, please click here for ZOOM OUT photo
As my good friend Guylaine and Master Romy were born under the rabbit, this photo is dedicated to them :)
How about you, do you know what chinese zodiac animal you were born? :))
Built in 1902, Sacred Heart Catholic Church overlooks the township of Yea from its uppermost point along one of Yea’s premier boulevards; The Parade.
Sacred Heart Catholic Church is a fine classical example of a Victorian Academic Gothic church. Gothic architecture was perceived by the pious Victorians as an expression of religious, and therefore, moral values. Its revival was thus seen as virtuous and equated with moral revival. For this reason an ecclesiastical character was predominant. As befits such architecture, Sacred Heart is a smart red brick church with elegant lines which demonstrates the excellent stone masonry of the builders. It was built for the princely sum of £2,369.00, a considerable amount more than the £600.00 it cost to build its neighbor, St Luke’s Anglican Church. The current red brick Sacred Heart Church replaced the original 1890 timber church building. It was built by the Reverend Patrick O’Reilly and was blessed an opened by the Most Reverent Thomas Joseph Carr (1839-1917) on the 26th of October 1902. It features a steeply pitched roof of slate tiles and plainly fashioned walls that are decorated with stone detailing. It features common qualities of Victorian Academic Gothic architecture including a parapeted gable, wall buttresses with stone capping marking structural bays, and lancet stained glass windows with elegant tracery around them.
Yea is a small country town located 109 kilometres (68 miles) north-east of Melbourne in rural Victoria. The first settlers in the district were overlanders from New South Wales, who arrived in 1837. By 1839, settlements and farms dotted the area along the Goulburn River. The town was surveyed and laid out in 1855 and named after Colonel Lacy Walter Yea (1808 – 1855); a British Army colonel killed that year in the Crimean War. Town lots went on sale at Kilmore the following year. Settlement followed and the Post Office opened on 15 January 1858. The town site was initially known to pioneer settlers as the Muddy Creek settlement for the Yea River, called Muddy Creek until 1878. When gold was discovered in the area in 1859 a number of smaller mining settlements came into existence, including Molesworth. Yea expanded into a township under the influx of hopeful prospectors, with the addition of several housing areas, an Anglican church (erected in 1869) and a population of 250 when it formally became a shire in 1873. Yea was promoted as something of a tourist centre in the 1890s with trout being released into King Parrot Creek to attract recreational anglers. A post office was built in 1890, followed by a grandstand and a butter factory (now cheese factory) in 1891. There was a proposal in 1908 to submerge the town under the Trawool Water Scheme but it never went ahead. Today Yea is a popular stopping point for tourists on their way from Melbourne to the Victorian snow fields and Lake Eildon, and is very popular with cyclists who traverse the old railway line, which has since been converted into a cycling trail.
The Rice-Fish-Duck system has a long history with strong local and folk characteristics in Congjiang county. It is a unique mode of production and land use by Dong people on the basis of long-term exploration under the limited natural condition. Growing up rice, fishes and ducks at the same time in paddies is an excellent ecosystem beneficial for man-made sustainable development. It is also an economic system combined within a virtuous eco-cycle in which, many traditional methods of farming and folk customs are harbored.
Historically, fish has been cultivated in wet rice fields, either concurrently or rotationally with rice. The canon for fish culture written by Fan Li (about 400 BC) states:
"... dig six mu of land into a pond … put 2000 fry into the pond …sell the rest in the market.”
In a good year with ample rainfall and moderate weather, 2000 carp fry could produce numerous eggs.
Some wise farmers may have placed excess fry in their rice fields. The fish in the rice fields may have grown better than those in the ponds, and the practice of raising fish in rice fields was born. There are no records of when the practice started, but this seems to be a logical explanation of how rice-fish farming began in China.
An early written record of rice-fish culture may be found in "Recipes for Four Seasons" which was written by Cao Cao in the Sanguo Era (200-265 AD): “a small fish with yellow scales and a red tail, grown in the rice fields of Pi County northeast of Chengdu, Sichuan Province, can be used for making sauce.”
Photo credit must be given: © FAO/Min Qingwen
More information:
Excerpt from Final Thesis Paper
The exterior of the rooms are all stark white, pristine, sterile, they appear to be almost perfect. Upon closer inspection and entering the rooms, the viewer realizes, these rooms are far from both perfection and a comfortable nature.
The floor plan for these rooms is intended to create a cyclical motion with no real beginning or end, much like my relationship. I see one of the rooms being the starting point, but I like the idea of allowing the viewer to pick where they start and end the work. I have learned that people are very unpredictable and if you try to force them in a certain direction, it usually doesn’t work. I designed the rooms that you could go in them multiple times and in a different order to create a narrative.
This push/pull, internal struggle was something I faced daily within my relationship. I wanted to recreate this for the viewer by engaging them enough to want to stay in the rooms but be conflicted with some form of discomfort, fear or disgust that would make them want to leave. Each room has both an alluring element and a repulsive or uncomfortable one.
