DUTCH KINGDOM HISTORY

Bernhard en Bea,
The End of Orange

The palace, t' Loo, is the largest 17th-century palace of the House of Orange-Nassau. Here you can see how the House of Orange lived, worked and enjoyed the gardens, the palace and nature.

A place with a special history

Translate
📚 Dutch Version
📚 English Version
At palace t' Loo you can take a trip to the palace park with the Orange Walk. This romantic landscape park with winding paths and different types of trees was created at the beginning of the 19th century. The atmosphere here is very different from the sleek Baroque palace garden.

Willem and Mary loved exotic flowers and plants. The garden was the ideal place to display them to full effect. The flowers were spaced quite far apart so that they could be viewed from all sides. Their collection showed that the couple was wealthy and powerful enough to collect such plants and have them well cared for.

Discover it by yourself | Palace t' Loo

📂 DUTCH KINGDOM HISTORY
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

🧩 Home Library of Bernhard
🧩 De krijgsmacht van Oranje
🧩 Bea Mother of God
🧩 Honoré-de-Balzac-Gedenktafel
🧩 Koning Willem Of Orange III

As stadtholder, Willem III had close ties with the Dutch United East India Company and the Dutch West India Company, which traded with Asia, Africa and South America. It was through both trading companies that Willem acquired plants from distant lands.

The origins of these plants are therefore tied to the brutal trading practices of the Dutch trading companies, and to colonialism and slavery.

In spring, the garden held distinctive tulips, daffodils and crown imperials. The orange trees would be taken into the orangery in the winter, but stood in the garden in the summer. Few people had seen such flowers and plants before. These were vastly different from the daisies and buttercups they were used to seeing. So you can imagine the impression that these gardens are full of expensive exotic flowers. The garden maintenance team at palace 't Loo has always had its own garden maintenance team. The professional and volunteer gardeners work all year round in the gardens and greenhouses, nurturing plants and flowers, pruning hedges, mowing lawns and weeding. Their craftsmanship ensures that the ancient plant collection is preserved for the future.

Full of meaning
The gardens were a wonderful place to spend time in the 17th century, both for Willem and Mary and for visitors. A garden with fountains and unusual flowers in the middle of the Veluwe heathland symbolized the ultimate victory of humans over nature, creating a little paradise on earth.

The gardens said loudly and clearly: Willem and Mary have the power and wealth to create a place like this. The fountains and statues all have their own meanings, often a subtle reference to the success of the royal couple. Take the Globe Fountain, for example. The points from which the water shoots were chosen were not chosen randomly; they represent the most important global trading posts of the time, like Cape Town and Paramaribo.

Thus, Willem III showed that, under his leadership, the Republic of the Netherlands was growing wealthy from international trade. At the time, no thought was given to the impact on the people of South America, Africa and Asia with whom the Republic traded and who suffered exploitation and slavery.
The Venus Fountain.
The goddess Venus was born from the surf of the sea. In the 17th century, everyone knew that this was a reference to Mary, who had traveled to the Republic of the Netherlands by sea from England, to join her husband Willem III. This was a garden with a message—to think about and talk about. A talking point

Walk into the gardens, and you enter the world of Willem III and Mary, the first residents of Palace t' Loo in the late 17th century. Full of fountains, statues and exotic plants, the gardens were their pride and joy.  The centerpiece of the gardens was the King's Fountain, which shot water over 13 meters into the air, thanks to an ingenious system of underground pipes, some of them ten kilometers long. t' Loo is the lowest-lying point in the area, and the water was carried to this spot by the pipes, the flow accelerating as it did so. In this way, enough pressure was built up to operate the fountain.

Willem and Mary loved being in the garden. In the King's Garden, Willem would play bowls or croquet with his guests. Mary and her ladies-in-waiting would walk under the harbour in the Queen's Garden. So they both had their own private garden. Visitors were welcome in the rest of the gardens. The idea was that everyone should be able to admire the gardens, and tell others about them. 
For more than three centuries, t' Loo was the summer palace of the House of Orange. But which Oranges were there? Were the men really all called Willem? And who was the stadtholder—who was the king or queen? How did they live, and what did they do? You visit the palace with an audio story, which takes you into the rich history of the palace and its residents.
In the gardens, you go back 335 years in time. The garden is exactly as the first residents of Palace t' Loo, King Stadtholder William III and Queen Mary II Stuart, wanted it. Behind their 'austere' palace, they have an impressive garden built to surprise visitors.

