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After watching other of your clips I was compelled to re-visit Bill Cunningham's work; you pay him a great tribute. Bill Cunningham's approach to photography is, to me at least, remarkably similar to what Norman Rockwell has done for illustrative art. Not merely a career, but an entire life spent developing a creative passion that has been shared with the population at large. One of a kind? Probably. But its also good to hope that there may be another Cunningham or Rockwell waiting in the wings. @yldchyld12 In that case we are all going to be haunted by the animals whose habitat we destroyed. By tearing down trees forrsts and grasslands to have furniture and houses, and mostly by having kids and adding to overpopulation. Thats what kills them mostly, their homes being razed. Not wearing fur or eating them. We are all just as guilty as she is. Maybe more so. You have to admire her a lot. She's been Editor in Chief for close to 30 years.

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Silly ladies. The times of bill cunningham watch full length 2. The Times of Bill watch now.????????????????????????????????????????????????????????????????????????????????????. Alexander Hislop? 1853 Then look at Easter. What means the term Easter itself? It is not a Christian name. It bears its Chaldean origin on its very forehead. Easter is nothing else than Astarte, one of the titles of Beltis, the queen of heaven, whose name, as pronounced by the people Nineveh, was evidently identical with that now in common use in this country. That name, as found by Layard on the Assyrian monuments, is Ishtar. The worship of Bel and Astarte was very early introduced into Britain, along with the Druids, “the priests of the groves. ” Some have imagined that the Druidical worship was first introduced by the Phoenicians, who, centuries before the Christian era, traded to the tin-mines of Cornwall. But the unequivocal traces of that worship are found in regions of the British islands where the Phoenicians never penetrated, and it has everywhere left indelible marks of the strong hold which it must have had on the early British mind. From Bel, the 1st of May is still called Beltane in the Almanac; and we have customs still lingering at this day among us, which prove how exactly the worship of Bel or Moloch (for both titles belonged to the same god) had been observed even in the northern parts of this island. “The late Lady Baird, of Fern Tower, in Perthshire, ” says a writer in “Notes and Queries, ” thoroughly versed in British antiquities, “told me, that every year, at Beltane (or the 1st of May), a number of men and women assemble at an ancient Druidical circle of stones on her property near Crieff. They light a fire in the centre, each person puts a bit of oat-cake in a shepherd’s bonnet; they all sit down, and draw blindfold a piece from the bonnet. One piece has been previously blackened, and whoever gets that piece has to jump through the fire in the centre of the circle, and pay a forfeit. This is, in fact, a part of the ancient worship of Baal, and the person on whom the lot fell was previously burnt as a sacrifice. Now, the passing through the fire represents that, and the payment of the forfeit redeems the victim. ” If Baal was thus worshipped in Britain, it will not be difficult to believe that his consort Astarte was also adored by our ancestors, and that from Astarte, whose name in Nineveh was Ishtar, the religious solemnities of April, as now practised, are called by the name of Easter? that month, among our Pagan ancestors, having been called Easter-monath. The festival, of which we read in Church history, under the name of Easter, in the third or fourth centuries, was quite a different festival from that now observed in the Romish Church, and at that time was not known by any such name as Easter. It was called Pasch, or the Passover, and though not of Apostolic institution, * was very early observed by many professing Christians, in commemoration of the death and resurrection of Christ. * Socrates, the ancient ecclesiastical historian, after a lengthened account of the different ways in which Easter was observed in different countries in his time? i. e., the fifth century? sums up in these words: “Thus much already laid down may seem a sufficient treatise to prove that the celebration of the feast of Easter began everywhere more of custom than by any commandment either of Christ or any Apostle. ” (Hist. Ecclesiast. ) Every one knows that the name “Easter, ” used in our translation of Acts 12:4, refers not to any Christian festival, but to the Jewish Passover. This is one of the few places in our version where the translators show an undue bias. That festival agreed originally with the time of the Jewish Passover, when Christ was crucified, a period which, in the days of Tertullian, at the end of the second century, was believed to have been the 23rd of March. That festival was not idolatrous, and it was preceded by no Lent. “It ought to be known, ” said Cassianus, the monk of Marseilles, writing in the fifth century, and contrasting the primitive Church with the Church in his day, “that the observance of the forty days had no existence, so long as the perfection of that primitive Church remained inviolate. ” Whence, then, came this observance? The forty days’ abstinence of Lent was directly borrowed from the worshippers of the Babylonian goddess. Such a? Lent of forty days, “in the spring