Sunday, 6 April 2008

ROBERT A. HEINLEIN (A BRIEF BIOGRAPHY)


Robert A(nson) Heinlein (1907-1988)

Prolific American writer, one of the grand masters of science fiction with Isaac Asimov and Arthur C. Clarke. Heinlein produced during his career fifty novels and collections of short stories. Heinlein admired highly motivated men of action - like Howard Hawks in his movies - and attacked religious hypocrisy and corporate power games. His later works, in which his right-wing views mixed with fast-moving stories and fascination with with the paranormal, earned him the reputation of being a militarist, even a "fascist". However, a number of his book gained cult status among members of the counterculture.

"Furthermore, although a flaming liberal during the war, Heinlein became a rock-ribbed far-right conservative immediately afterward. This happened at just the time he changed wives from a liberal woman, Leslyn, to a rock-ribbed far-right conservative woman, Virginia... I used to brood about it in puzzlement (of course, I never would have dreamed of asking Heinlein - I'm sure he would have refused to answer, and would have done so with the uttermost hostility), and I did come to one conclusion. I would never marry anyone who did not generally agree with my political, social, and philosophical view of life." (from I, Asimov: A Memoir, 1994)

Robert A. Heinlein was born in Butler, Missouri, into a family of seven children. He attended public school in Kansas City and graduated from Central High School in 1924. In 1929 he graduated from the U.S. Naval Academy at Annapolis, and served in aircraft carriers and destroyers. During this period, he married Leslyn McDonald. In 1934 he was invalided out for tuberculosis. Heinlein started to study physics at the graduate school of U.C.L.A. He left the school without completing his studies and worked in odd jobs in mining and real estate without real success. At the age of thirty-two, he turned his hand to the writing science fiction. Heinlein's first published stories appeared in action-adventure pulp magazine Astounding Science Fiction in 1939. It was edited by John W. Campbell, who has been credited with moving science fiction toward its modern form. Under his influence writers started to examine how technology might affect the everyday life of ordinary people and society in general.

Heinlein never got over his navy discharge. After the Japanese attack on Pearl Harbor, he tried to enlist but was rejected. During World War II years from 1943 Heinlein published no stories, but worked as an engineer at the Naval Air Experimental Station, Philadelphia. His first novel, ROCKET SHIP GALILEO (1947) paved way to childrens' science fiction. After divorce he married in 1948 Virginia Doris Gerstenfeld. From 1947 to 1959 Heinlein produced sixteen novels.

Heinlein's early works emphasized adventure and were aimed at young readers. In 1959 he received the Boys' Clubs of America Book Award. In these novels Heinlein avoided open didacticism, although his young protagonists learned lessons in courage, tolerance, and military virtues during the course of the story. Often Heinlein's male protagonist has to go through rites of passage - he meets a guru or somebody who has superior wisdom, and after a period of learning he has to earn his place in a group and prove his skills. CITIZEN OF THE GALAXY (1957), dedicated to Fritz Leiber, was actually Oliver Twist in space. In the story a young boy, Thorby, is bought from an inter-galactic slave market by a mysterious beggar, a benefactor, who later turns out to be a secret agent. Thorby learns to speak Finnish and after all kinds of adventures he turns out to be from a wealthy corporate family from the Earth.

In STARSHIP TROOPERS (1959) Heinlein showed his fascination with the glamour of high-tech weaponry. The book earned him again the prestigious Hugo Award. Starship Troopers first appeared in abridged form in The Magazine of Fantasy and Science Fiction in 1959. The hero is Juan "Johnnie" Rico, a son of a wealthy merchant who has enlisted in the army to impress the beautiful Carmen. After tough training he joins Rasczack's Roughnecks to battle against the "Bugs", intelligent arthropods. Johnnie's mother is killed in a bombing, Carmen becomes a starship pilot, and their mutual friend Carl dies in a battle in Pluto. Heinlein's militaristic novel attacks corruption and distorted views of democracy - only those willing to sacrifice their lives for the state may govern and vote. The social system of the Bugs represent "total communism", Heinlein's regular publisher, Scribner's refused to publish the book and it eventually appeared under the Putnam imprint. The film adaptation from 1997 played with the themes of fascism and militarism, but the comic book characters did not interest adult movie goers. "Whereas Heinlein's novel was punctuated by quotations from apocryphal books about warfare and social order, the movie has chosen to interpolate into the action a wearisome series of newscasts, media bulletins, and commercial advertisements. These interruptions serve no dramatic or satirical purpose whatsoever; they are merely annoying and, at best, sophomoric in their obvious humor." (from Novels into Film by John C. Tibbets and James M. Welsh, 1997)From the late 1950s Heinlein started write expressly for adults and deal with such topics as cloning, incest, religion, free love and mysticism. Heinlein's religious views in direct opposition to the literal interpretation of biblical scripture: "The most preposterous notion that H. sapiens has ever dreamed up is that the Lord God of Creation, Shaper and Ruler of all the Universes, wants the saccharine adoration of His creatures, can be swayed by their prayers, and becomes petulant if He does not receive flattery. Yet this absurd fantasy, without a shred of evidence to bolster it, pays all the expenses of the oldest, largest, and least productive industry in all history." (from Time Enough for Love, 1973)

Heinlein's short stories were independent of one another but related in the author's 'Future History: 1951-2600' AD time line. Some of his characters periodically appear in different novels, among the Lazarus Long from METHUSELAH'S CHILDREN (1958). In TIME ENOUGH FOR LOVE (1973) Lazarus has a number of sexual adventures, travels back in time, and has sex with his own mother. "A "pacifist male" is a contradiction in terms. Most self-described "pacifist" are not pacifist; they simple assume false colors. When the wind changes, they hoist the Jolly Roger." (from Time Enough for Love, 1973) The life of Maureen Johnson, Lazarus's mother, is dealt in TO SAIL BEYOND THE SUNSET (1987). Nearly all of Heinlein's work fit into a specific time period within this larger scheme. The idea was later imitated by several writers, with considerable success by Poul Anderson and Larry Niven. Also Isaac Asimov developed similar scheme, and claimed imaginative copyright on the imagined future.

Among Heinlein's best known works is the pre-Hippie STRANGER IN A STRANGE LAND, published in 1961. A few years later it was adopted by the 'Peace and Love' generation. This work became the most successful science-fiction novel ever published. The protagonist is Valentine Michael Smith, a child of two members of the first expedition to Mars. He is born there and raised on by brillinatly advanced Martians after humans have died. A second Mars expedition discovers him and Michael comes to Earth without much knowledge of sex. He is shertered and educated by Jubal Harshaw, and old doctor, lawyer, and writer. Helped with psi powers he establishes a new religion and starts his transformation into a Messiah-figure. Michael is eventually killed by a mob, but his disciples, called "water brothers," continue his work. Again, like in many Heinlein's works, a small elite rises above the masses and show the way to future. Stranger in a Strange Land was one of the favorite books of the mass murderer Charles Manson. "When he started his "family" in Berkeley, San Francisco, and Los Angeles, Manson borrowed some of the terminology and ceremonies from the book. It is reported that his followers held water-sharing ceremonies as well as group sex orgies. He referred to his parole officer as "Roger Smith Jubal," after Jubal Harshaw, Mike's mentor. When Mary Theresa Brunner, one of Manson's followers, gave birth to a baby boy in 1968, Manson named the child Valentine Michael Manson." (from Chronology of Twentieth-Century History: Arts & Culture, volume II, ed. by Frank N. Magill, 1998)

GLORY ROAD (1963) has been decades one of Heinlein's most popular books, written in the tradition of Edgar Rice Burroughs's Mars stories. The protagonist is Oscar Gordon who experiences a series of adventures with a beautiful woman, Star, and an old man, Rufo, who have their secrets. MOON IS A HARSH MISTRESS (1966) was set in an exploited penal colony, Luna. All dissident and other unfits have been sent there and soon the best brains invents new forms of marriage due to shortage of women. The protagonist has an artificial left arm, or several of them for special purposes. In I WILL FEAR NO EVIL (1971) a dying tycoon, Johann Smith, has his brain transplanted into the body of Eunice, a young black woman. Johann has her body impregnated with his frozen sperm. CAT WHO WALKS THROUGH WALLS (1985) was about alternate histories and time travels. Colonel Colin Campbell, alias Senator Richard Johnson, alias doctor Richard Ames, is a warrior, philosopher, and wanderer, who saves the history and future of multiversum. Also Schrödinger's cat has an important role in the story.