Palace Garden Visit, Summer 2023

Palace Muse Visit, Summer 2023

With your entrance ticket to Paleis Het Loo you can take a trip to the palace park. This romantic landscape park with winding paths and different types of trees was created at the beginning of the 19th century. The atmosphere here is very different from the strict baroque palace garden. The Oranjewandeling gives you a glimpse into the personal life of the Oranjes. Queen Wilhelmina set up her easel here to be inspired by nature. And at the bathing pavilion, King Willem III swam in the field pond.

There are two palace routes. Route east goes through Willem and Mary. On route west you can choose a story for adults, 'House of Wilhelmina' or a family story. So there are three stories with which you can follow a palace route independently. Available as an audio tour or reading tour on the website of Palace, t' Loo.

There were different types of bed canopies. A simple construction in which the curtains were attached to a hook on the ceiling was already common in the Middle Ages. The alcove became popular in the seventeenth century.


The bed was placed in a large, alcove in the room. Only when the couple had lain under one blanket in the presence of a number of witnesses was the marriage valid. There they lay; Dicky and his Bea', each on an edge of the four-poster bed on Amelia's bedroom. The children didn't dare to move an inch. After an hour, Dicky went to his father-in-law's room, where he spent the rest of the night. The groom returned to the Republic alone.

't Zou kunnen dat toen koning Philips dit portret zag, hij met 'n prang in 't hart al voelde dat zijn nieuwe Vliesridder meer de natuur van een Souverein dan van een vazal bezat. Naar de gewoonte van de tijd liet Oranje als Vliesridder 'n legpenning door de rekenkamer slaan, 't vliespas benoemd ridderschap schonk velerlei en veelomvattende privileges, als soevereine rechtspleging, onschendbaarheid ten opzichte van de gewone justitie, de titulatuur van geboren raadsheer van de kroon en, wat bijzonder praktisch nut had, vrijheid van geld-beden. 

't Scheen alsof Oranje, opgevoed tussen drie landen en twee godsdiensten die elkaar op vel en been bestreden, 't breekbare en 't vergankelijke van menselijke instellingen bereids besefte, want toen hij de spreuk op de legpenning koos, die zoals een dichtregel dat kan doen, haast onzegbare dingen wil uitdrukken, toen koos hij als inschrift: 'Gardez vous bien de mes-compte'. De spreuk hield een waarschuwing in, ze kon weleens niet uitsluitend voor de rekenkamer bestemd zijn geweest.

Op Oranje viel de keus om de rijksinsigniën in Frankfort over te dragen aan Karels broeder Ferdinand. 't Was op deze reis dat Oranje zijn moeder, Juliana, na lange jaren terugzag. Als een knaap van elf jaar was hij uit Dillenburg vertrokken, nu was hij een ongetrouwde man, veldheer en een aankomend staatsman. In Frankfort achterhaalden hem ongunstige berichten over de zondheid van Prinses Anna, hij brak zijn verblijf af en reisde ijlings naar Breda terug, waar hij nog net bijtijds kwam om bij 't sterfbed van zijn verloofde te staan. In de ochtend van 24 Maart 1558, tussen zes en zeven uur stierf de jonge Prinses Anna van Buren.



Wilhelmina on t' Loo 
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Jesus lives! He is risen, 

Jesus lives forever! I will be with Him
forever, He has promised me that. 
One day I will rise like Him, 
rise from my grave  with joy, 
and eternally praise that
Savior who gave me 
eternal life.  

—Wilhelmina                                 
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The Monkey said not me,
We have a new Federal State..

.. 41 keizer Frans Jozef 
What to do with you, Amelia..