of the year, ” is still observed by the Yezidis or Pagan Devil- worshippers of Koordistan, who have inherited it from their early masters, the Babylonians. Such a Lent of forty days was held in spring by the Pagan Mexicans, for thus we read in Humboldt, where he gives account of Mexican observances: “Three days after the vernal equinox…began a solemn fast of forty days in honour of the sun. ” Such a Lent of forty days was observed in Egypt, as may be seen on consulting Wilkinson’s Egyptians. This Egyptian Lent of forty days, we are informed by Landseer, in his Sabean Researches, was held expressly in commemoration of Adonis or Osiris, the great mediatorial god. At the same time, the rape of Proserpine seems to have been commemorated, and in a similar manner; for Julius Firmicus informs us that, for “forty nights” the “wailing for Proserpine” continued; and from Arnobius we learn that the fast which the Pagans observed, called “Castus” or the “sacred” fast, was, by the Christians in his time, believed to have been primarily in imitation of the long fast of Ceres, when for many days she determinedly refused to eat on account of her “excess of sorrow, ” that is, on account of the loss of her daughter Proserpine, when carried away by Pluto, the god of hell. As the stories of Bacchus, or Adonis and Proserpine, though originally distinct, were made to join on and fit in to one another, so that Bacchus was called Liber, and his wife Ariadne, Libera (which was one of the names of Proserpine), it is highly probable that the forty days’ fast of Lent was made in later times to have reference to both. Among the Pagans this Lent seems to have been an indispensable preliminary to the great annual festival in commemoration of the death and resurrection of Tammuz, which was celebrated by alternate weeping and rejoicing, and which, in many countries, was considerably later than the Christian festival, being observed in Palestine and Assyria in June, therefore called the “month of Tammuz”; in Egypt, about the middle of May, and in Britain, some time in April. To conciliate the Pagans to nominal Christianity, Rome, pursuing its usual policy, took measures to get the Christian and Pagan festivals amalgamated, and, by a complicated but skilful adjustment of the calendar, it was found no difficult matter, in general, to get Paganism and Christianity? now far sunk in idolatry? in this as in so many other things, to shake hands. The instrument in accomplishing this amalgamation was the abbot Dionysius the Little, to whom also we owe it, as modern chronologers have demonstrated, that the date of the Christian era, or of the birth of Christ Himself, was moved FOUR YEARS from the true time. Whether this was done through ignorance or design may be matter of question; but there seems to be no doubt of the fact, that the birth of the Lord Jesus was made full four years later than the truth. This change of the calendar in regard to Easter was attended with momentous consequences. It brought into the Church the grossest corruption and the rankest superstition in connection with the abstinence of Lent. Let any one only read the atrocities that were commemorated during the “sacred fast” or Pagan Lent, as described by Arnobius and Clemens Alexandrinus, and surely he must blush for the Christianity of those who, with the full knowledge of all these abominations, “went down to Egypt for help” to stir up the languid devotion of the degenerate Church, and who could find no more excellent way to “revive” it, than by borrowing from so polluted a source; the absurdities and abominations connected with which the early Christian writers had held up to scorn. That Christians should ever think of introducing the Pagan abstinence of Lent was a sign of evil; it showed how low they had sunk, and it was also a cause of evil; it inevitably led to deeper degradation. Originally, even in Rome, Lent, with the preceding revelries of the Carnival, was entirely unknown; and even when fasting before the Christian Pasch was held to be necessary, it was by slow steps that, in this respect, it came to conform with the ritual of Paganism. What may have been the period of fasting in the Roman Church before sitting of the Nicene Council does not very clearly appear, but for a considerable period after that Council, we have distinct evidence that it did not exceed three weeks. * * GIESELER, speaking of the Eastern Church in the second century, in regard to Paschal observances, says: “In it [the Paschal festival in commemoration of the death of Christ] they [the Eastern Christians] eat unleavened bread, probably like the Jews, eight days throughout…There is no trace of a yearly festival of a resurrection among them, for this was kept every Sunday” (Catholic Church). In regard to the Western Church, at a? somewhat later period? the age of Constantine? fifteen days seems to have been observed to religious exercises in connection with the Christian Paschal feast, as appears from the following extracts from Bingham, kindly furnished to me by a friend, although the period of fasting is not stated. Bingham (Origin) says: “The solemnities of Pasch [are] the week before and the week after Easter Sunday? one week of the Cross, the other of the resurrection. The ancients speak of the Passion and Resurrection Pasch as a fifteen days’ solemnity. Fifteen days was enforced by law by the Empire, and commanded to the universal Church…Scaliger mentions a la
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