Usually Heinlein spent some three months with his writing and travelled widely for the rest of the time. In 1973 he taught as James V. Forrestal Lecturer at the U.S. Naval Academy. He was awarded the first Grand Master Nebula in 1975. Heinlein was repeatedly voted as 'the best all-time author' in reader's polls held by the magazine Locus in 1973 and 1975. He died on May 8, 1988.

For further reading: World Authors 1900-1950, ed. by M. Seymour-Smith, A.C. Kimmes (1996); The Encyclopedia of Science Fiction, ed. by John Clute, Peter Nicholls (1995); Robert A. Heinlein Cyclopedia by N.B.A. Downing (1989); Robert A. Heinlein by L. Stover (1987); Yesterday or Tomorrow? The Work of Robert A. Heinlein by R. Reginald (1984); Robert A. Heinlein by P. Nicholls (1982) Robert A. Heinlein by H.B. Franklin (1980); Robert A. Heinlein, ed. by J.D. Clander and M.H. Greenberg (1978); The Classic Years of Robert. A. Heinlein by G.E. Slusser (1977); Robert A. Heinlein by G.E. Slusser (1977): Heinlein in Dimensions by A. Panshin (1968) - Note: Heinlein's social Darwinist view - 'the survival of the fittiest' - is seen among others in his works The Puppet Masters (1951), Starship Troopers, The Moon is a Harsh Mistress. - For further information: The Heinlein Society

Selected works:

LIFE-LINE, 1939 (first short story) - Elämänlanka
THE DISCOVERY OF THE FUTURE, 1941 (address)
ROCKET SHIP GALILEO, 1947
OF WORLDS BEYOND, 1947 (with others)
BEYOND THIS HORIZON, 1948 - Yli-ihmisen aika
SPACE CADET, 1948 - basis for the television series 'Tom Corbett: Space Cadet' - Rakettilaivan kadettiRED PLANET, 1949
SIXTH COLUMN, 1949 (reissued as THE DAY AFTER TOMORROW) - Seitsemän miehen sota
THE MAN WHO SOLD THE MOON, 1950 - Mies joka myi kuun
FARMER IN THE SKY, 1950
WALDO AND MAGIC, INC., 1950
screenplay: DESTINATION MOON, 1950 - based on Rocket Ship Galileo, with Rip Van Ronkel and James O´Hanlon
THE GREEN HILLS OF EARTH, 1951
BETWEEN PLANETS, 1951
UNIVERSE / ORPHANS OF THE SKY, 1951
THE PUPPET MASTERS, 1951
ed.: TOMORROW, THE STARS, 1952
THE ROLLING STONES / SPACE FAMILY STONE, 1952
REVOLT IN 2100, 1953 - Kapina 2100
STARMAN JONES, 1953
screenplay: PROJECT MOONBASE, 1953
ASSINGMENT IN ETERNITY, 1953
THE STAR BEAST, 1954
TUNNEL IN THE SKY, 1955
DOUBLE STAR, 1956 (Hugo Award) - Panoksena tulevaisuus
TIME FOR THE STARS, 1956
television plays: TOM CORBETT: SPACE CADET, aired from 1951-56
THE DOOR INTO SUMMER, 1957
CITIZEN OF THE GALAXY, 1957 - Galaksin kansalainen
FAMOUS SCIENCE FICTION STORIES, 1957 (with others)
METHUSELAH'S CHILDREN, 1958 - Maan hylkimät
HAVE SPACE SUIT, WILL TRAVEL, 1958
STARSHIP TROOPERS, 1959 (Hugo Award) - film 1997, dir. by Paul Verhoeven, written by Ed Nuemeyer
THE MENACE FROM EARTH, 1959
THE SCIENCE FICTION NOVEL, 1959 (with others)
THE UNPLEASANT PROFESSION OF JONATHAN HOAG, 1959 (reissued as 6 x H)STRANGER IN A STRANGE LAND, 1961 (Hugo Award, complete version in 1991)
PODKAYNE OF MARS, 1963 - Taistelu VenuksessaGLORY ROAD, 1963
THREE BY HEINLEIN, 1965
THE MOON IS A HARSH MISTRESS, 1966 (Hugo Award) - Kuu on julma
A ROBERT HEINLEIN OMNIBUS, 1966
THE WORLDS OF ROBERT A HEINLEIN, 1966
THE PAST THROUGH TOMORROW, 1967
I WILL FEAR NO EVIL, 1970
TIME ENOUGH FOR LOVE, 1973
THE BEST OF ROBERT A. HEINLEIN, 1973 (2 vols.)
THE NOTEBOOKS OF LAZARUS LONG, 1978
DESTINATION MOON, 1979
TIME ENOUGH FOR LOVE; EXPANDED UNIVERSE, 1980
THE NUMBER OF THE BEAST, 1980
EXPANDED UNIVERSE, 1980FRIDAY, 1982
preface: HIGH FRONTIER, 1983
JOB: A COMEDY OF JUSTICE, 1984 - Tuomiopäivän komedia
THE CAT WHO WALKS THROUGH WALLS: A COMEDY OF MANNERS, 1985 - Kissa muurin läpi
TO SAIL BEYOND THE SUNSET, 1987
GRUMBLES FROM THE GRAVE, 1990
TRAMP ROYALE, 1992 (travel, book, written between 1953 and 1954)
ROBERT A. HEINLEIN REQUIEM, 1992

LUCY IN THE SKY WITH DIAMONDS (THE BEATLES)

Picture yourself in boat on a river,
With tangerine trees and marmalade skies
Somebody calls you, you answer quite slowly,
A girl with kaleidoscope eyes.

Cellophane flowers of yellow and green,
Towering over your head.
Look for the girl with the sun in her eyes,
And she's gone.

Lucy in the sky with diamonds,

Follow her down to a bridge by a fountain
Where rocking horse people eat marshmallow pies,
Everyone smiles as you drift past the flowers,
That grow so incredibly high.

Newspaper taxis appear on the shore,
Waiting to take you away.
Climb in the back with your head in the clouds,
And you're gone.

Lucy in the sky with diamonds,

Picture yourself on a train in a station,
With plasticine porters with looking glass ties,
Suddenly someone is there at the turnstile,
The girl with kaleidoscope eyes.

Lucy in the sky with diamonds.

Sgt. PEPPER'S LONELELY HEARTS CLUB BAND


It was twenty years ago today.
that Sgt. Pepper taught the band to play
They've been going in and out of style
But they're guaranteed to raise a smile.
So may I introduce to you
The act you've known for all these years,
Sgt. Pepper's Lonely Hearts Club Band.

We're Sgt. Pepper's Lonely Hearts Club Band,
We hope you will enjoy the show,
We're Sgt. Pepper's Lonely Hearts Club Band,
Sit back and let the evening go.

Sgt. Pepper's lonely,
Sgt. Pepper's lonely,
Sgt. Pepper's Lonely Hearts Club Band.


It's wonderful to be here,
It's certainly a thrill.
You're such a lovely audience,
We'd like to take you home with us,
We'd love to take you home.


I don't really want to stop the show,
But I thought you might like to know,
That the singer'sgoning to sing a song,
And he wants you all to sing along.
So may I introduce to you
The one only Billy Shears
And Sgt. Pepper's Lonely Hearts Club Band.

WHILE MY GUITAR GENTLY WEEPS (THE BEATLES)

I look at you all see the love there that's sleeping
While my guitar gently weeps.
I look at the floor and I see it needs sweeping
Still my guitar gently weeps.

I don't know why nobody told you
How to unfold your love,
I don't know how someone controlled you
They bought and sold you.

I look at the world and I notice it's turning
While my guitar gently weeps.
With every mistake we must surely be learning,
Still my guitar gently weeps.

I don't know how you were diverted
You were perverted too.
I don't know how you were inverted
No one alerted you.

I look at you see all the love there that's sleeping,
While my guitar gently weeps.
I then look at you all,
Still my guitar gently weeps.

LOVE STREET (THE DOORS)

She lives on Love Street
Lingers long on Love Street
She has a house and garden
I would like to see what happens


She has robes and she has monkeys
Lazy diamond studded flunkies
She has wisdom and knows what to do
She has me and she has you


She has wisdom and knows what to do
She has me and she has you

I see you live on Love Street
There's this store where the creatures meet
I wonder what they do in there
Summer Sunday and a year
I guess I like it fine, so far

She lives on Love Street
Lingers long on Love Street
She has a house and garden
I would like to see what happens


La, la, la, la, la, la, la

LOVE HIDES (THE DOORS)

Love hides in the strangest places.
Love hides in familiar faces.
Love comes when you least expect it.
Love hides in narrow corners.
Love comes to those who seek it.
Love hides inside the rainbow.
Love hides in molecular structures.
Love is the answer.