O I don't like young Dumber's
O I do like Grandma Bea
O I don't like you're Mom Max


So, what to do with you?
 
Amelia, Larry the cat has stuck a stamp from Grandpa Bertus from Berlin on your head. It could be that it is not yours but stuck on the heads of Dutch children, It is just like licking this stamp. Sexual Infectious, Amelia. In the further body desires construction Have you not read the sexbible yet? Real Live - NON Fiction means in plain Dutch Amelia Dramatic, dealing with the feelings of events in each of its chapters, by its own character, that is why there are objects in almost every corner. Maybe you do not understand it so well Amelia. but where did the duck actually go to school? Oh my god, what a mess—a terrible mess. Maybe this is the reason why the ugly Monkey does not like young chicks like you; they are not dumber than dumber, but are locked up in the book chest of Loevenstijn Castle. Perhaps the children of the Netherlands know that Hugo de Groot was born in Delft on 10 April 1583. Hugo's talents were quickly recognised. From the age of eight he wrote poetry in Latin and at the age of eleven he studied at the University of Leiden. At the age of sixteen he worked as a lawyer in The Hague. He became famous for his escape from Loevestein Castle. After becoming involved in a political-religious conflict with Prince Maurits, both van Oldenbarneveld and Hugo de Groot were arrested. Van Oldenbarneveld was beheaded in May 1619. De Groot was sentenced to life imprisonment in Loevestein Castle. Hugo de Groot regularly received a chest of books via his sister in Gorichem. Upon arrival, the chest was always checked by the guards; of course, it was only allowed to contain books. Nothing suspicious was ever found and attention waned.
Hugo's wife and their maid voluntarily shared Hugo's captivity. They enjoyed more freedom of movement. The slackened control had not escaped their notice and the two ladies took advantage of this when plotting an escape plan. On 22 March 1621, De Groot fled from his prison in a book chest. He disguised himself with family in Gorichem and was helped out of the city as a mason. In October 1631, he returned to his native country and became a lawyer in Amsterdam.

Now there is a lot to do about the chest in which Hugo escaped. No fewer than three museums claim to have the only real chest in their home; the Rijksmuseum in Amsterdam, the Stedelijk Museum Prinsenhof in Delft and Loevestein Castle in Poederoijen. Who has the real chest remains a mystery. What is certain is that Loevestein has the only room where he was ever imprisoned.

.. On the morning of 24 March 1558, between six and seven o'clock, the young princess Anna van Buren died. Like a good dream this woman had glided through his life. She left him two children, a four-year-old Philips Willem and a two-year-old Maria. A movement that starts with the purification of abuses, usually has a good chance of success. It is therefore understandable that Luther's fierce attacks on the abuses of the Roman Catholic Church found an echo in the hearts of thousands of thousands of believers, clergymen as well as laymen.

Ungodly practices, wild greed, which were given free rein in the indulgence fraud, unlawful family favoritism in the occupation of high church offices, were perhaps the worst stumbling blocks for the great multitude. The almighty Mother Church could oppress the individual, she could not be challenged, although noble reformers in the church had tried long before Luther. Their word was heard, but they could hardly pave new paths, often the pioneers of the new had not even escaped martyrdom. Purifiers such as Johannes Hus and the Dominican monk Girolamo Savonarola climbed the stake.

They had not yet breathed their last breath when the old life resumed its stubborn course. But Luther's opposition succeeded in a surprising way. He directed his first major attack against the indulgence fraud, one of the most audacious financial transactions of the Roman Catholic Church. The indulgence was originally a remission of temporal punishment, but after the forgiveness of sins. The Church could grant this from its spiritual treasury of grace.

In the old ecclesiastical criminal law it was established, the Church could and was allowed to do this. Since time immemorial, however, the opinion of many people about this had degenerated bit by bit, as if the indulgence were a remission of sins, it could be bought for money. A sinner who felt fear, therefore, bought an expensive indulgence and soon felt his unrepentant conscience freed.