The room that I see as the starting point, is the sound room. The first room is a small, pitch-black room with surround sound in it. The audio is phrases that are seared in my memory. The good and bad things that have been said to me. I wanted to use both ends of the spectrum within the phrases to make the viewer question whether to stay and listen to see if things will get better or if the nice things are enough, or, as the audio says to, “get the fuck out”. I can remember exactly how these things were said, where I was, how I felt, everything. I wanted to allow sound to be three-dimensional and really attack the viewer. Sound is something many people don’t see as three-dimensional and I wanted to create an environment using solely sound. The phrases I decided to use vary in content. Some are very specific while others, almost everyone has heard or said at one point or another in their life.
The next room was modeled after a Venus fly trap, a plant that actually had a strong connection to my relationship. Instead of flowers, we had fly traps in our house. Venus, refers to the Roman goddess of love. As a plant it should not harm anything, but it is inevitable that this love will eat its prey. This room is intended to look and smell chocolate. After the viewer is inside for a few seconds, the walls will begin to close in on them. Chocolate has a very sensual, sexual reference and the idea of it closing in and “eating” the viewer intrigues me.
The last room is covered almost one hundred percent in latex. The walls, ceiling, floor and door are covered except for a small screen at the end of the long narrow hallway that plays a video. From the doorway, the video is calming and requires further inspection. As you walk through the latex you are forced to touch it and interact with it. When the viewer finally reaches the video, it is slowly moving and the different layers of images create a motion that can be uneasy for some. Again, this room brings up the idea of wanting to stay and wanting to leave at the same time.
IMF economists Tao Sun, Parma Bains, and and Akihiko Yoshida, Deputy Director General for International Bureau, Ministry of Finance of Japan, participate in a Capacity Development Talk moderated by Eva-Maria Graf titled Digital Money: Building Capacity for a Virtuous Circle at the International Monetary Fund.
IMF Photo/Cory Hancock
11 April 2022
Washington, DC, United States
Photo ref: CH220411015.arw
Built in 1902, Sacred Heart Catholic Church overlooks the township of Yea from its uppermost point along one of Yea’s premier boulevards; The Parade.
Sacred Heart Catholic Church is a fine classical example of a Victorian Academic Gothic church. Gothic architecture was perceived by the pious Victorians as an expression of religious, and therefore, moral values. Its revival was thus seen as virtuous and equated with moral revival. For this reason an ecclesiastical character was predominant. As befits such architecture, Sacred Heart is a smart red brick church with elegant lines which demonstrates the excellent stone masonry of the builders. It was built for the princely sum of £2,369.00, a considerable amount more than the £600.00 it cost to build its neighbor, St Luke’s Anglican Church. The current red brick Sacred Heart Church replaced the original 1890 timber church building. It was built by the Reverend Patrick O’Reilly and was blessed an opened by the Most Reverent Thomas Joseph Carr (1839-1917) on the 26th of October 1902. It features a steeply pitched roof of slate tiles and plainly fashioned walls that are decorated with stone detailing. It features common qualities of Victorian Academic Gothic architecture including a parapeted gable, wall buttresses with stone capping marking structural bays, and lancet stained glass windows with elegant tracery around them.
Yea is a small country town located 109 kilometres (68 miles) north-east of Melbourne in rural Victoria. The first settlers in the district were overlanders from New South Wales, who arrived in 1837. By 1839, settlements and farms dotted the area along the Goulburn River. The town was surveyed and laid out in 1855 and named after Colonel Lacy Walter Yea (1808 – 1855); a British Army colonel killed that year in the Crimean War. Town lots went on sale at Kilmore the following year. Settlement followed and the Post Office opened on 15 January 1858. The town site was initially known to pioneer settlers as the Muddy Creek settlement for the Yea River, called Muddy Creek until 1878. When gold was discovered in the area in 1859 a number of smaller mining settlements came into existence, including Molesworth. Yea expanded into a township under the influx of hopeful prospectors, with the addition of several housing areas, an Anglican church (erected in 1869) and a population of 250 when it formally became a shire in 1873. Yea was promoted as something of a tourist centre in the 1890s with trout being released into King Parrot Creek to attract recreational anglers. A post office was built in 1890, followed by a grandstand and a butter factory (now cheese factory) in 1891. There was a proposal in 1908 to submerge the town under the Trawool Water Scheme but it never went ahead. Today Yea is a popular stopping point for tourists on their way from Melbourne to the Victorian snow fields and Lake Eildon, and is very popular with cyclists who traverse the old railway line, which has since been converted into a cycling trail.
23.
To talk little is natural.
High winds do not last all morning.
Heavy rain does not last all day.
Why is this? Heaven and Earth!
If heaven and Earth cannot make things eternal,
How is it possible for man?
He who follows the Tao
Is at one with the Tao.
He who is virtuous
Experiences Virtue.
He who loses the way
Is lost.
When you are at one with the Tao,
The Tao welcomes you.
When you are at one with Virtue,
The Virtue is always there.
When you are at one with loss,
The loss is experienced willingly.
He who does not trust enough
Will not be trusted.
- Lao Tzu -