SONG OF SONGS

Song of Songs

Chapter 1

1 THE SONG of songs, which is Solomon's.
Chapter 2

1 I am a rose of Sharon, a lily of the valleys.

2 As a lily among thorns, so is my love among the daughters.

3 As an apple-tree among the trees of the wood, so is my beloved among the sons. Under its shadow I delighted to sit, and its fruit was sweet to my taste.

4 He hath brought me to the banqueting-house, and his banner over me is love.

5 'Stay ye me with dainties, refresh me with apples; for I am love-sick.'

6 Let his left hand be under my head, and his right hand embrace me.

7 'I adjure you, O daughters of Jerusalem, by the gazelles, and by the hinds of the field, that ye awaken not, nor stir up love, until it please.'

8 Hark! my beloved! behold, he cometh, leaping upon the mountains, skipping upon the hills
.
9 My beloved is like a gazelle or a young hart; behold, he standeth behind our wall, he looketh in through the windows, he peereth through the lattice.

10 My beloved spoke, and said unto me: 'Rise up, my love, my fair one, and come away.

11 For, lo, the winter is past, the rain is over and gone;

12 The flowers appear on the earth; the time of singing is come, and the voice of the turtle is heard in our land;

13 The fig-tree putteth forth her green figs, and the vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away.

14 O my dove, that art in the clefts of the rock, in the covert of the cliff, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.'

15 'Take us the foxes, the little foxes, that spoil the vineyards; for our vineyards are in blossom.'
16 My beloved is mine, and I am his, that feedeth among the lilies.

17 Until the day breathe, and the shadows flee away, turn, my beloved, and be thou like a gazelle or a young hart upon the mountains of spices.
Chapter 3

1 By night on my bed I sought him whom my soul loveth; I sought him, but I found him not.

2 'I will rise now, and go about the city, in the streets and in the broad ways, I will seek him whom my soul loveth.' I sought him, but I found him not.

3 The watchmen that go about the city found me: 'Saw ye him whom my soul loveth?'

4 Scarce had I passed from them, when I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me.

5 'I adjure you, O daughters of Jerusalem, by the gazelles, and by the hinds of the field, that ye awaken not, nor stir up love, until it please.'

6 Who is this that cometh up out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?

7 Behold, it is the litter of Solomon; threescore mighty men are about it, of the mighty men of Israel.

8 They all handle the sword, and are expert in war; every man hath his sword upon his thigh, because of dread in the night.

9 King Solomon made himself a palanquin of the wood of Lebanon.

10 He made the pillars thereof of silver, the top thereof of gold, the seat of it of purple, the inside thereof being inlaid with love, from the daughters of Jerusalem.

11 Go forth, O ye daughters of Zion, and gaze upon king Solomon, even upon the crown wherewith his mother hath crowned him in the day of his espousals, and in the day of the gladness of his heart.
Chapter 4

1 Behold, thou art fair, my love; behold, thou art fair; thine eyes are as doves behind thy veil; thy hair is as a flock of goats, that trail down from mount Gilead.

2 Thy teeth are like a flock of ewes all shaped alike, which are come up from the washing; whereof all are paired, and none faileth among them.

3 Thy lips are like a thread of scarlet, and thy mouth is comely; thy temples are like a pomegranate split open behind thy veil.

4 Thy neck is like the tower of David builded with turrets, whereon there hang a thousand shields, all the armour of the mighty men.

5 Thy two breasts are like two fawns that are twins of a gazelle, which feed among the lilies.

6 Until the day breathe, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

7 Thou art all fair, my love; and there is no spot in thee.

8 Come with me from Lebanon, my bride, with me from Lebanon; look from the top of Amana, from the top of Senir and Hermon, from the lions' dens, from the mountains of the leopards.

9 Thou hast ravished my heart, my sister, my bride; thou hast ravished my heart with one of thine eyes, with one bead of thy necklace.

10 How fair is thy love, my sister, my bride! how much better is thy love than wine! and the smell of thine ointments than all manner of spices!

11 Thy lips, O my bride, drop honey--honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon.

12 A garden shut up is my sister, my bride; a spring shut up, a fountain sealed.

13 Thy shoots are a park of pomegranates, with precious fruits; henna with spikenard plants,
14 Spikenard and saffron, calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices.

15 Thou art a fountain of gardens, a well of living waters, and flowing streams from Lebanon.

16 Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his precious fruits.

Chapter 5

1 I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; drink, yea, drink abundantly, O beloved.

2 I sleep, but my heart waketh; Hark! my beloved knocketh: 'Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, my locks with the drops of the night.'

3 I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?

4 My beloved put in his hand by the hole of the door, and my heart was moved for him.

5 I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with flowing myrrh, upon the handles of the bar.

6 I opened to my beloved; but my beloved had turned away, and was gone. My soul failed me when he spoke. I sought him, but I could not find him; I called him, but he gave me no answer.

7 The watchmen that go about the city found me, they smote me, they wounded me; the keepers of the walls took away my mantle from me.

8 'I adjure you, O daughters of Jerusalem, if ye find my beloved, what will ye tell him? that I am love-sick.'

9 'What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved, that thou dost so adjure us?'

10 'My beloved is white and ruddy, pre-eminent above ten thousand.

11 His head is as the most fine gold, his locks are curled, and black as a raven.

12 His eyes are like doves beside the water-brooks; washed with milk, and fitly set.

13 His cheeks are as a bed of spices, as banks of sweet herbs; his lips are as lilies, dropping with flowing myrrh.

14 His hands are as rods of gold set with beryl; his body is as polished ivory overlaid with sapphires.

15 His legs are as pillars of marble, set upon sockets of fine gold; his aspect is like Lebanon, excellent as the cedars.

16 His mouth is most sweet; yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.'
Chapter 6

1 'Whither is thy beloved gone, O thou fairest among women? Whither hath thy beloved turned him, that we may seek him with thee?'

2 'My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.

3 I am my beloved's, and my beloved is mine, that feedeth among the lilies.'

4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

5 Turn away thine eyes from me, for they have overcome me. Thy hair is as a flock of goats, that trail down from Gilead.

6 Thy teeth are like a flock of ewes, which are come up from the washing; whereof all are paired, and none faileth among them.

7 Thy temples are like a pomegranate split open behind thy veil.

8 There are threescore queens, and fourscore concubines, and maidens without number.

9 My dove, my undefiled, is but one; she is the only one of her mother; she is the choice one of her that bore her. The daughters saw her, and called her happy; yea, the queens and the concubines, and they praised her.

10 Who is she that looketh forth as the dawn, fair as the moon, clear as the sun, terrible as an army with banners?

11 I went down into the garden of nuts, to look at the green plants of the valley, to see whether the vine budded, and the pomegranates were in flower.

12 Before I was aware, my soul set me upon the chariots of my princely people.
Chapter 7

1 Return, return, O Shulammite; Return, return, that we may look upon thee. What will ye see in the Shulammite? As it were a dance of two companies.

2 How beautiful are thy steps in sandals, O prince's daughter! The roundings of thy thighs are like the links of a chain, the work of the hands of a skilled workman.

3 Thy navel is like a round goblet, wherein no mingled wine is wanting; thy belly is like a heap of wheat set about with lilies.

4 Thy two breasts are like two fawns that are twins of a gazelle.

5 Thy neck is as a tower of ivory; thine eyes as the pools in Heshbon, by the gate of Bath-rabbim; thy nose is like the tower of Lebanon which looketh toward Damascus.

6 Thy head upon thee is like Carmel, and the hair of thy head like purple; the king is held captive in the tresses thereof.

7 How fair and how pleasant art thou, O love, for delights!

8 This thy stature is like to a palm-tree, and thy breasts to clusters of grapes.

9 I said: 'I will climb up into the palm-tree, I will take hold of the branches thereof; and let thy breasts be as clusters of the vine, and the smell of thy countenance like apples;

10 And the roof of thy mouth like the best wine, that glideth down smoothly for my beloved, moving gently the lips of those that are asleep.'

11 I am my beloved's, and his desire is toward me.

12 Come, my beloved, let us go forth into the field; let us lodge in the villages.

13 Let us get up early to the vineyards; let us see whether the vine hath budded, whether the vine-blossom be opened, and the pomegranates be in flower; there will I give thee my love.

14 The mandrakes give forth fragrance, and at our doors are all manner of precious fruits, new and old, which I have laid up for thee, O my beloved.
Chapter 8

1 Oh that thou wert as my brother, that sucked the breasts of my mother! When I should find thee without, I would kiss thee; yea, and none would despise me.

2 I would lead thee, and bring thee into my mother's house, that thou mightest instruct me; I would cause thee to drink of spiced wine, of the juice of my pomegranate.

