"Life in a Love" by Robert Browning



"Life in a Love" by Robert Browning

 "Life in a Love" is a poem by Robert Browning, published in 1855 in his collection "Men and Women". Browning was a prominent Victorian poet, and the husband of Elizabeth Barret Browning, known for his dramatic monologues and exploration of complex psychological themes in his poetry.


In "Life in a Love," Browning reflects on the enduring pursuit of love despite obstacles and challenges. The speaker expresses a determination to continue seeking love, even if it means facing rejection or disappointment.


The poem conveys a sense of resilience and persistence in the face of adversity, suggesting that the pursuit of love is an integral part of life's journey. Despite the potential for failure, the speaker is resolved to keep striving for love, emphasizing the importance of perseverance and resilience in the pursuit of one's desires.

"In addendum, the poem depicts the selfless act of promise to be always in love and be loving, and lovable. Though the winds of life may blow to wear out one's purpose and focus in life, still raising up ever and ever again is certain. Seven falls, eight rise." Sanafflatus.


Life in a Love


Escape me?

Never—

Beloved!

While I am I, and you are you,

So long as the world contains us both,

Me the loving and you the loth,

While the one eludes, must the other pursue.

My life is a fault at last, I fear:

It seems too much like a fate, indeed!

Though I do my best I shall scarce succeed.

But what if I fail of my purpose here?

It is but to keep the nerves at strain,

To dry one's eyes and laugh at a fall,

And, baffled, get up and begin again,—

So the chase takes up one's life, that's all.

While, look but once from your farthest bound

At me so deep in the dust and dark,

No sooner the old hope goes to ground

Than a new one, straight to the self-same mark,

I shape me—

Ever

Removed!


Credit: 

#LovePoetry

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Courtesy Academy

THE UNIVERSITY OF SANKORE, TIMBUKTU

 THE UNIVERSITY OF SANKORE, TIMBUKTU


The historic city of Timbuktu in Mali, recognised for its profound scholarly heritage, harbours the remnants of one of the world's earliest centres of learning, the University of Sankore. Established in the 1200s AD, this university was a beacon of knowledge, housing an extensive collection of manuscripts. These manuscripts, predominantly inscribed in Ajami—a writing system that employs Arabic script to transcribe African languages, with Hausa being a notable example—serve as a testament to the rich intellectual traditions of the region.


As the centuries progressed, from the 1300s through to the 1800s AD, Timbuktu experienced the arrival and, in some cases, the colonisation by Europeans and West Asians. This period marked a turning point for the preservation of the manuscripts. The Malian custodians of this knowledge, acutely aware of the potential risk of destruction or expropriation by foreign invaders—a fate that befell numerous other texts across the African continent, notably in Kemet (ancient Egypt)—took decisive action to safeguard their heritage. They concealed these invaluable documents in various hidden locations, including basements, attics, and underground vaults, thereby shielding them from potential harm.

Among the concealed treasures were manuscripts that covered a broad spectrum of knowledge, including significant works on mathematics and astronomy. These documents are pivotal in understanding the historical depth of mathematical and scientific inquiry in Africa, predating European colonial influence. They reveal a sophisticated grasp of complex concepts and contribute to debunking the myth of a pre-colonial Africa devoid of advanced scholarly pursuits.


In recent decades, the rediscovery of up to 700,000 of these manuscripts has illuminated the enduring legacy of African scholarship. The Timbuktu manuscripts, particularly those related to mathematics and astronomy, underscore Africa's role as a contributor to the global repository of knowledge well before the advent of European colonisation. This resurgence of interest in Africa's intellectual history not only enriches our understanding of the past but also inspires a reevaluation of the continent's place in the history of science and education....

#Timbuktu

#PanAfricanism

#Africanhistory

#blackhistory

#muslim

#fulani

#blackhistorymonth

Credit: Pan-africanism on Facebook.

Brief History of Leonardo Da Vinci


/ Brief History of Leonardo da Vinci /


"Truth is so excellent, that if it praises but small things they become noble."

