According to Aulus Gellius, Archytas, the Ancient Greek philosopher, mathematician, astronomer, statesman, and strategist, was reputed to have designed and built, around 400 BC, the first artificial, self-propelled flying device, a bird-shaped model propelled by a jet of what was probably steam, said to have actually flown some 200 metres. This machine, which its inventor called The Pigeon, may have been suspended on a wire or pivot for its flight. The 9th century Muslim Berber inventor, Abbas Ibn Firnas's glider is considered by John Harding to be the first attempt at heavier-than-air flight in aviation history. In 1010 AD an English monk, Eilmer of Malmesbury purportedly piloted a primitive gliding craft from the tower of Malmesbury Abbey. Eilmer was said to have flown over 200 yards (180 m) before landing, breaking both his legs. He later remarked that the only reason he did not fly further was because he forgot to give it a tail, and he was about to add one when his concerned Abbot forbade him any further experiments. Bartolomeu de Gusmão, Brazil and Portugal, an experimenter with early airship designs. In 1709 demonstrated a small airship model before the Portuguese court, but never succeeded with a full-scale model. Pilâtre de Rozier, Paris, France, first trip by a human in a free-flying balloon (the Montgolfière), built by Joseph-Michel and Jacques-Étienne Montgolfier, . 9 km covered in 25 minutes on October 15, 1783. (see Le Globe below for first unmanned flight, 2 months earlier) Professor Jacques Charles and Les Frères Robert, two French brothers, Anne-Jean and Nicolas-Louis, variously shared three milestones of pioneering flight: Le Globe, the first unmanned hydrogen gas balloon flew on 26 August 1783. On 1 December 1783 La Charlière piloted by Jacques Charles and Nicolas-Louis Robert made the first manned hydrogen balloon flight. In 1951, the Lockheed XFV-1 and the Convair XFY tailsitters were both designed around the Allison YT40 turboprop engine drivin
This book is a reconsideration of the practice of whitewashing church interiors during the Protestant Reformation in the sixteenth and seventeenth centuries. It is the first detailed study of its kind which challenges the view that whitewash was always only a 'cheap coat of paint'. Victoria George pulls together several histories: of the colour white from the biblical period to the present, and ideas about the colour white in philosophy, theology, art, and architecture from antiquity to the present. She links them to case studies of the ways in which reformers Huldrych Zwingli and John Calvin thought about colour in a careful analysis of the role of colour-thinking in their theological writings. The social meanings embodied in the word, 'whitewash' as it entered the printed media in the 17th century is explored as part of a chapter on the history of whitewashing itself. The long-term symbolic and aesthetic implications of the practice of whitewashing are examined in the larger context of material culture; in terms of their value as a metaphor, for both the Reformed Protestant and the Catholic in opposition to them; and for the uses to which whitewash has been put over time. George proposes that the practice was not only visually transformative but held importance for religious aesthetics as an agent of change, and for an aesthetics of minimalism generally, especially evident in the twentieth and twenty-first centuries. Victoria George received an MFA from the Royal College of Art (London), an MA from The Architectural Association, and a Ph.D. from Cambridge. She has taught religion and the arts at the University of Richmond in Virginia.
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