3 His left hand should be under my head, and his right hand should embrace me.

4 'I adjure you, O daughters of Jerusalem: Why should ye awaken, or stir up love, until it please?'

5 Who is this that cometh up from the wilderness, leaning upon her beloved? Under the apple-tree I awakened thee; there thy mother was in travail with thee; there was she in travail and brought thee forth.

6 Set me as a seal upon thy heart, as a seal upon thine arm; for love is strong as death, jealousy is cruel as the grave; the flashes thereof are flashes of fire, a very flame of HaShem.

7 Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, he would utterly be contemned.

8 We have a little sister, and she hath no breasts; what shall we do for our sister in the day when she shall be spoken for?

9 If she be a wall, we will build upon her a turret of silver; and if she be a door, we will enclose her with boards of cedar.

10 I am a wall, and my breasts like the towers thereof; then was I in his eyes as one that found peace.

11 Solomon had a vineyard at Baal-hamon; he gave over the vineyard unto keepers; every one for the fruit thereof brought in a thousand pieces of silver.

12 My vineyard, which is mine, is before me; thou, O Solomon, shalt have the thousand, and those that keep the fruit thereof two hundred.

13 Thou that dwellest in the gardens, the companions hearken for thy voice: 'Cause me to hear it.'

14 Make haste, my beloved, and be thou like to a gazelle or to a young hart upon the mountains of spices.

Saturday, 5 April 2008

THOUGHTS

"He who saves one life... it is as if he saves an entire universe. He who destroys a life... it is as if he destroys an entire universe"
TALMUD - Sanhedrin 4:5

IT'S A HARD LIFE

(Words and music by Freddie Mercury)


I don't want my freedom
There's no reason for living with a broken heart


This is a tricky situation
I've only got myself to blame
It's just a simple fact of life
It can happen to anyone


You win - you lose
It's a chance you have to take with love
Oh yeah - I fell in love
And now you say it's over and I'm falling apart


It's a hard life
To be true lovers together
To love and live forever in each others hearts
It's a long hard fight
To learn to care for each other
To trust in one another right from the start
When you're in love


I try and mend the broken piecesI
try to fight back the tears
They say it's just a state of mind
But it happens to everyone


How it hurts - deep inside
When your love has cut you down to size
Life is tough - on your own
Now I'm waiting for something to fall from the skies
And I'm waiting for love


Yes it's a hard life
Two lovers together
To love and live forever in each others hearts
It's a long hard fight
To learn to care for each other
To trust in one another - right from the start
When you're in love


Yes it's a hard life
In a world that's filled with sorrow
There are people searching for love in ev'ry way
It's a long hard fight
But I'll always live for tomorrow
I'll look back on myself and say I did it for love
Yes I did it for love - for love - oh I did it for love

SUPERHEROES (4) SPIDERMAN VS. DRACULA


SUPERHEROES (3) BATMAN VS. THE JOKER (DARK KNIGHT - A PREVIEW)

ENTERS THE JOKER - THE VILLAIN YOU WILL LOVE...TO HATE !!!




SUPERHEROES (2) BATMAN (BATMAN BEGINS)





SUPERHEROES (1) BATMAN (VARIOUS IMAGES)












HEROES OF MY YOUTH (2) - THE LONE RANGER (TV SERIES)






HEROES OF MY YOUTH (1) - THE LONE RANGER (COMICS)








Friday, 4 April 2008

DISAPPEARED THEATERS - 1 - "IMPÉRIO"




A shame. One by one, all of our big theatres came to an end. Some were demolished and others transformed into something else. With their disappearance we lost part of our culture.

This particular theater "CINEMA IMPÉRIO" was one of them. There I saw my first movies, there I learned to love the "Silver Screen". At least the photos are the ever lasting reminder of a wonderful past.

But let us be honest to ourselves, we are much more poor today.

Thursday, 3 April 2008

BLAKE & MORTIMER - THE PORTUGUESE EDITION OF "THE GONDWANA SHRINE" - THEIR LATEST ADVENTURE

Portugal, it seems, was the first country, worlwide, who saw the newest adventure of Blake & Mortimer being released to the public - the 24th of past month of March.

Here's the cover of the Portuguese Edition:




Volumes published in the Blake and Mortimer series:



1950 - Le Secret de l'Espadon, Tome 1 (The Secret of The Swordfish Volume 1: Ruthless Pursuit) ISBN 2-87097-002-1
1953 - Le Secret de l'Espadon, Tome 2 (The Secret of The Swordfish Volume 2: Mortimer's Escape) ISBN 2-87097-004-8
1953 - Le Secret de l'Espadon, Tome 3 (The Secret of The Swordfish Volume 3: SX1 Counterattacks) ISBN 2-87097-005-6
1954 - Le Mystère de la Grande Pyramide, Tome 1 (The Mystery of the Great Pyramid, Volume 1: Manetho's Papyrus) ISBN 2-87097-008-0
1955 - Le Mystère de la Grande Pyramide, Tome 2 (The Mystery of the Great Pyramid Volume 2: The Chamber of Horus) ISBN 2-87097-009-9
1956 - La Marque Jaune (The Yellow "M") ISBN 2-87097-010-2
1957 - L'Énigme de l'Atlantide (Atlantis Mystery) ISBN 2-87097-013-7
1959 - S.O.S. Météores: Mortimer à Paris (S.O.S. Meteors: Mortimer in Paris) ISBN 2-87097-015-3
1962 - Le Piège diabolique (The Time Trap (comic)) ISBN 2-87097-020-X
1967 - L'Affaire du Collier (The Necklace Affair) ISBN 2-87097-025-0
1971 - Les trois Formules du Professeur Sato, Tome 1: Mortimer à Tokyo (Professor Sató's Three Formulae, Volume 1: Mortimer in Tokyo) ISBN 2-87097-016-1
1990 - Les trois Formules du Professeur Sato, Tome 2: Mortimer contre Mortimer (Professor Sató's Three Formulae, Volume 2: Mortimer vs. Mortimer) ISBN 2-87097-017-X
1996 - L'Affaire Francis Blake (The Francis Blake Affair) ISBN 2-87097-051-X
2000 - La Machination Voronov' (The Voronov Plot) ISBN 2-87097-057-9
2001 - L'Étrange Rendez-Vous (The Strange Encounter) ISBN 2-87097-059-5
2003 - Les Sarcophages du Sixième Continent, Tome 1: La Menace universelle (The Sarcophagi of the Sixth Continent, Volume 1: The Universal Threat) ISBN 2-87097-066-8
2004 - Les Sarcophages du Sixième Continent, Tome 2: Le Duel des Esprits (The Sarcophagi of the Sixth Continent, Volume 2: Battle of the Minds) ISBN 2-87097-068-4
2008 - Le sanctuaire du Gondwana (The Gondwana Shrine) Not yet released[2][3][4]
2009 - La malédiction des trente deniers (The Curse of the Thirty Denarii) Not yet released[5][6]
ISBNs given are of the latest French language editions as issued by Les Éditions Blake et Mortimer in Brussels. Le Rayon «U», in many ways a precursor of the series, has been re-issued as "Volume 0" (ISBN 2-87097-023-4). Additionally, the storyboard sketches by Jacobs of Volume 12, left incomplete at the time of his death, have been re-issued in 1996 outside of the series as Dossier Mortimer contre Mortimer (ISBN 2-87097-022-6
).

BLAKE & MORTIMER - NEW ADVENTURE SOON TO BE AVAILABLE



March 20th, 2008


Filed under: Graphic Novels, From our Continental Correspondent � Wim @ 10:05 am
Their creator, Edgar P. Jacobs, may have passed away a long time ago now, but Blake and Mortimer still live on. And while it may pass virtually unnoticed in the world at large, in BD-land a new Blake And Mortimer album is still supposed to be a big deal. And so publisher Dargaud presents with great pride (and hope for good sales figures) the new Blake and Mortimer book: The Gondwana Sanctuary (Le Sanctuaire De Gondwana).
It’s the eighteenth book in the series, and the seventh that was not entirely created by Jacobs (album number 12, the second part of Professor Sato’s Three Formulas, was drawn by Hergé’s right-hand man Bob De Moor, based on unfinished sketches by Jacobs). Professor Mortimer has brought back a mysterious piece of rock from his expedition from the South Pole, and this leads him on the trail of a fantastic, lost civilisation. His search leads him to the entrails of the Ngorongoro crater in Tanzania (or Tanganyka, as Kenya and Tanzania were known then), not far from Lake Victoria. Thus starts a supposedly rollicking adventure that will lead Blake and Mortimer to black Africa for the first time.