The sums that the church collected from the sale of indulgences were incredibly high, archbishoprics and bishoprics had large sums at their disposal, thanks to this income. The Pope supported the trade, because part of the sum flowed to him. The construction of the St. Peter's church, by Bramante, was financed by Pope Julius the Second and Leo the Tenth with indulgence money. Luther's honest and priestly heart was painfully affected by the impiety that clung to this fraud, after all, the confessional children suffered damage to their souls, they even counted the sacrament of confession lightly, because an indulgence could acquit someone of sinful thoughts and unsinful actions.

On 31 October 1517, the day before All Saints' Day, Dr Luther had ninety-five theses nailed up in the afternoon before the main door of the castle chapel in Wittenberg, they were written in Latin and the request was added to dispute the contents of these theses with the professor. His students read them approvingly and with the greatest excitement. They were the revelation of the fermenting thoughts. The art of printing dragged the theses into the full light of day, because the presses of Gutenberg printed edition after edition.

After the Wittenberg widow and students, the entire German people, both priests and laymen, read, pondered and discussed them. Approval flowed from all sides. The cool and otherwise so moderate Albrecht Dürer sent a batch of engravings and woodcuts to the unknown professor in Wittenberg as support. In a completely new way, people realized the meaning of the concepts of penance and punishment, justice and faith, sin and grace. It seemed as if the Lutheran theses had battered open a closed gate with a battering ram; an incomparably grand landscape lay open, waiting for the free man to walk it. New points of view opened up for the disputants.

The fierce opposition of the Church to the theses only confirmed and hardened Luther's protesting spirit, he continued to refute and explain, to preach fighting and to pray purely. The dispute between Martin Luther and his church grew into a controversy in all the purchase of indulgences in the, were improbably high, archbishoprics and bishoprics had, thanks to this income, large sums at their disposal.

The Pope supported the trade, because a part of the sum flowed to him. The construction of St. Peter's church, by Bramante, was financed by Pope Julius the Second and Leo the Tenth with indulgences. Luther's honest and priestly heart was painfully affected by the impiety that clung to this swindle, the confessors suffered damage to their souls, they even counted the sacrament of confession lightly, because an indulgence could acquit someone of sinful thoughts and sinful deeds.

On October 31, 1517, the day before All Saints' Day, Dr. Luther had ninety-five theses nailed up in the afternoon before the main door of the castle chapel in Wittenberg. They were written in Latin and a request was added to discuss the contents of these theses with the professor. His students read them approvingly and with the greatest excitement. 

They were the revelation of the fermenting thoughts. The art of printing dragged the theses into the full light of day, for the presses of Gutenberg printed edition after edition. After the Wittenberg students, the entire German people, both priests and laymen, began to read, ponder and discuss them. Approval flowed from all sides. The cool and otherwise so moderate Albrecht Dürer sent a batch of engravings and woodcuts as support to the professor in Wittenberg, unknown to him.

Queen Beatrix at work at her writing desk.

In a completely new way, people realized the meaning of the concepts of penance and punishment, justice and faith, sin and grace. It seemed as if the Lutheran theses had battered open a closed gate with a battering ram, an incomparably grand landscape lay open, waiting for the free man to walk it. New points of view opened up for the disputants. The fierce opposition from the side of the Church against the theses only confirmed and hardened Luther's protesting spirit, he continued to refute and explain, to preach fighting and to pray purely.

The dispute between Martin Luther and his church grew into a controversy in all the countries where the Roman church commanded. When the young Emperor Charles, as supreme Lord of state and church, summoned Dr. Luther to Worms at his first German Reichstag, Martin Luther's journey became a true triumphal procession. He traveled there in a covered wagon drawn by three horses; the city of Wittenberg, which stood behind its professor, provided its great citizen with the travel money, the city of Leipzig offered the famous Doctor wine of honor, in Weimar the people literally flocked to see with their own eyes the most honest of all Christians, as he was called, in Worms the tower guards blew a fanfare as the carriage entered the city gates.

In Worms, Martin Luther, dressed in the habit of an Augustinian monk, stood before the illustrious company of the Emperor, the scarlet-robed cardinals, the electors, dukes and magistrates in full regalia, his defense in excellent Latin and then in excellent German. He spoke with magnificent certainty his immortal words that it is not advisable to do anything against the conscience when it is bound by the Holy Scripture.

