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AEC Routemaster / Park Royal
London Buses
New to London Transport 11/1964 as RM2046
Seen at one of Delaine of Bourne running day.
25th Annual Law Enforcement Emerald Societies Memorial Service Wreath Ceremony at National Law Enforcement Officers Memorial on E between 4th and 5th Street, NW, Washington DC on Tuesday evening, 14 May 2019 by Elvert Barnes Photography
Philadelphia Police Honor Guard
National Conference of Law Enforcement Emerald Societies (NCLEES)
Elvert Barnes NCLESS Memorial March docu-project at elvertbarnes.com/NCLEESMarch
Elvert Barnes 28th NATIONAL POLICE WEEK 2019 at elvertbarnes.com/NPW2019
C/n 4099 licence built 1974 in Japan. Helicopter type number 4 (= Hkp 4) in Swedish Armed Forces, marked Försvarsmakten 04072 / 2-72, later 11-72 then 12-72. Performing at Göteborg Aero Show 2010 at Göteborg-City Airport, Säve, Sweden 29. August 2010. Now stored at the Aeroseum Museum.
Preparing Trieste II (DSV-1) at Point Loma, CA, for its 1970 recertification dive following overhaul. Figure 46a shows a plastic overlay with the names of Trieste pilots and support personnel over the photo. (Credit: Naval Undersea Museum, Keyport, WA). For more information, visit www.cia.gov/library/publications/historical-collection-pu...
From the Eric W. Rodgers Papers, PC.1837, Box 46B, Folder 2, H. Net fishing at the ocean, exact location not identified.
The Qutb complex (Hindi: क़ुतुब, Urdu: قطب), also spelled Qutab or Qutub, is an array of monuments and buildings at Mehrauli in Delhi, India. The best-known structure in the complex is the Qutb Minar, built to honor the Sufi saint Qutbuddin Bakhtiar Kaki. Its foundation was laid by Qutb-ud-din Aibak, who later became the first Sultan of Delhi of the Mamluk dynasty. After the death of the viceroy, the Minar was added upon by his successor Iltutmish (a.k.a. Altamash) and much later by Firoz Shah Tughlaq, a Tughlaq dynasty Sultan of Delhi in 1368 AD. the construction of the Qubbat-ul-Islam Mosque or Dome of Islam [later corrupted into Quwwat-ul Islam] next to the Qutb Minar, in the Qutb complex, built on the ruins of Lal Kot Fort built by Tomar Rajput ruler, Anangpal in 739 CE and Qila-Rai-Pithora, Prithviraj Chauhan's city, the Rajput king, whom Ghori's Afghan armies had earlier defeated and killed, at the Second Battle of Tarain.
The complex was added to by many subsequent rulers, including Firoz Shah Tughlaq and Ala ud din Khilji as well as the British. Other structures in the complex are the Qutb Minar, the Quwwat ul-Islam Mosque, the Alai Gate, the Alai Minar, the Iron pillar, and the tombs of Iltutmish, Alauddin Khilji and Imam Zamin, surrounded by Jain temple ruins.
Today, the adjoining area spread over with a host of old monuments, including Balban's tomb, has been developed by Archaeological Survey of India (ASI) as the Mehrauli Archaeological Park, and INTACH has restored some 40 monuments in the Park. It is also the venue of the annual 'Qutub Festival', held in November–December, where artists, musicians and dancers perform over three days. The Qutb Minar complex, with 3.9 million visitors, was India's most visited monument in 2006, ahead of the Taj Mahal, which drew about 2.5 million visitors.
ALAI DARWAZA
The Alai Darwaza is the main gateway from southern side of the Quwwat-ul-Islam Mosque. It was built by the second Khilji Sultan of Delhi, Ala-ud-din Khilji in 1311 AD, who also added a court to the pillared to the eastern side. The domed gateway is decorated with red sandstone and inlaid white marble decorations, inscriptions in Naskh script, latticed stone screens and showcases the remarkable craftsmanship of the Turkish artisans who worked on it. This is the first building in India to employ Islamic architecture principles in its construction and ornamentation.
The Slave dynasty did not employ true Islamic architecture styles and used false domes and false arches. This makes the Alai Darwaza, the earliest example of first true arches and true domes in India. It is considered to be one of the most important buildings built in the Delhi sultanate period. With its pointed arches and spearhead of fringes, identified as lotus buds, it adds grace to the Quwwat-ul-Islam mosque to which it served as an entrance.