The creative team on this book consists of writer Yves Sente and artist André Juillard. As they were also the team behind the previous Blake and Mortimer adventure, the two-parter The Sixth Contintent Sarcophages (Les Sarcophages du 6e continent), it would seem that the times of having another team create every other book are over.

(panels from Le Sanctuaire De Gondwana, written by Yves Sente with art by André Juillard, borrowed from the Dargaud site and (c) Dargaud. I tmay just be me but when I see this style it makes me want to stop what I am doing and go and read some of Garen Ewing’s Rainbow Orchid)

Juillard has clearly mastered Jacobs’ style to the minute, while Ted Benoit, who previously did two books together with writer Jean Van Hamme, always leaned more towards a Jacobsified Ligne Claire, if you will. And while Van Hamme at least tried to update the admittedly old-fashioned and quite tiresome storytelling style that Jacobs used, Sente always safely stays within the master’s footsteps. That results in the real Blake And Mortimer feeling, but whether it will attract a new audience, is another matter.

Judge for yourself, and read a six-page preview on the Dargaud site, but don’t bother to go to the official Blake And Mortimer site as yet though, because it looks as if the book is still unknown there thus far

Wednesday, 2 April 2008

THE ADVENTURES OF TINTIN - THE COVERS


Tintin comic titles published in English
1. Tintin in the Land of the Soviets (1929–1930)
2. Tintin in the Congo (1930–1931)
3. Tintin in America (1931–1932)
4. Cigars of the Pharaoh (1932–1934)
5. The Blue Lotus (1934–1935)
6. The Broken Ear (1935–1937)
7. The Black Island (1937–1938)
8. King Ottokar's Sceptre (1938–1939)
9. The Crab with the Golden Claws (1940–1941)
10. The Shooting Star (1941–1942)
11. The Secret of the Unicorn (1942–1943)
12. Red Rackham's Treasure (1943–1944)
13. The Seven Crystal Balls (1943–1948)
14. Prisoners of the Sun (1946–1949)
15. Land of Black Gold (1948–1950)
16. Destination Moon (1950–1953)
17. Explorers on the Moon (1950–1954)
18. The Calculus Affair (1954–1956)
19. The Red Sea Sharks (1958)
20. Tintin in Tibet (1960)
21. The Castafiore Emerald (1963)
22. Flight 714 (1968)
23. Tintin and the Picaros (1976)
24. Tintin and Alph-Art (1986-2004)
Published posthumously

Tuesday, 1 April 2008

HIS HOLINESS THE DALAI LAMA BIOGRAPHY



His Holiness the 14th the Dalai Lama Tenzin Gyatso, is the head of state and spiritual leader of the Tibetan people. He was born Lhamo Dhondrub on 6 July 1935, in a small village called Taktser in northeastern Tibet. Born to a peasant family, His Holiness was recognized at the age of two, in accordance with Tibetan tradition, as the reincarnation of his predecessor the 13th Dalai Lama, and thus an incarnation Avalokitesvara, the Buddha of Compassion.



The Dalai Lamas are the manifestations of the Bodhisattva (Buddha) of Compassion, who chose to reincarnate to serve the people. Lhamo Dhondrub was, as Dalai Lama, renamed Jetsun Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso - Holy Lord, Gentle Glory, Compassionate, Defender of the Faith, Ocean of Wisdom. Tibetans normally refer to His Holiness as Yeshe Norbu, the Wishfulfilling Gem or simply Kundun - The Presence.



The enthronement ceremony took place on February 22, 1940 in Lhasa, the capital of Tibet.





Education in Tibet



He began his education at the age of six and completed the Geshe Lharampa Degree (Doctorate of Buddhist Philosophy) when he was 25 in 1959. At 24, he took the preliminary examinations at each of the three monastic universities: Drepung, Sera and Ganden. The final examination was conducted in the Jokhang, Lhasa during the annual Monlam Festival of Prayer, held in the first month of every year Tibetan calendar.





Leadership Responsibilities



On November 17, 1950, His Holiness was called upon to assume full political power (head of the State and Government) after some 80,000 Peoples Liberation Army soldiers invaded Tibet. In 1954, he went to Beijing to talk peace with Mao Tse-tung and other Chinese leaders, including Chou En-lai and Deng Xiaoping. In 1956, while visiting India to attend the 2500th Buddha Jayanti Anniversary, he had a series of meetings with Prime Minister Nehru and Premier Chou about deteriorating conditions in Tibet.



His efforts to bring about a peaceful solution to Sino-Tibetan conflict were thwarted by Bejing's ruthless policy in Eastern Tibet, which ignited a popular uprising and resistance. This resistance movement spread to other parts of the country. On 10 March 1959 the capital of Tibet, Lhasa, exploded with the largest demonstration in Tibetan history, calling on China to leave Tibet and reaffirming Tibet's independence. The Tibetan National Uprising was brutally crushed by the Chinese army. His Holiness escaped to India where he was given political asylum. Some 80,000 Tibetan refugees followed His Holiness into exile. Today, there are more than 120,000 Tibetan in exile. Since 1960, he has resided in Dharamsala, India, known as "Little Lhasa," the seat of the Tibetan Government-in-exile.



In the early years of exile, His Holiness appealed to the United Nations on the question of Tibet, resulting in three resolutions adopted by the General Assembly in 1959, 1961, and 1965, calling on China to respect the human rights of Tibetans and their desire for self-determination. With the newly constituted Tibetan Government-in-exile, His Holiness saw that his immediate and urgent task was to save the both the Tibetan exiles and their culture alike. Tibetan refugees were rehabilitated in agricultural settlements. Economic development was promoted and the creation of a Tibetan educational system was established to raise refugee children with full knowledge of their language, history, religion and culture. The Tibetan Institute of Performing Arts was established in 1959, while the Central Institute of Higher Tibetan Studies became a university for Tibetans in India. Over 200 monasteries have been re-established to preserve the vast corpus of Tibetan Buddhist teachings, the essence of the Tibetan way of life.



In 1963, His Holiness promulgated a democratic constitution, based on Buddhist principles and the Universal Declaration of Human Rights as a model for a future free Tibet. Today, members of the Tibetan parliament are elected directly by the people. The members of the Tibetan Cabinet are elected by the parliament, making the Cabinet answerable to the Parliament. His Holiness has continuously emphasized the need to further democratise the Tibetan administration and has publicly declared that once Tibet regains her independence he will not hold political office.



In Washington, D.C., at the Congressional Human Rights Caucus in 1987, he proposed a Five-Point Peace Plan as a first step toward resolving the future status of Tibet. This plan calls for the designation of Tibet as a zone of peace, an end to the massive transfer of ethnic Chinese into Tibet, restoration of fundamental human rights and democratic freedoms, and the abandonment of China's use of Tibet for nuclear weapons production and the dumping of nuclear waste, as well as urging "earnest negotiations" on the future of Tibet.



In Strasbourg, France, on 15 June 1988, he elaborated the Five-Point Peace Plan and proposed the creation of a self-governing democratic Tibet, "in association with the People's Republic of China."



On 2 September 1991, the Tibetan Government-in-exile declared the Strasbourg Proposal invalid because of the closed and negative attitude of the present Chinese leadership towards the ideas expressed in the proposal.



On 9 October 1991, during an address at Yale University in the United States, His Holiness said that he wanted to visit Tibet to personally assess the political situation. He said, "I am extremely anxious that, in this explosive situation, violence may break out. I want to do what I can to prevent this.... My visit would be a new opportunity to promote understanding and create a basis for a negotiated solution."





Contact with West and East



Since 1967, His Holiness initiated a series of journeys which have taken him to some 46 nations. In autumn of 1991, he visited the Baltic States at the invitation of Lithuanian President Vytautas Landsbergis of Lithuania and became the first foreign leader to address the Lithuanian Parliament. His Holiness met with the late Pope Paul VI at the Vatican in 1973. At a press conference in Rome in 1980, he outlined his hopes for the meeting with John Paul II: "We live in a period of great crisis, a period of troubling world developments. It is not possible to find peace in the soul without security and harmony between peoples. For this reason, I look forward with faith and hope to my meeting with the Holy Father; to an exchange of ideas and feelings, and to his suggestions, so as to open the door to a progressive pacification between peoples." His Holiness met Pope John Paul II at the Vatican in 1980, 1982, 1986, 1988 and 1990. In 1981, His Holiness talked with Archbishop of Canterbury, Dr. Robert Runcie, and with other leaders of the Anglican Church in London. He also met with leaders of the Roman Catholic and Jewish communities and spoke at an interfaith service held in his honor by the World Congress of Faiths: "I always believe that it is much better to have a variety of religions, a variety of philosophies, rather than one single religion or philosophy. This is necessary because of the different mental dispositions of each human being. Each religion has certain unique ideas or techniques, and learning about them can only enrich one's own faith."