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"Leonardo da Vinci, (born April 15, 1452, Anchiano, Republic of Florence—died May 2, 1519, Cloux, France), Italian Renaissance painter, sculptor, draftsman, architect, engineer, and scientist.


The son of a landowner and a peasant, Leonardo received training in painting, sculpture, and mechanical arts as an apprentice to Andrea del Verrocchio. In 1482 he entered the service of the duke of Milan as “painter and engineer.” During his 17 years in Milan, Leonardo completed six artworks, including The Virgin of the Rocks (1483–86) and one of his most famous works, the monumental wall painting Last Supper (1495–98) in the refectory of the monastery of Santa Maria delle Grazie. About 1490 Leonardo began a project of writing treatises on the “science of painting,” architecture, mechanics, and anatomy. His numerous surviving manuscripts are noted for being written in a backward script that requires a mirror to be read.


In 1502–03, as military architect and engineer for Cesare Borgia, Leonardo helped lay the groundwork for modern cartography. During the next five years in Florence (1503–08) he began another famous piece, the Mona Lisa (c. 1503–19). Leonardo then returned to Milan, where he created very little as a painter—but his scientific work flourished. In 1516, after an interlude under Medici patronage in Rome, he entered the service of Francis I of France; he never returned to Italy.


Though only some 17 completed paintings survive, they are universally seen as masterpieces. The power of The Last Supper comes in part from its masterly composition. In the Mona Lisa the features and symbolic overtones of the subject achieve a complete synthesis. The unique fame that Leonardo enjoyed in his lifetime and that, filtered by historical criticism, has remained largely intact to the present day rests on his unlimited desire for knowledge, a trait that guided all his thinking and behaviour." (Britannica)

Painting of Mona Lisa by Leonardo Da Vinci.

Indeed, the Mona Lisa is a very realistic portrait. The subject's softly sculptural face shows Leonardo's skillful handling of sfumato, an artistic technique that uses subtle gradations of light and shadow to model form, and shows his understanding of the skull beneath the skin.



Last Supper painting by Leonardo Da Vinci
Last Supper, one of the most famous artworks in the world, painted by Leonardo da Vinci probably between 1495 and 1498 for the Dominican monastery Santa Maria delle Grazie in Milan. It depicts the dramatic scene described in several closely connected moments in the Gospels, including Matthew 26:21–28, in which Jesus declares that one of the Apostles will betray him and later institutes the Eucharist. (Britannica)


Source:"As Above So Below" on Facebook: Leonardodo Da Vinci, General Press (2016). “The Notebooks of Leonardo Da Vinci”, p.442, GENERAL PRESS. 






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Early Church: Lightening of Candle


Early Church: Lightening of Candle. 

 A Christian church was not a proper church unless there were lights burning on the altar of God. A council of 721 extended papal protection to Olive Groves because keeping the lights on - in the Mediterranean - depended on a steady stream of olive oil.  


In Northern Europe, tallow candles were the norm. This horrified Charlemagne’s son, Louis the Pious when he discovered that the monks of Fulda (the burial place of the Anglo-Saxon missionary Boniface, often described as the Apostle of Germany) were lighting their church with pork fat. The Emperor promised them an olive grove in Italy instead.


The Christian kings of Northern Europe didn’t have any olive groves to offer, but they could send money to the holiest sites of Christendom for them to buy their own oil. 

Lighting up Rome itself was the duty of kings. Late in the 8th-Century, the Anglo-Saxon King Offa of Mercia sent an annual 365 gold ‘mancuses’ (a type of coin) in order to support the poor and for lights. When he died, the pope petitioned his successor to continue the offering. Similarly, Alfred the Great’s father, Æthelwulf of Wessex bequeathed 300 mancuses a year to buy oil for the lamps of the main churches of Rome.


By the 11th-Century, English thanes (the noble class) were required by law to light their local churches, and they did this with candles instead of the oil lamps of the Mediterranean world.  