QUTB MINAR
The Qutb Minar is the tallest brick minaret in the world, inspired by the Minaret of Jam in Afghanistan, it is an important example of early Afghan architecture, which later evolved into Indo-Islamic Architecture. The Qutb Minar is 72.5 metres high, has five distinct storeys, each marked by a projecting balcony carried on muqarnas corbel and tapers from a diameter 14.3 metres at the base to 2.7 metres at the top, which is 379 steps away. It is listed as a UNESCO World Heritage Site along with surrounding buildings and monuments.
Built as a Victory Tower, to celebrate the victory of Mohammed Ghori over the Rajput king, Prithviraj Chauhan, in 1192 AD, by his then viceroy, Qutbuddin Aibak, later the first Sultan of Mamluk dynasty. Its construction also marked the beginning of Muslim rule in India. Even today the Qutb remains one of the most important "Towers of Victory" in the Islamic world. Aibak however, could only build the first storey, for this reason the lower storey is replete with eulogies to Mohammed Ghori. The next three floors were added by his son-in-law and successor, Iltutmish. The minar was first struck by lightning in 1368 AD, which knocked off its top storey, after that it was replaced by the existing two floors by Firoz Shah Tughlaq, a later Sultan of Delhi 1351 to 1388, and faced with white marble and sandstone enhancing the distinctive variegated look of the minar, as seen in lower three storeys. Thus the structure displays a marked variation in architectural styles from Aibak to that of Tughlaq dynasty. The inside has intricate carvings of the verses from the Quran.
The minar made with numerous superimposed flanged and cylindrical shafts in the interior, and fluted columns on the exterior, which have a 40 cm thick veneer of red and buff coloured sandstone; all surrounded by bands of intricate carving in Kufic style of Islamic calligraphy, giving the minar the appearance of bundled reeds. It stands just outside the Quwwatul mosque, and an Arabic inscription suggests that it might have been built to serve as a place for the muezzin, to call the faithfuls for namaz. Also marking a progression in era, is the appearance of inscriptions in a bold and cursive Thuluth script of calligraphy on the Qutb Minar, distinguished by strokes that thicken on the top, as compared to Kufic in earlier part of the construction.
Inscriptions also indicate further repairs by Sultan Sikander Lodi in 1503, when it was struck by lightning once again. In 1802, the cupola on the top was thrown down and the whole pillar was damaged by an earthquake. It was repaired by Major R. Smith of the Royal Engineers who restored the Qutub Minar in 1823 replacing the cupola with a Bengali-style chhatri which was later removed by Governor General, Lord Hardinge in 1848, as it looked out of place, and now stands in the outer lawns of the complex, popularly known as Smith's Folly.
After an accident involving school children, entry to the Qutub Minar is closed to public since 1981, while Qutub archaeological area remains open for public. In 2004, Seismic monitors were installed on the minar, which revealed in 2005 Delhi earthquake, no damage or substantial record of shakes. The reason for this has been cited as the use of lime mortar and rubble masonry which absorbs the tremors; it is also built on rocky soil, which further protects it during earthquakes.
QUWWAT-UL-ISLAM MOSQUE
Quwwat-ul-Islam mosque(Arabic: قوة الإسلام ) (might of Islam) (also known as the Qutub Mosque or the Great Mosque of Delhi) was built by Qutb-ud-din Aibak, founder of the Mamluk or Slave dynasty. It was the first mosque built in Delhi after the Islamic conquest of India and the oldest surviving example of Ghurids architecture in Indian subcontinent. The construction of this Jami Masjid (Friday Mosque), started in the year 1193 AD, when Aibak was the commander of Muhammad Ghori's garrison that occupied Delhi. The Qutub Minar was built simultaneously with the mosque but appears to be a stand-alone structure, built as the 'Minar of Jami Masjid', for the muezzin to perform adhan, call for prayer, and also as a qutub, an Axis or Pole of Islam. It is reminiscent in style and design of the Adhai-din-ka Jhonpra or Ajmer mosque at Ajmer, Rajasthan, also built by Aibak during the same time, also constructed by demolishing earlier temples and a Sanskrit school, at the site.
According to a Persian inscription still on the inner eastern gateway, the mosque was built by the parts taken by destruction of twenty-seven Hindu and Jain temples built previously during Tomars and Prithvi Raj Chauhan, and leaving certain parts of the temple outside the mosque proper. Historical records compiled by Muslim historian Maulana Hakim Saiyid Abdul Hai attest to the iconoclasm of Qutb-ud-din Aibak. This pattern of iconoclasm was common during his reign, although an argument goes that such iconoclasm was motivated more by politics than by religion.