Recognition and Awards



Since his first visit to the west in the early 1973, a number of western universities and institutions have conferred Peace Awards and honorary Doctorate Degrees in recognition of His Holiness' distinguished writings in Buddhist philosophy and for his leadership in the solution of international conflicts, human rights issues and global environmental problems. In presenting the Raoul Wallenberg Congressional Human Rights Award in 1989, U.S. Congressman Tom Lantos said, "His Holiness the Dalai Lama's courageous struggle has distinguished him as a leading proponent of human rights and world peace. His ongoing efforts to end the suffering of the Tibetan people through peaceful negotiations and reconciliation have required enormous courage and sacrifice."





The 1989 Nobel Peace Prize



The Norwegian Nobel Committee's decision to award the 1989 Peace Prize to His Holiness the Dalai Lama won worldwide praise and applause, with exception of China. The CommitteeÕs citation read, "The Committee wants to emphasize the fact that the Dalai Lama in his struggle for the liberation of Tibet consistently has opposed the use of violence. He has instead advocated peaceful solutions based upon tolerance and mutual respect in order to preserve the historical and cultural heritage of his people."



On 10 December 1989, His Holiness accepted the prize on the behalf of oppressed everywhere and all those who struggle for freedom and work for world peace and the people of Tibet. In his remarks he said, "The prize reaffirms our conviction that with truth, courage and determination as our weapons, Tibet will be liberated. Our struggle must remain nonviolent and free of hatred."



He also had a message of encouragement for the student-led democracy movement in China. "In China the popular movement for democracy was crushed by brutal force in June this year. But I do not believe the demonstrations were in vain, because the spirit of freedom was rekindled among the Chinese people and China cannot escape the impact of this spirit of freedom sweeping in many parts of the world. The brave students and their supporters showed the Chinese leadership and the world the human face of that great nations."





A Simple Buddhist monk



His Holiness often says, "I am just a simple Buddhist monk - no more, nor less."



His Holiness follows the life of Buddhist monk. Living in a small cottage in Dharamsala, he rises at 4 A.M. to meditate, pursues an ongoing schedule of administrative meetings, private audiences and religious teachings and ceremonies. He concludes each day with further prayer before retiring. In explaining his greatest sources of inspiration, he often cites a favorite verse, found in the writings of the renowned eighth century Buddhist saint Shantideva:





For as long as space endures


And for as long as living beings remain.


Until then may I too abide


To dispel the misery of the world.





For as long as space endures


And for as long as living beings remain,


Until then may I too abide


To dispel the misery of the world.

GIORDANO BRUNO - MARTYR FOR CIENCE

For the lunar crater, see Giordano Bruno (crater).


Giordano Bruno (1548, NolaFebruary 17, 1600, Rome) was an Italian philosopher, priest, cosmologist, and occultist. Bruno is known for his mnemonic system based upon organized knowledge and as an early proponent of the idea of an infinite and homogeneous universe. Burnt at the stake as a heretic by the Roman Inquisition, Bruno is seen by some as the first "martyr [1] for science."

Early years

Born in Nola (in Campania, then part of the Kingdom of Naples) in 1548, he was originally named Filippo Bruno. His father was Giovanni Bruno, a soldier. At the age of eleven he traveled to Naples to study the Trivium. At 15, Bruno entered the Dominican Order, taking the name of Giordano from Giordano Crispo, his metaphysics tutor. He continued his studies, completing his novitiate, and becoming an ordained priest in 1572.

He was interested in philosophy, and was an expert on the art of memory; he wrote books on mnemonic technique, which Frances Yates contends may have been disguised Hermetic tracts. The writings attributed to Hermes Trismegistus had played an important role in the Renaissance Neoplatonic revival. At that time they were thought to date uniformly to the earliest days of ancient Egypt and to encode a form of "pristine wisdom" ("prisca philosophia"). They are now believed to date mostly from about 300 A.D. and are associated with Neoplatonism.

Woodcut illustration of one of Giordano Bruno's mnemonic devices: in the spandrels are the four classical elements: earth, air fire, water



While the Hermetic Tradition was a major influence on Bruno, he also absorbed and developed the heliocentric ideas of Copernicus, though he claimed that his own mystical understanding of heliocentrism was far more important than Copernicus's understanding, which Bruno considered merely mathematical. Other significant influences included Thomas Aquinas, whose works he had to study in depth as a novice and for whom he always expressed a curiously deep admiration [2], Averroes, whose idea of a universal mind resonates through Bruno's work, Duns Scotus, the Renaissance Neoplatonist Marsilio Ficino, the Spanish Ramon Llull and, last but certainly not least, Nicholas of Cusa's ideas on infinity and indeterminacy, particularly the idea of an infinite universe where the Earth is elevated to the divine status of a star. Bruno developed a pantheistic hylozoistic system, essentially incompatible with orthodox Christian Trinitarian beliefs.

In 1576 he left Naples to avoid the attention of the Inquisition. He left Rome for the same reason and abandoned the Dominican order. He travelled to Geneva and briefly joined the Calvinists, before he was excommunicated, ostensibly for slandering the philosophy professor Antoine de la Faye. After Bruno apologized his excommunication was revoked, but in autumn 1579, deeply disappointed by Calvinist intolerance, he left for France.

He went first to Lyon, but he could not find work there and in late 1579 he arrived in Toulouse, at that time a Catholic stronghold, where he obtained a position as lecturer of philosophy. After the bitter experience in Geneva, he also tried to revert to mainstream Catholicism, but he was denied absolution by the Jesuit priest that he approached. After religious strife broke out in Toulouse in summer 1581, he moved to Paris, where first he held a cycle of thirty lectures on theological topics. At this time, he also began to gain fame for his prodigious memory. Bruno's feats of memory were based, at least in part, on his elaborate system of mnemonics, but some of his contemporaries found it easier to attribute them to magical powers. His talents attracted the benevolent attention of the king Henry III, who supported a conciliatory, middle-of-the-road cultural policy between Catholic and Protestant extremism.

In Paris he enjoyed the protection of his powerful French patrons. During this period, he published several works on mnemonics, a.o. "De umbris idearum" (The Shadows of Ideas, 1582), "Ars Memoriae" (The Art of Memory, 1582), "Cantus Circaeus" (Circe's Song, 1582), based on his model of organised knowledge, opposed to that of Petrus Ramus. In 1582 Bruno also published a comedy summarizing some of his philosophical positions, titled "Il Candelaio" ("The Torchbearer").

Travel years

In April 1583, he went to England with letters of recommendation from Henry III, working for the French ambassador, Michel de Castelnau. There he became acquainted with the poet Philip Sidney and with the Hermetic circle around John Dee. He also unsuccessfully sought a teaching position at Oxford, where however he held lectures. His views spurred controversy, notably with John Underhill, Rector of Lincoln College and from 1589 bishop of Oxford, and George Abbot, who later became Archbishop of Canterbury, who poked fun at Bruno for supporting “the opinion of Copernicus that the earth did go round, and the heavens did stand still; whereas in truth it was his own head which rather did run round, and his brains did not stand still.”[3] and who reports accusations of plagiarising Ficino's work. Still, the English period was a fruitful one. During that time Bruno completed and published some of his most important works, the "Italian Dialogues," including the cosmological tracts "La Cena de le Ceneri" (The Ash Wednesday Supper, 1584), "De la Causa, Principio et Uno" (On Cause, Prime Origin and the One, 1584), "De l'Infinito Universo et Mondi" (On the Infinite Universe and Worlds, 1584) as well as "Lo Spaccio de la Bestia Trionfante" (The Expulsion of the Triumphant Beast, 1584) and "De gl' Heroici Furori" (On Heroic Frenzies, 1585). Some of the works that Bruno published in London, notably the "The Ash Wednesday Supper," appear to have given offense. It was not the first time, nor was it to be the last, that Bruno's controversial views coupled with his abrasive sarcasm lost him the support of his friends.

In October 1585, after the French embassy in London was attacked by a mob, he returned to Paris with Castelnau, finding a tense political situation. Moreover, his 120 theses against Aristotelian natural science and his pamphlets against the mathematician Fabrizio Mordente soon put him in ill favor. In 1586, following a violent quarrel about Mordente's invention, "the differential compass," he left France for Germany.




