Mohonk Mountain House
1000 Mountain Rest Road
New Paltz, NY 12561
The hotel’s mirror image on Mohonk Lake
The Early Years.
On a beautiful fall day in 1869, Alfred Homans Smiley, with family and friends, took an excursion to Paltz Point (now known as Sky Top.) On this mountainside outside of New Paltz, they discovered 280 acres of rugged terrain, a lake, and a small tavern owned and operated by John F. Stokes. It was the kind of place Alfred’s twin brother Albert Keith Smiley had always dreamed of for a summer retreat. Within weeks, Albert bought the property for $28,000 and with the help of Alfred began transforming and expanding the original tavern into Mohonk Mountain House. Albert’s first guests were so enchanted with the natural surroundings and hospitality that they wanted to spend the entire "season" at Mohonk Mountain House.
Mohonk is a corruption of the Delaware Indian word Mogonck, which some believe to mean "lake in the sky."
This was a Quaker hotel upon opening, and temperance was observed. Dancing and public card playing was prohibited. Instead, the lodge offered nature walks, lectures, evening concerts, boating, fishing, bowling and a ten-minute prayer service every morning after breakfast.
The founder of Mohonk, Albert Smiley, was born in Kennebec Country, Maine with his identical twin brother Alfred, to Quaker parents with Scottish and English ancestors. The Smiley twins became ardent scholars, dedicated Quakers, and nature lovers, and graduated from Haverford College to become teachers and then principals at the Friends School in Providence, Rhode Island. Alfred later moved to Poughkeepsie, New York with the intention of farming – until he made his fortuitous outing to Paltz Point in 1869. Albert served as owner and host of the Mountain House and Alfred as on-site manager in the early years. After Alfred left to start his own Mountain Houses on Minnewaska Lake, the twins’ half-brother David jointed Albert in the managing of Mohonk Mountain House.
David Smiley (1855-1930), the twins’ half-brother and Philadelphia schoolteacher, joined Albert in 1881 as General Manager with his wife Effie. He made Mohonk almost self-sufficient in its ability to provide electrical and heating power, along with some fresh vegetables and meat. He was responsible for constructing several buildings and for road and trail designs.
From 1879 to 1910, the once small lakeside inn grew to its present architectural form. Albert Smiley gradually bought the surrounding land and farms to create a 7,500-acre estate. He said, "I have treated this property, the result of seventy-six purchases, as a landscape artist does his canvas, only my canvas covers seven square miles." With the help of architects, stonemasons, carpenters, gardeners, and local laborers, Albert and Alfred (and later Daniel Smiley) designed and constructed Mohonk Mountain House along with its gardens, gazebos, landscape, and more than 60 miles of carriage roads, trails, and paths.
During the decade of the 1870’s, building improvements were a priority, and Mohonk was enlarged to include an addition housing the Dining Room and the Rock Building, a frame structure built on rock. In the 1880’s and into the early 1900s, Daniel Smiley, with the help of noted architects Napoleon LeBrun and James E. Ware, fashioned the Mountain House into a Victorian and Edwardian architectural delight.
A wealth of activities and events make up Mohonk’s history. As a mostly self-sufficient Mountain House well into the twentieth century, Mohonk had its own farms, dairies, sawmill carriages and driving roads, boys’ school, icehouse and ice harvest, telegraph office, and powerhouse.
In Mohonk’s earliest years, guests had to call for room service by using speaking tubes installed in the hallways. In 1883, an electric call bell system was installed in 165 guest rooms. Keep in mind electric lights were not introduced until ten years later in 1893.
The Bell Board, located in the Lake Lounge, registered signals from guest rooms requesting room service. It operated on its own low-voltage, battery powered electric supply system using "bell wire" to connect guest rooms with the Bell Board. Each room was provided with a little card that indicated how many times to push the ‘bell Button’ for each service provided: for example, two times for ice water, or three times to request a porter. The signal would activate a mechanical indicator on the board, alerting the bellman to which room was calling. After reviewing the type of request displayed in the round, wooden box on their desk, the bellman performed the task and pushed a button to learn the request from the board. Eventually telephones were installed in the guest rooms, and this bell system became obsolete.
The principal architects were Napoleon LeBrun who designed most of the frame section of the 1/8 mile long hotel and James Edward Ware who designed the towered stone section.