Condemnation, papal Banbul, nothing could tame the Wittenberger, he continued to address his fellow countrymen in all principalities, 'Meine Deutschen', as he called them. As a person in hiding, Luther undertook the great work of the Bible translation. With more than usual strength he brought it to a successful conclusion in a very short time, driven by one burning thrust, it was not about his doctrine, but about God's Holy Word.

His Revelation lived in the Holy Scripture. Within a few months the translation of the New Testament was brought to a successful conclusion. His working power could not be broken, he knew that it was about the transcendent, about the imperishable. While translating he felt ever deeper into the Biblical concepts and in the meaning of text and words, his heart. When the work was finished, he no longer felt like the same man as the word sign, he was a reborn and a recreated. The language of his translation possessed a new, unheard-of expressiveness, it was the Saxon chancellery language, but also fluent, rich, flexible and above all very much alive. Farmer and nobleman, citizen and humanist found their language, the expression of their yearning heart, in Luther's words.

The believers, like the theses recently, began to read Luther's Bible with unusual eagerness. His German grew into the living language of a whole nation, in this biblical language they from then on thought and talk, write and compose, hum and sing. It was a powerful identification of Martin Luther and a whole nation. Dr. Luther told them that the Book of books had to be read as if it had been written yesterday, the Christian had to read it and read it again and again in order to learn to think and feel biblically. In his poetic language he wrote that what the pasture is to the animal, the nest to the bird, the water to the fish, the Bible is to man. But the new believers hardly needed any urging; when they reached the last chapter, they turned again to the first page of Genesis.

They were ablaze with reading zeal. Educated people boasted of having read the entire Bible many times. The Word and the Word alone became the power of spiritual life, the believers no longer needed to see the texts through the magnifying glass of a system, through the explanation of a dogma, nor within the context of a church tradition. They sought the answer in their own deepest hearts. The Bible became their business. Luther wrote polemical writings and commentaries on various books of the Bible, they were not primarily intended for theologians, but for his Germans.

The vulgarization of the Bible increased to such an extent that many a refined mind like Michel de Montaigne, a contemporary of Orange, complained that now everyone had an opinion about the Bible. It was no longer the clergy, but every believer who theologized and everyone joined in the discussion. A humanist of high refinement always found popularization questionable.

The Curia saw in Dr. Luther a noisy innovator who caused confusion among the faithful, who could turn law and discipline upside down. The discord among his followers, who called themselves Reformed, was the indisputable proof of this, one sect harassed and despised the other sect, riots took over. What is evangelical freedom?

Basically little else than loss of discipline and therefore a permanent basis for disunity and division. The common people started to participate in disputes instead of believing under doctrinal discipline. The Mother Church sharply warned and warned that in this way not only was the foundation of religion undermined, but that necessarily the state ran the risk of falling apart in the long run because of that same disintegrating spirit. Lutheranism undermined an authoritative authority.

Of all the activity that Luther unfolded in word and writing, he did not slacken, he was eruptive like a working volcano, masterly lightning he could curse and swear. He liked to use superlatives, which he then raised to a paradox. Not only did he attack abuses, but during the defense he discovered new truths, a new system, he conquered unknown insights, they formed the basis for a doctrinal Lutheran theology.

He criticized the faithful believers of the pope, the papacy, the mass, celibacy, he unfolded new truths about God's grace and God's love. In a sublime wealth of language he unmasked and revealed what was vain and empty. Some followers only partly agreed with him, they opposed their insight to his, the disputations began and with this the disputation, which would take on a dramatic character, the great battle for the explanation of the Lord's Supper, the deepest and most comprehensive sacrament of all churches on earth. A battle had begun that would never end.

When the Peasant War broke out in the middle of the twenties, a remarkable war without a leader, of the oppressed against the oppressors, a wild resistance of the low against the high, of the enslaved against the privileged, Luther took sides with the oppressed and accused the lords, but when the destruction, arson and plundering spread unchecked from province to province and high church authorities accused him of having provoked or at least inspired the rebelliousness of the peasants, when the peasants ran amok month after month and blindly believed that not only a church but also an empire could be purified, the now dismayed Luther condemned the peasants. He called them mad dogs and went over to the side of the high lords.