However, many historians were unanimous regarding the fact that Qutb ud-Din Aibaq like many other Muslim rulers, had a pathological bigotry and distaste towards henotheistic values, and intolerance on cultures considered anathema in Islamic dogma, which had impelled him to vandalise those historic monuments.
The mosque is built on a raised and paved courtyard, measuring 43x32 m, surrounded by pillared cloisters added by Iltutmish between 1210 and 1220 AD. The stone screen between prayer hall and the courtyard, stood 16 m at its highest was added in 1196 AD, the corbelled arches had Arabic inscriptions and motifs. Entrances to the courtyard, also uses ornate mandap dome from temples, whose pillars are used extensively throughout the edifice, and in the sanctuary beyond the tall arched screens. What survives today of the sanctuary on the western side are the arched screens in between, which once led to a series of aisles with low-domed ceilings for worshippers. Expansion of the mosque continued after the death of Qutb. Qutbuddin's successor Iltutmish, extended the original prayer hall screen by three more arches. By the time of Iltutmish, the Mamluk empire had stabilised enough that the Sultan could replace most of his conscripted Hindu masons with Muslims. This explains why the arches added under Iltutmish are stylistically more Islamic than the ones erected under Qutb's rule, also because the material used wasn't from demolished temples. Some additions to the mosque were also done by Alauddin Khilji, including the Alai Darwaza, the formal entrance to the mosque in red sandstone and white marble, and a court to the east of the mosque in 1300 AD.
The mosque is in ruins today but indigenous corbelled arches, floral motifs, and geometric patterns can be seen among the Islamic architectural structures. To the west of the Quwwat ul-Islam mosque is the tomb of Iltutmish which was built by the monarch in 1235.
IRON PILLAR
The iron pillar is one of the world’s foremost metallurgical curiosities. The pillar, 7.21-metre high and weighing more than six tonnes, was originally erected by Chandragupta II Vikramaditya (375–414 AD) in front of a Vishnu Temple complex at Udayagiri around 402 AD, and later shifted by Anangpal in 10th century CE from Udaygiri to its present location. Anangpal built a Vishnu Temple here and wanted this pillar to be a part of that temple.
The estimated weight of the decorative bell of the pillar is 646 kg while the main body weighs 5865 kg, thus making the entire pillar weigh 6511 kg. The pillar bears an inscription in Sanskrit in Brahmi script dating 4th century AD, which indicates that the pillar was set up as a Vishnudhvaja, standard of god, on the hill known as Vishnupada in memory of a mighty king named Chandra, believed to Chandragupta II. A deep socket on the top of this ornate capital suggests that probably an image of Garuda was fixed into it, as common in such flagpoles.
TOMS
IOMB OF ILTUTMISH
The tomb of the Delhi Sultanate ruler, Iltutmish, the second Sultan of Delhi (r. 1211–1236 AD), built 1235 CE, is also part of the Qutb Minar Complex in Mehrauli, New Delhi. The central chamber is a 9 mt. sq. and has squinches, suggesting the existence of a dome, which has since collapsed. The main cenotaph, in white marble, is placed on a raised platform in the centre of the chamber. The facade is known for its ornate carving, both at the entrance and the interior walls. The interior west wall has a prayer niche (mihrab) decorated with marble, and a rich amalgamation of Hindu motives into Islamic architecture, such as bell-and-chain, tassel, lotus, diamond emblems.
In 1914, during excavations by Archaeological Survey of India's (ASI) Gordon Sanderson, the grave chamber was discovered. From the north of the tomb 20 steps lead down to the actual burial vault.
ALA-UD-DIN KHILJI´S TOMB AND MADRASA
At the back of the complex, southwest of the mosque, stands an L-shaped construction, consisting of Alauddin Khilji's tomb dating ca 1316 AD, and a madrasa, an Islamic seminary built by him. Khilji was the second Sultan of Delhi from Khilji dynasty, who ruled from 1296 to 1316 AD.
The central room of the building, which has his tomb, has now lost its dome, though many rooms of the seminary or college are intact, and since been restored. There were two small chambers connected to the tomb by passages on either side. Fergusson in his book suggested the existence, to the west of the tomb, of seven rooms, two of which had domes and windows. The remains of the tomb building suggest that there was an open courtyard on the south and west sides of the tomb building, and that one room in the north served as an entrance.