Woodcut from "Articuli centum et sexaginta adversus huius tempestatis mathematicos atque philosophos," Prague 1588




In Germany he failed to obtain a teaching position at Marburg, but was granted permission to teach at Wittenberg, where he lectured on Aristotle for two years. However, with a change of intellectual climate there, he was no longer welcome, and went in 1588 to Prague, where he obtained 300 taler from Rudolf II, but no teaching position. He went on to serve briefly as a professor in Helmstedt, but had to flee again when he was excommunicated by the Lutherans, continuing the pattern of Bruno's gaining favor from lay authorities before falling foul of the ecclesiastics of whatever hue.
The year 1591 found him in Frankfurt. Apparently, during the Frankfurt Book Fair, he received an invitation to Venice from the patrician Giovanni Mocenigo, who wished to be instructed in the art of memory, and also heard of a vacant chair in mathematics at the University of Padua. Apparently believing that the Inquisition might have lost some of its impetus, he returned to Italy.

He went first to Padua, where he taught briefly, and applied unsuccessfully for the chair of mathematics, which was assigned instead to Galileo Galilei one year later. Bruno accepted Mocenigo's invitation and moved to Venice in March 1592. For about two months he functioned as an in-house tutor to Mocenigo. When Bruno announced his plan to leave Venice to his host, the latter, who was unhappy with the teachings he had received and had apparently developed a personal rancour towards Bruno, denounced him to the Venetian Inquisition, which had Bruno arrested on May 22, 1592. Among the numerous charges of blasphemy and heresy brought against him in Venice, based on Mocenigo's denunciation, was his belief in the plurality of worlds, as well as accusations of personal misconduct. Bruno defended himself skillfully, stressing the philosophical character of some of his positions, denying others and admitting that he had had doubts on some matters of dogma. The Roman Inquisition, however, asked for his transferral to Rome. After several months and some quibbling the Venetian authorities reluctantly consented and Bruno was sent to Rome in February 1593.








The monument to Bruno in the place he was executed, Campo de' Fiori in Rome.





Close-up of the statue
Trial and death

In Rome he was imprisoned for seven years during his lengthy trial, lastly in the Tower of Nona. Some important documents about the trial are lost, but others have been preserved, among them a summary of the proceedings that was rediscovered in 1940. [4] The numerous charges against Bruno, based on some of his books as well as on witness accounts, included blasphemy, immoral conduct, and heresy in matters of dogmatic theology, and involved some of the basic doctrines of his philosophy and cosmology. Luigi Firpo lists them as follows: [5]

1-Holding opinions contrary to the Catholic Faith and speaking against it and its ministers
.
2-Holding erroneous opinions about the Trinity, about Christ's divinity and Incarnation.

3-Holding erroneous opinions about Christ.

4-Holding erroneous opinions about Transubstantiation and Mass.

5-Claiming the existence of a plurality of worlds and their eternity.

6-Believing in metempsychosis and in the transmigration of the human soul into brutes.

7-Dealing in magics and divination.

8-Denying the Virginity of Mary.

Bruno continued his Venetian defensive strategy, which consisted in bowing to the Church's dogmatic teachings, while trying to preserve the basis of his philosophy. In particular Bruno held firm to his belief in the plurality of worlds, although he was admonished to abandon it. His trial was overseen by the inquisitor Cardinal Bellarmine, who demanded a full recantation, which Bruno eventually refused. Instead he appealed in vain to Pope Clement VIII, hoping to save his life through a partial recantation. The Pope expressed himself in favor of a guilty verdict. Consequently, Bruno was declared a heretic, handed over to secular authorities on February 8 1600. At his trial he listened to the verdict on his knees, then stood up and said: "Perhaps you, my judges, pronounce this sentence against me with greater fear than I receive it." A month or so later he was brought to the Campo de' Fiori, a central Roman market square, his tongue in a gag, tied to a pole naked and burned at the stake, on February 17, 1600.


Conflicts over execution

All his works were placed on the Index Librorum Prohibitorum in 1603. Four hundred years after his execution, official expression of "profound sorrow" and acknowledgement of error at Bruno's condemnation to death was made, during the papacy of John Paul II. Attempts were made by a group of professors in the Catholic Theological Faculty at Naples, led by the Nolan Domenico Sorrentino, to obtain a full rehabilitation from the Catholic authorities.

In 1885 an international committee for a monument to Bruno on the site of his execution was formed,[6] including Victor Hugo, Herbert Spencer, Ernest Renan, Ernst Haeckel, Henrik Ibsen and Ferdinand Gregorovius.[7][8] The monument was sharply opposed by the clerical party, but was finally erected by the Rome Municipality and inaugurated in 1889.

Some authors have characterized Bruno as a "martyr of science", making a parallel to the Galileo affair. They assert that, even though Bruno's theological beliefs were an important factor in his heresy trial, his Copernicanism and cosmological beliefs also played a significant role for the outcome. Others oppose such views, and claim this alleged connection to be exaggerated, or outright false.

According to the Stanford Encyclopedia of Philosophy, "…in 1600 there was no official Catholic position on the Copernican system, and it was certainly not a heresy. When…Bruno…was burned at the stake as a heretic, it had nothing to do with his writings in support of Copernican cosmology."[9]

Similarly, the Catholic Encyclopedia (1908) asserts that "Bruno was not condemned for his defence of the Copernican system of astronomy, nor for his doctrine of the plurality of inhabited worlds, but for his theological errors, among which were the following: that Christ was not God but merely an unusually skilful magician, that the Holy Ghost is the soul of the world, that the Devil will be saved, etc."[10]

However, the webpage of the Vatican Secret Archives about Bruno's trial differs in perspective: "In the same rooms where Giordano Bruno was questioned, for the same important reasons of the relationship between science and faith, at the dawning of the new astronomy and at the decline of Aristotle’s philosophy, sixteen years later, Cardinal Bellarmino, who then contested Bruno’s heretical theses, summoned Galileo Galilei, who also faced a famous inquisitorial trial, which, luckily for him, ended with a simple abjuration."[11]

Cosmology before Bruno

According to Aristotle and Plato, the universe was a finite sphere. Its ultimate limit was the primum mobile, whose diurnal rotation was conferred upon it by a transcendental God, not part of the universe, a motionless prime mover and first cause. The fixed stars were part of this celestial sphere, all at the same fixed distance from the immobile earth at the center of the sphere. Ptolemy had numbered these at 1,022, grouped into 48 constellations. The planets were each fixed to a transparent sphere.

In the first half of the 15th century Nicolaus Cusanus reissued the ideas formulated in Antiquity by Democritus and Lucretius and dropped the Aristotelean cosmos. He envisioned an infinite universe, whose center was everywhere and circumference nowhere, with countless rotating stars the Earth being one of them, of equal importance. He also considered neither the rotation orbits were circular, nor the movement was uniform.

In the second half of the 16th century, the theories of Copernicus began diffusing through Europe. Copernicus conserved the idea of planets fixed to solid spheres, but considered the apparent motion of the stars to be an illusion caused by the rotation of the Earth on its axis; he also preserved the notion of an immobile center, but it was the Sun rather than the Earth. Copernicus also argued the Earth was a planet orbiting the Sun once every year. However he maintained the Ptolemaic hypothesis that the orbits of the planets were composed of perfect circles—deferents and epicycles—and that the stars were fixed on a stationary outer sphere.

Few astronomers of Bruno's time accepted Copernicus's heliocentric model. Among those who did were the Germans Michael Maestlin (1550-1631), Christoph Rothmann, Johannes Kepler (1571-1630), the Englishman Thomas Digges, author of A Perfit Description of the Caelestial Orbes, and the Italian Galileo Galilei (1564-1642).


Bruno's cosmology

Bruno believed, as is now universally accepted, that the Earth revolves and that the apparent diurnal rotation of the heavens is an illusion caused by the rotation of the Earth around its axis. He also saw no reason to believe that the stellar region was finite, or that all stars were equidistant from a single center of the universe.

In 1584, Bruno published two important philosophical dialogues, in which he argued against the planetary spheres. (Two years later, Rothmann did the same in 1586, as did Tycho Brahe in 1587.) Bruno's infinite universe was filled with a substance -- a "pure air," aether, or spiritus -- that offered no resistance to the heavenly bodies which, in Bruno's view, rather than being fixed, moved under their own impetus. Most dramatically, he completely abandoned the idea of a hierarchical universe. The Earth was just one more heavenly body, as was the Sun. God had no particular relation to one part of the infinite universe more than any other. God, according to Bruno, was as present on Earth as in the Heavens, an immanent God, the One subsuming in itself the multiplicity of existence, rather than a remote heavenly deity.