The photo shows three candles from an Alamannic grave in Oberflacht in Germany: these are possibly the oldest surviving beeswax candles north of the Alps, complete with their wicks of spun flax. 

They date to the 6th or early 7th-Century.

Today in the Landesmuseum in Stuttgart. 

Photo at https://commons.wikimedia.org/wiki/File:Candles_Oberflacht.jpg

Early Christian Church. 

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Baby-Steps of Pain:"Pity The Nation" by Lawrence Ferlinghetti


Baby-Steps of Pain: "Pity The Nation" by Lawrence Ferlinghetti

Pity the nation whose people are sheep,

and whose shepherds mislead them.

Pity the nation whose leaders are liars, whose sages are silenced,

and whose bigots haunt the airwaves.

Pity the nation that raises not its voice,

except to praise conquerors and acclaim the bully as hero

and aims to rule the world with force and by torture.

Pity the nation that knows no other language but its own

and no other culture but its own.

Pity the nation whose breath is money

and sleeps the sleep of the too well fed.

Pity the nation — oh, pity the people who allow their rights to erode

and their freedoms to be washed away.

My country, tears of thee, sweet land of liberty.


 ~Lawrence Ferlinghetti(Book: Ferlinghetti's Greatest Poems https://amzn.to/49qBP5s)

Source: #ad #americanliterature #Great #poetry

POTATOES END FAMINE IN EUROPE AND CHANGE THE WORLD


POTATOES END FAMINE IN EUROPE AND CHANGE THE WORLD


Columbus sought the Americas to silence the doubters and prove that a ship might sail west to find the east. In his wake came those conquistadors like Cortés and Francisco Pizarro seeking gold and other riches.


Along the way, and more by accident than by design, Pizarro's men found a treasure more valuable than all the rest, and with much more power to change the world.

In Peru, while some of their number went about the business of capturing, ransoming and then executing the Incan emperor Atahualpa, other Spaniards took a moment, a crucial moment, to notice some of the locals eating a foodstuff they called chuno. It was a stew, and at its heart was a variant of the plant known around the world now as the potato.


The Incas had found that by leaving the tubers to freeze during the night, and then thawing them during the day and repeating the cycle over and over, they were transformed into soft lumps. These were squeezed to remove moisture and then stored for anything up to ten years and more.


Once cooked, the preserved chuno took on the texture of gnocchi and was so nutritious and sustaining it was the staple food of the Inca army.


Having appreciated the potential, the Spaniards began taking chuno - and the potatoes themselves - aboard their ships as dependable rations that helped them avoid the predations of scurvy. Spanish monks in the Canary Islands were the first Europeans to cultivate potatoes, beginning in the 1560, and by the following decade the plant was on mainland Spain. During the 1580s it spread to Britain, Belgium, Germany, the Netherlands, Ireland and France. Uptake was slow at first and many populations greeted the incomer with suspicion, claiming that eating, even touching, the plant would lead to all manner of ailments including leprosy, syphilis and sterility. For long the crop was fed only to animals. In France, King Louis XVI was persuaded of the value of the potato and, pour encourager les autres, took to wearing its flower in his buttonhole. His wife, Marie Antoinette, wove the blooms into her hair. The public-relations exercise worked and soon French farmers were growing potatoes and French people were eating them.











Historians including the American Alfred W. Crosby have made the case that the arrival of the potato in Europe changed the world. In his 1972 book The Columbian Exchange, Crosby suggested that the voyages of Columbus began the work of stitching back together a world torn apart by geological processes. Once upon a time the dry land of the world was a single continent, known to geologists as Pangaea. Eons of upheaval and drift caused by the movement of tectonic plates had seen to a separation, and then the evolution of unique ecosystems on the disparate landmasses. In the Americas, the nightshade plant (genus Solanum) gave birth to tobacco, sweet peppers, chilli peppers, eggplant (aubergine), tomatoes, potatoes and all manner of variants besides. The wild potato was toxic to humans but by a process of experimentation lasting centuries the Incas produced domesticated plants that were among the most nutritious on earth. 