The present Mountain House consists of nine buildings built over a period of 31 years from 1879 to 1910.
In 1887-88 the Central Building was constructed with Napoleon LeBrun & Sons of New York City as its architects. Four years later the Grove Building, and the Kitchen and Dining Room Building was added with LeBrun in charge. LeBrun served as the architect for the Metropolitan Life Insurance Company Tower at One Madison Avenue in Manhattan. The tower was modeled after the Campanile in Venice, Italy.
The Stone Building was built in two sections and at great expense; the first section was completed in 1899, the second in 1902. Ware was known for his work in designing fireproof warehouses and the Osborne Apartment building in Manhattan.
The main dining hall, with its high ceiling and clerestory windows came into use in 1893. It was enlarged in 1910.
The architects LeBrun and Ware, along with input from the twins’ half-brother Daniel, fashioned Mohonk Mountain House into a Victorian and Edwardian architectural marvel.
The Smiley Connection – Mohonk, NY – Redlands, California.
In 1879 President Hayes appointed Albert Keith Smiley to the board of Indian commissioners on which he served until his death. It was his interest in Indian affairs that brought him to California for the first time in 1889. He was chairman of a committee to select lands for the many Native California Indian tribes.
Redlands, California became the winter home of Albert K. Smiley and his identical twin Alfred. During the 1890’s the twins bought 220 acres atop a ridge of hills overlooking the town of Redlands, and beyond it, the towering San Bernardino Mountains. The land was arid, but they built houses and a reservoir to store water that they piped over a distance of three miles to the ridge. Over the next five years, they constructed five miles of roadway, planted 1,200 varieties of shrubs, trees and flowers and created an orange grove. They name their property Canyon Crest Park and opened it to the public for free. The popular name for it became Smiley Heights.
In the first decade of the 20th century the park’s fame spread nationally. Tourist companies and railroads featured the park in their brochures, national magazines published pictorial views, and lecturer showed lantern slides. Automobiles were not allowed. Tours were conducted in 9-passenger tallyhos. The Great Depression of 1929 caused the park to be closed to the public.
In 1896 Alfred H. Smiley laid out a summer resort known as Fredalba Park, (name derived from Alfred and Albert) near the summit of the mountain range north of Redlands, at an elevation of 5,500 feet. Fredalba had 107 acres of woodland in the San Bernardino Mountains. At that time many of Redlands’ citizens spent summer months at this near-by resort, which is easy of access by good wagon road.
The brothers’ philanthropy extended beyond their park and orchard. Albert also established, at his own expense, a downtown park that he landscaped. He then built on it a library that he presented to the city in 1898 for use by the public. It was named the Albert K. Smiley Public Library. In 1906 he provides funds for a new wing to the building. Alfred served as the head of the Library’s Board of Directors until his death in 1903. He gave it liberal financial support, especially for the purchase of books. Both brothers were active in many other civic projects. To this day, the brothers are known as "patron saints of Redlands." Albert K. Smiley died on December 2, 1912, at his winter home in Redlands, California, aged eighty-four.
The Later Years.
Mohonk Mountain House has been managed and stewarded by the Smiley family since its inception in 1869. The family has preserved and fostered many of the values and ideals of Albert Smiley while guiding Mohonk toward the twenty-first century and ensuring its survival.
In 1973, the seven-story hotel, with 261 guestrooms and 138 working fireplaces was listed in the National Register of Historic Places and in 1986 was recognized as a National Historic Landmark.
Earlier in 1966 the family began conveying over 5,000 surrounding acres to the Mohonk Preserve (at that time called the Mohonk Trust) to be maintained as a nature preserve for recreation, education and research. In 1996, on the 125th anniversary of Mohonk Mountain House, the United Nations Environment Programme recognized the Mountain House and the Smiley family "for generations of dedicated leadership and commitment to the protection and enhancement of the environment and for their inestimable contribution to the cause of peace, justice, and sustainable human development."
In 1988 Mohonk Mountain House owners Smiley Brothers Inc., named Donald D. Woodworth (Cornell School of Hotel Administration ’57) president. Before that, Mohonk president Bernard Gavin resigned in a cloud of mystery.
In 1990, fourth generation family member Bert Smiley, great-grandnephew of founder Albert K. Smiley, became president of Mohonk Mountain House. Bert Smiley earned a Ph.D. in economics at Princeton, and for several years was an economist in Washington. He returned home to Mohonk full-time in 1990.