Bruno also affirmed that the universe was homogeneous, made up everywhere of the four elements (water, earth, fire, and air), rather than having the stars be composed of a separate quintessence. Essentially, the same physical laws would operate everywhere, although the use of that term is anachronistic. Space and time were both conceived as infinite. There was no room in his stable and permanent universe for the Christian notions of divine Creation and Last Judgement.

Under this model, the Sun was simply one more star, and the stars all suns, each with its own planets. Bruno saw a solar system of a sun/star with planets as the fundamental unit of the universe. According to Bruno, infinite God necessarily created an infinite universe, formed of an infinite number of solar systems, separated by vast regions full of Aether, because empty space could not exist. (Bruno did not arrive at the concept of a galaxy.) Comets were part of a synodus ex mundis of stars, and not -- as other authors sustained at the time -- ephemeral creations, divine instruments, or heavenly messengers. Each comet was a world, a permanent celestial body, formed of the four elements.

Bruno's cosmology is marked by infinitude, homogeneity, and isotropy, with planetary systems distributed evenly throughout. Matter follows an active animistic principle: it is intelligent and discontinuous in structure, made up of discrete atoms. This animism (and a corresponding disdain for mathematics as a means to understanding) is the most dramatic respect in which Bruno's cosmology differs from what today passes for a common-sense picture of the universe.

During the later 16th century, and throughout the 17th century, Bruno's ideas were held up for ridicule, debate, or inspiration. Margaret Cavendish, for example, wrote an entire series of poems against "atoms" and "infinite worlds" in Poems and Fancies in 1664. Bruno's true, if partial, rehabilitation would have to wait for the implications of Newtonian cosmology.

Bruno's overall contribution to the birth of modern science is still controversial. Some scholars follow Frances Yates stressing the importance of Bruno's ideas about the universe being infinite and lacking structure as a crucial crosspoint between the old and the new. Others disagree. Others yet see in Bruno's idea of multiple worlds instantiating the infinite possibilities of a pristine, indivisible One a forerunner of Everett's Many-worlds interpretation of quantum mechanics.[12]


In popular culture

A statue of Giordano Bruno created by Ettore Ferrari was erected at Campo de' Fiori in Rome in 1889 on the day of the Holy Spirit. It looks in the direction of the Vatican.

Ægypt, a four-volume novel by John Crowley, includes a major storyline following the adventures of Giordano Bruno, positing among other things two meetings between Bruno and Dr. John Dee.
More Light (1987), a play by British playwright Snoo Wilson, has Giordano Bruno as its protagonist and includes Queen Elizabeth I of England and a female Shakespeare among its characters.

The Last Confession by Australian author Morris West (The Devil's Advocate, The Shoes of the Fisherman, The Ambassadors) is a fictional account of Giordano Bruno's imprisonment before he is convicted of heresy and burned at the stake during the Inquisition in 1600.

Czesław Miłosz's poem "Campo di Fiori" interweaves the Italian masses indifference to the burning of Giordano Bruno with the Poles' indifference to the Germans' suppression of the Warsaw Ghetto Uprising.

James Joyce mentions Bruno the Nolan towards the end of A Portrait of the Artist as a Young Man and has a passage largely about his trial and execution in Finnegans Wake.[13]

Margaret Gabrielle Long, writing as Marjorie Bowen, used a fictionalized version of Bruno ("Brother Felipe Bruno") as the protagonist of the novel The Triumphant Beast (1934).

The Romanian-born Israeli writer and poet Yotam Reuveni recounted that during his youth at the city of Iaşi, Moldavia, pupils at the local highschool greatly venerated Giordano Bruno and had the habit of putting a finger inside the flame of a burning candle, as an act of solidarity with their burnt hero. ("האש של ג'ורדנו ברונו" Hebrew: "Giordano Bruno's Fire", article published in Haaretz on March 3, 2000, marking the 400th anniversary of his execution).

Russian poet Vladimir Kostrov and composer Lora Kvint wrote the musical 'Giordano' (1988), musical was staged at Moscow and Leningrad 29 times.

Legacy

The 20-km diameter crater Giordano Bruno, named in Bruno's honor, is located on the moon at 103° east lunar longitude, 36° north lunar latitude. It is believed to have been created by a meteorite impact in 1178, witnessed by five English monks, as related in Carl Sagan's Cosmos.
In 1926 the Theosophical Broadcasting Station Pty Ltd, owned by interests associated with the local branch of Theosophical Society Adyar, was granted a radio broadcasting licence in Sydney, Australia. The station's call sign, "2GB" was chosen to honour the Italian philosopher who was much admired by Theosophists. Although the ownership of the station subsequently passed to strictly commercial interests, the call sign is retained.


Notes

1^ The Pope & the Heretic,
2^ CATHOLIC ENCYCLOPEDIA: Giordano Bruno
3^ [1]
4^ Vatican Secret Archives: Summary of the trial against Giordano Bruno, Rome, 1597
5^ Luigi Firpo, Il processo di Giordano Bruno, 1993
6^ Site of Bruno's execution: 41°53′44″N, 12°28′20″E.
7^Alan Powers, Bristol Community College, Campania Felix: Giordano Bruno’s Candelaio and Naples accessed 27 May 2007
8^ Hans-Volkmar Findeisen: „Gegenpapst und Designer des Darwinismus“ – Wer kennt heute eigentlich noch Ernst Haeckel? (in German) accessed 27 May 2007
9^ Sheila Rabin, Nicolaus Copernicus in the Stanford Encyclopedia of Philosophy (online, accessed 19 November 2005).
10^ Turner, William. "Giordano Bruno.” Catholic Encyclopedia. 1908. Online, accessed 2 Jan 2007, at http://newadvent.org/cathen/03016a.htm.
11^ Vatican Secret Archives accessed 3 November 2006.
12^ [2] Max Tegmark, Parallel Universes, 2003
13^ Thornton Wilder, "Giordano Bruno's Last Meal in Finnegans Wake", Hudson Review vol. XVI (Spring, 1963), p. 74-79. reproduced online at TheModernWord.com.

References

.Wikisource has the text of the 1911 Encyclopædia Britannica article Bruno, Giordano.
The Acentric Labyrinth. Giordano Bruno's Prelude to Contemporary Cosmology, Ramon G. Mendoza PhD, 1995, ISBN 1-85230-640-8
.Cause, Principle and Unity : And Essays on Magic by Giordano Bruno, ISBN 0-521-59658-0
.The Cabala of Pegasus by Giordano Bruno, ISBN 0-300-09217-2
."Writings of Giordano Bruno"
.The Pope & the Heretic, Michael White, 2002, ISBN 0-06-018626-7.
.Giordano Bruno, J. Lewis McIntyre.
.Giordano Bruno and Renaissance Science, Hilary Gatti, 2002, ISBN 0-8014-8785-4
.Giordano Bruno: His Life and Thought, With Annotated Translation of His Work -On the Infinite Universe and Worlds,Dorethea Singer,1950.
.Giordano Bruno: The Forgotten Philosopher, John Kessler.
.Giordano Bruno, Paul Oskar Kristeller, Collier's Encyclopedia, Vol 4, 1987 ed., pg. 634
.Giordano Bruno and the Hermetic Tradition, Frances Yates, ISBN 0-226-95007-7
.Eros and Magic in the Renaissance, Ioan P. Couliano, ISBN 0-226-12315-4.
.Il processo di Giordano Bruno, Luigi Firpo, 1993
.Giordano Bruno,Il primo libro della Clavis Magna, ovvero, Il trattato sull'intelligenza artificiale, a cura di Claudio D'Antonio, Di Renzo Editore.
.Giordano Bruno,Il secondo libro della Clavis Magna, ovvero, Il Sigillo dei Sigilli, a cura di Claudio D'Antonio, Di Renzo Editore.
.Giordano Bruno, Il terzo libro della Clavis Magna, ovvero, La logica per immagini, a cura di Claudio D'Antonio, Di Renzo Editore
.Giordano Bruno, Il quarto libro della Clavis Magna, ovvero, L'arte di inventare con Trenta Statue, a cura di Claudio D'Antonio, Di Renzo Editore
.Giordano Bruno L'incantesimo di Circe, a cura di Claudio D'Antonio, Di Renzo Editore
.Giordano Bruno, De Umbris Idearum, a cura di Claudio D'Antonio, Di Renzo Editore
.Guido Del Giudice, La coincidenza degli opposti, Di Renzo Editore, ISBN 8883231104 , 2005
.Giordano Bruno, Due Orazioni: Oratio Valedictoria - Oratio Consolatoria, a cura di Guido del .Giudice, Di Renzo Editore, 2007

External links

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Giordano Bruno

Name: Giordano Bruno

Birth: 1548

Death: 17 February 1600

School/tradition ?

Main interests: Philosophy & Cosmology
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