Something in the region of 5,000 potato varieties are stored in the International Potato Center in Peru.

Before the potato, Europe was a continent of famines. Historian Fernand Braudel has calculated that French peasants endured more than one national famine every decade between 1500 and 1800. As if that were not bad enough, he also noted in Civilization and Capitalism that it was a woeful underestimation of reality since it omits the hundreds and hundreds of local famines. All over the continent it was the same, and always had been. Famine was a fact of life, and death.


After the potato, Europe was changed for ever. For centuries the staples had been wheat and barley but the easy-to-grow import provided more nutritious food faster on less land than any other food crop, in any terrain. During the eighteenth and nineteenth centuries Ireland was so dependent upon the potato that half the population ate no other solid food. In other northern European countries the same was true for as many as a third of people. Dependency on a single crop was a double-edged sword, and when the potato blight arose in the middle years of the nineteenth century (the mould Phytophthora infestans likely came to Europe from Peru, aboard ships loaded with the seabird guano used to fertilize the soil) the consequences were brutal. In 1845 an estimated three quarters of a million acres of potatoes were lost to the disease in Ireland alone. The next two years were even worse, and the resultant starvation killed more than a million Irish people. Perhaps as many as two million fled the country, emigrating to the New World whence the plague had come.


The potato had both given and taken away. Its positive impact on the continent was the one that endured, however, and the population growth so boosted the energy of the countries of northern Europe that they were able to reach out and place the shadows of their hands over the Old World and the New. The story of the world has been shaped by the earnest endeavours of men and women, by the forces of nature, and in no small part by the humble spud.


Source ~ “The Story of The World in 100 Moments” by Neil Oliver

George Müller: The Man Who Read the Bible More than 200 times on His Knee.


George Müller: The Man Who Read the Bible More than 200 times on His Knee. 

 George Müller is said to have read the Bible more than two hundred times, many of which on his knees. Before his death, asked by a reporter what he would still like to do, he, on his knees, replied, "To read more of the Bible because I know too little about the excellence of Christ." "

  This was an Evangelical Christian, director of the Ashley Down orphanage in Bristol, England, where he cared for 10,024 orphans throughout his life based on God's promise found in Psalm 68:5 “God is a Father to the orphans them" 

  Known as a figure wholly involved in the education of the children he cared for, he was even accused of providing an education beyond the usual norm for those times. He founded 117 schools that offered Christian education to 120,000 children, many of them without parents.

  He said, “If I, a poor man, can build and administer an orphanage without asking anyone for money or assistance, only through prayer and faith, this, together with the blessing of the Lord, could encourage God’s children in faith, being, also a powerful testimony to the unbelievers about existence of God. "

  The famous writer Charles Dickens himself visited the parliaments of George Müller to see himself the treatment offered to children. Dickens was so impressed that he wrote articles for several newspapers, an advertisement money can’t buy.

  Thus, even after the age of 70, Müller traveled intensely, reaching 42 countries, speaking even to White House authorities, sharing with others his rich experience with God.

  On the day of Müller's funeral, the Bristol factories shut down. Thousands of people came to pay their last respects to the man who was transformed by God from a thief who betrayed his closest friends, to a man who put himself at God's disposal and raised the equivalent of 180 million dollars would through prayer and faith in Jesus.

  Müller wrote of his conversion: “When I surrendered myself totally to God, the love of money was gone, the love of a home was gone, the affection of wealth was gone, the Love of worldly things was gone. God has become my everything I found everything in Him, there is nothing else I wanted. And I stayed with Him, a happy man, a very happy man, seeking to only accomplish the things of God. "

  Many more lives have been transformed because of Müller's faith and courage. Even if he is no longer among us, the work initiated by him still exists, and Müller's message echoes today: "God is real, He is a God in whom you can trust!" 

  It is sufficient to trust in the living God, Müller said, and not worry about earthly things, for the beginning of worry is the end of faith; and the beginning of faith is the end of worry.

Source: Caring Love Foundations Uganda:CLFU

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