Jacquelyn Appeldorn is the Mohonk Mountain House General Manager. Jackie has served in this position for 11 years and oversees a staff of up to 750 full-time and part-time employees. While in college she worked in the Mohonk Mountain House dining room.
Jim Palmeri was appointed Executive Chef at the Mohonk Mountain House in 2007. Chef Palmeri was most recently the executive chef for the Hyatt Regency Scottsdale Resort. He is a graduate of the Culinary School of Kendall College in Chicago.
Photos and text compiled by Dick Johnson
kramat of shaykh yusuf of makassar, macassar/faure, western cape
the buidling was designed by franklin kaye kendall
A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who’s particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and ‘Vryswarten’; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.
sheikh yussuf was the brother of the king of Goa (Gowa) with it’s capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.
Die Kramat van Sjeg Yusuf, Faure
Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op ‘n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is ‘n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van ‘n hoog opgeboude graf of ‘n struktuur daaroor praat nie.
Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as ‘n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien…
and proceeded to a Mr Cloete’s where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro’ their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1
Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.
Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op ‘n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:
"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.
This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.
An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.
The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days’ fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.
On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.
At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.
On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6
‘n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:
"It was in springtime that we made the pilgrimage, in October, the springtime of the south… We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.
It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift… On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that ‘women are not allowed inside the church’, a warning signed with all the weight and authority of the late Haji Abdul Kalil… Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin’s nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8
Hierdie beskrywing kom ooreen met dié van Scherzer en ‘n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.
In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir ‘n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.
Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.
Sjeg Yusuf van Makassar (1626-1699)
Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit ‘n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.
Toe hy agtien jaar oud was, het Yusuf op ‘n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari’ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as ‘n vrome persoon en heilige kenner en geleerde vinnig versprei het.
Hoewel die Nederlanders die handel op Java beheer het, het Bantam ‘n sterk mate van onafhanklikheid behou. Yusuf was ‘n vurige teenstander van die VOC en het en ook ‘n rebellie teen die Europeërs gelei toe ‘n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. ‘n Nuwe ooreenkoms is in 1659 bereik, maar ‘n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het ‘n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.
Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9
Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein ‘n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.
"Hoewel ‘n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in ‘n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.
Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.
Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10
Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is ‘n kramat of ko’bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.
Kramat is die algemeen Kaapse term vir die tombe van ‘n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van ‘n heilige, soms word dit ook as sinoniem vir heilige gebruik.
Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.
Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.
Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops’ Conference, pp. 189-90.
Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.
Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.
Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.
Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.
Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.
Schalk W le Roux, Gordonsbaai, Februarie 2013
See also Van Bart, M. & Van Rensburg A.
Wording on Minaret:
IN MEMORY OF
MARTYR & HERO
1629 – 1699
WAS ERECTED BY
IN THE REIGN OF
KING GEORGE V
THIS MEMORIAL WAS UNVEILED
19TH DECEMBER 1925 BY
SIR FREDERIC DE WAAL
OF THE CAPE PROVINCE
IN THE YEAR WHEN THIS
DISTRICT WAS VISITED BY
HIS ROYAL HIGNESS
THE PRINCE OF WALES
4TH MAY 1925
THE "DARGAN" OF ASHBAT
[COMPANIONS] OF SAINT SHEIKH YUSSUF
[GALERAN TUANSE] OF MACASSAR.
HERE LIE THE REMAINS OF FOUR OF FORTY-NINE
FAITHFUL FOLLOWERS WHO AFTER SERVING
IN THE BANTAM WAR OF 1682-83, ARRIVED WITH
SHEIKH YUSSUF AT THE CAPE FROM CEYLON,
IN THE SHIP "VOETBOOG" IN THE YEAR 1694.
THIS COMMEMORATION TABLET WAS ERECTED
DURING THE GREAT WAR ON 8 JANUARY 1918.
BY HAJEE SULLAIMAN SHAHMAHOMED.
Wording on plaque:
OF THE REPUBLIC OF INDONESIA
VISITED THIS SHRINE ON 21 NOVEMBER 1997
TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF
MACASSAR UPON WHOM THE TITLE OF NATIONAL
HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT
ON 7 AUGUST 1995
Writings about this Kramat of Sheikh Yusuf
Davids, Achmat. 1980. The Mosques of Bo-Kaap – A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.