His popularity suffered a serious blow because of this shift, many people who had even praised his purification work in the church and the development of his doctrine outside the church, now no longer dared to go into business with him. But few of his followers understood that Luther did not want to be a party man in a political or social sense. He condemned merciless conduct at the low and high levels alike.

From then on Luther turned away from political life and its conflicts, he felt that his message was not primarily intended for the earthly community of people, he addressed himself only to the heart. He only wanted to distribute spiritual bread that builds up the mind. Every soul is subject to the powers placed over it, as Paul had already taught the Romans. On these words Luther built his church, he placed it under the national princes, under national state guardianship. From now on he strictly separated divine and worldly things.

Lutheranism had meanwhile been born. There was not only a Luther and his defense, there also arose a Lutheran man and in him lived the reformed thought. It fermented and worked in more and more shades and tints. The growth process of the Renaissance continued. Man grew into an individual and man accepted the loneliness that is the indispensable part of it. He was no longer just part of the crowd.

He wanted to read freely, to search freely and to judge, although he remained faithful to his church, he was no longer meek nor merely subordinate. Religious truths were given new life. The believing Lutheran felt himself standing before the Almighty, lonely and alone. He gradually discovered new feelings in his soul, the loneliness of death, the loneliness of life, the responsibility for both. And a longing for independence.

Group 8 of the Hugo de Groot school in Kampenhout made a special discovery during a school trip and visit to Loevestein Castle. Miss Hannah Eli of group 5 had organised a puzzle tour in collaboration with the Loevestein museum. During the search for Charlotte's teddy bear, the inattentive children in the sandbox of the playground made a surprising discovery, says curator Hans Smiths of the Loevestein Castle museum.

Hidden in the sand was an old plank, probably from an old bookcase that probably belonged to Hugo de Groot's stay at the Castle. Carved inscriptions were found on the half-decayed plank, which after investigation indicated that somewhere in the cellar of Loevestein Castle, a clue could be found that led to a very special book.

Further details are still missing. Furthermore, it is already clear, according to our reporter on site Gerry Fruithof, that it is a hidden gem within Dutch literature. This is a first edition of the book Willem de Zwijger. With notes and inscriptions that still need to be further investigated in further forensic research. According to an elated Hans Smiths of the Loevestein Castle Museum.

According to the curator Ben van Dongel of the Fries l e t t e r museum, this is a great find that has so far been underexposed in the museum's collection with regard to William of Orange. According to the curator, the renewed edition of the book Willem de Zwijger by Henriette L.T. de Beaufort will be made available to a wide audience.

Comments

Popular Posts

It's where they extort the Vatican by Political government extortion for economic bribery, unseen oppression against their own unknown citizens and protecting their self-interest, their fraudulent capitalism activity on a scale never seen before; ´Barbary cannibalistic animal misbehavior´.

All rights reserved not to António Guterres, but to the bribery unseen Barbarian Design of those Nations, that have made it possible that even the Security Council of the United Nations is accused of mass extinction, estimated 50 million dead innocent people. Secretary-General Guterres of the United Nations since 2017, came after Ban Ki-moon, and before him? Who was corrupted the office of the highest rang, on our most valuable assets, that we have build after World War II?

End of the log,

The Bonka Brown Coffee,
The Annan Dark Roasted.

Per Dòminum nostrum

431 Flectámus Génua Deus, qui mirabiliter creasti hóminem, et mirabilus redemísti; da nobis, quæsumus, contra oblectaménta peccáti, mentis rátione persístere; ut mereàmur ad ætérna gáudia perveníre. Per Dòminum nostrum J.C. Filium tuum.

Bounty Decoded

The act of separating the pure from the impure part of any thing (1:22). [150] Luth. Lib. de Captivated Babylon. [151] Calv. Inst. L. 3. C. 19. Sect. 14.