De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.
De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.
Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.
Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.
Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.
Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.
Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.
Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.
Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.
Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.
Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430
Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.
When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.
I was concerned it might have microdot on the back if it was lick-and-stick.
Wait… that sounds kinda’ porno-ish.
What the Hell.
It’s a damn postage stamp.
"Purple haze was in my brain… lately things don’t seem the same."
U.S. Postal Service Honors Legendary Guitarist, Jimi Hendrix, with Limited-Edition Forever Stamp on the SXSW Outdoor Stage at Butler Park
Rocking the Music Icons Stamp Series With a Tribute Concert
March 13, 2014
AUSTIN, TX — The U.S. Postal Service will take center stage on the SXSW Outdoor Stage at Butler Park with the dedication of the Jimi Hendrix Forever Stamp.
Widely recognized as one of the most creative and influential musicians of the 20th century, Hendrix displayed an innovative style that embraced the influences of rock, R&B, modern jazz and the blues, inspiring musical artists of his era and beyond.
The Jimi Hendrix Forever Stamp goes on sale today at Post Offices nationwide, online at usps.com/stamps, at the Postal Store on eBay at ebay.com/stamps, and through 800-STAMP24
“Combining influences from rock, modern jazz, soul and the blues with his own innovations, Jimi Hendrix helped found three new genres of music — heavy metal, jazz fusion and funk — and in doing so, left behind an indelible mark on pop music and popular culture generally,” said Joseph Corbett, chief financial officer and executive vice president, U.S. Postal Service.
“I’m especially pleased that we continue celebrating our Music Icons stamp series with the issuance of the Jimi Hendrix Forever Stamp,” Corbett said. Janie Hendrix, sister to the late Jimi Hendrix, joined Corbett to dedicate the stamp.
“I am deeply touched and so are other members of the Hendrix family by the issuance of this stamp, and I wish to thank the United States Postal Service for bestowing one of our nation’s highest honors on my brother Jimi,” said Janie Hendrix. “While my brother has been cited many times as being among the most influential musicians of all time, the recognition implicit in his being portrayed on a U.S. postage stamp ranks as an unparalleled honor.”
The stamp dedication will take place prior to a Jimi Hendrix Celebration concert at the SXSW Outdoor Stage at Butler Park. Scheduled perform to are guitar luminaries, Wayne Kramer, guitarist for Motor City 5; Slash, former lead guitarist for Guns N’ Roses; Rusty Anderson, lead guitarist for Paul McCartney’s tours; and Perry Farrell, lead singer for Jane’s Addiction. Also, the concert will feature Robby Krieger, guitarist for the Doors; Mary Bridget Davies, star of Broadway’s “A Night with Janis Joplin”; Jesse Malin, guitarist/musician; Dave and Phil Alvin, former guitarists for The Blasters; and Etty Farrell, wife of Perry Farrell and former star of E! reality series, “Married to Rock.”
The Postal Service has released numerous stamps to celebrate and honor music icons who had a big impact on American culture and the music industry. The Jimi Hendrix Forever Stamp kicks off the 2014 Music Icons series, which will include Janis Joplin later this year. The 2013 Music Icons series honored Johnny Cash, Ray Charles and Lydia Mendoza.
The new limited-edition Jimi Hendrix stamp, designed by artist Rudy Gutierrez, features a vibrant, colorful design fashioned to evoke the movement and rhythm of the late singer and pay homage to the psychedelic rock era of the 1960s.
The stamp pane, designed to resemble a vintage 45 rpm record sleeve, features a painting of Hendrix’s face surrounded by colorful swirls and small icons that reference song lyrics or aspects of Hendrix’s life. The various icons include flowers, a guitar, a mermaid and a butterfly. The stamp art shows Hendrix in performance, wearing one of his trademark vintage military jackets and playing one of his beloved white Fender Stratocaster guitars.
About Jimi Hendrix
Jimi Hendrix was born in Seattle, WA, Nov. 27, 1942. Originally named Johnny Allen Hendrix, his name was later changed by his father to James Marshall Hendrix. Entirely self-taught, he had to adjust his first right-handed guitar to his left-handed playing; he restrung it upside down and turned the instrument around to play it. The teenager soon began playing with bands in the Seattle area.
Hendrix pushed the boundaries of what a guitar could do, using a basic setup that at times included a wah-wah pedal to control the output from the amplifier to produce voice-like tones; a fuzz-box to create distortion of the sound; and a Univibe, a phaser that created regular, pulsating changes of pitch, all channeled through a set of Marshall amplifiers at top volume. He was able to manipulate the various devices to produce sounds that could be loud — the quintessential psychedelic music — or melodic and gentle. A master at the controlled use of distortion and feedback, he expanded the instrument’s vocabulary in a way that had never been heard before — or since.
The Jimi Hendrix Experience was inducted into the Rock and Roll Hall of Fame in 1992 and the U.K. Music Hall of Fame in 2005. Rolling Stone ranked Hendrix No. 1 on its list of the 100 Greatest Guitarists of All Time, and No. 6 on its list of the 100 Greatest Artists of All Time.
In 1991, Hendrix received his own star on the Hollywood Walk of Fame, and in 1993, he was awarded a posthumous Grammy for lifetime achievement.
The Jimi Hendrix stamp is being issued as a Forever Stamp, which is equal in value to the current First-Class Mail 1-ounce price.
Customers may view the Jimi Hendrix Forever Stamp, as well as a preview of many of this year’s other stamps, on Facebook at facebook.com/USPSStamps, on Twitter@USPSstamps or on USPSstamps.com.
Ordering First-Day-of-Issue Postmark for Jimi Hendrix Forever Stamp
Customers have 60 days to obtain the first-day-of-issue postmark by mail. They may purchase the new stamps at local Post Offices, at usps.com/stamps or by calling 800-STAMP-24. They should apply the stamps to envelopes of their choice, address the envelopes to themselves or others and place them in larger envelopes addressed to:
Jimi Hendrix Station
8225 Cross Park Drive
Austin, TX 78710-9998
After applying the first-day-of-issue postmark, the Postal Service will return the envelopes through the mail. There is no charge for the postmark for fewer than 50 requests. For more than 50, the price is 5 cents each. All orders must be postmarked by May 12, 2014.
Ordering First-Day Covers
The Postal Service also offers first-day covers for new stamp issues and Postal Service stationery items postmarked with the official first-day-of-issue cancellation. Each item has an individual catalog number and is offered in the quarterly USA Philatelic catalog, online at usps.com/stamps or by calling 800-782-6724. Customers may request a free catalog by calling 800-782-6724 or writing to:
U.S. Postal Service
PO Box 219014
Kansas City, MO 64121-9014
Philatelic products for the Jimi Hendrix Forever Stamp
There are 16 philatelic products available for this stamp issuance:
588006, Press sheet with die cuts, $70.56 (print quantity of 2,500)
588008, Press Sheet without die cuts, $70.56 (print quantity of 2,500)
588010, Keepsake (Pane of 16, 1 Digital Color Postmark), $9.95
588016, First-Day Cover, $0.93
588018, Full Pane First Day Cover, $10.34
588019, Cancelled Full Pane, $10.34
588021, Digital Color Postmark, $1.64
588024, Framed Art, $39.95
588025, Poster with First Day Cover, $14.95
588026, T-shirt (med) with First Day Cover, $17.95
588027, T-shirt (large) with First Day Cover, $17.95
588028, T-shirt (XL) with First Day Cover, $17.95
588029, T-shirt (XXL) with First Day Cover, $17.95
588030, Ceremony Program, $6.95
588031, Stamp Deck Card, $0.95.
585032, Stamp Deck Card with Digital Color Postmark, $1.99
A special promotional page has been created to display all of the Jimi Hendrix philatelic products.
The Postal Service receives no tax dollars for operating expenses, and relies on the sale of postage, products and services to fund its operations.
I wore the skirt for the first time yesterday debating whether I should keep it, and I got two compliments on it in the first store I walked into. Done! haha.
I can’t believe how quickly this is all winding down. I’m desperately trying to fit a year and half of my life into two suitcases, one is already in the process of being packed. Still lots more eBaying, cleaning and other errands, most importantly trying to squeeze every second out of my best friends. I’m really going to miss them. What makes it so bittersweet are that my last days will be with them and my lovebug who’s coming to visit me 😀 It’ll be a giant wooosh of super-happiness before I drag my bags that weigh more than I do to the airport haha. Luckily I’m going off to my family & the greatest opportunity in the world!
Life is one giant adventure! I love every bit :]
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