It was the first example in India, of a tomb standing alongside a madarsa. Nearby stands the Alai Minar, an ambitious tower, he started constructing to rival the Qutub Minar, though he died when only its first storey was built and its construction abandoned thereafter. It now stands, north of the mosque.
The tomb is in a very dilapidated condition. It is believed that Ala-ud-din's body was brought to the complex from Siri and buried in front of the mosque, which formed part of the madrasa adjoining the tomb. Firoz Shah Tughluq, who undertook repairs of the tomb complex, mentioned a mosque within the madrasa.
ALAI MINAR
Alauddin Khilji started building the Alai Minar, after he had doubled the size of Quwwat ul-Islam mosque. He conceived this tower to be two times higher than Qutb Minar in proportion with the enlarged mosque. The construction was however abandoned, just after the completion of the 24.5-metre-high first-story core; soon after death of Ala-ud-din in 1316, and never taken up by his successors of Khilji dynasty. The first story of the Alai Minar, a giant rubble masonry core, still stands today, which was evidently intended to be covered with dressed stone later on. Noted Sufi poet and saint of his times, Amir Khusro in his work, Tarikh-i-Alai, mentions Ala-ud-din's intentions to extend the mosque and also constructing another minar.
OTHER MONUMENTS
A short distance west of the enclosure, in Mehrauli village, is the Tomb of Adham Khan who, according to legend drove the beautiful Hindu singer Roopmati to suicide following the capture of Mandu in Madhya Pradesh. When Akbar became displeased with him he ended up being heaved off a terrace in the Agra Fort. Several archaeological monuments dot the Mehrauli Archaeological Park, including the Balban's tomb, Jamali Kamali mosque and tomb.
There are some summer palaces in the area: the Zafar Mahal, the Jahaz Mahal next to Hauz-i-Shamsi lake, and the tombs of the later Mughal kings of Delhi, inside a royal enclosure near the dargah shrine of Sufi saint, Qutbuddin Bakhtiar Kaki. Here an empty space between two of the tombs, sargah, was intended for the last king of Delhi, who died in exile in Rangoon, Burma, in 1862, following his implication in the Indian Rebellion of 1857. Also standing nearby is the Moti Masjid mosque in white marble.The ruins of the alai minar are currently in the qutb complex.
WIKIPEDIA
This is a Safavid illuminated and illustrated collection of the Ḫamse (quintet), written in Çaġatāy (eastern Turkic), composed by the celebrated ʿAlī Šīr Nevāʾī (d. 906 AH / 1501 CE), and inspired by the Persian Khamse of Niẓāmī and Amīr Khusraw Dihlavī. This copy dates to the tenth century AH / sixteenth CE and has five double-page illustrations in the early Safavid court style. Each double-page illustration introduces the following individual poems: Kitāb-i ḫeyrāt ül-ebrār (fols. 1b-2a), Kitāb-i Ferhād va Şīrīn (fols. 45b-46a), Kitāb-i Mecnūn va Leylā (fols. 108b-109a), Kitāb-i Heşt bihişt (fols. 147b-148a), and Kitāb-i Iskendernāme (fols. 199b-200a). Each poem is also introduced by an illuminated incipit (fols. 2b, 46b, 109b, 148b, and 200b). The brown goatskin binding has a central lobed oval with pendants and cornerpieces brushed with gold. It is possibly attributable to the tenth century AH / sixteenth CE.
To explore fully digitized manuscripts with a virtual page-turning application, please visit Walters Ex Libris.
Covid 19 distancing regulations mean that many bus services slated for minibus allocation are now provided with a larger vehicle.
One such service is the Sunday Workington town hourly 47 / 46B / 50B triumvirate.
Despite its size the E300 can now only accommodate ten passengers and a lightly loaded 27747 is seen returning to Workington bus station from Seaton's Hunters Drive.
...... it required a delicate balancing act to ensure that the tail didn't hit the ground, then push it gently backwards ......
Earlier scanned photo replaced with a better version 19-Nov-14.
This Boeing 737-46B has had a rich life (and many changes) since its first flight on February 24, 1989...(c/n 24124/ 1679)
21/03/1989 Novair G-BOPK
19/12/1990 Air Europe G-BOPK
13/11/1991 Markair N689MA
25/06/1994 Futura International EC-655
01/09/1994 Futura International EC-FYG
12/10/1995 AMC SU-SAA
24/05/1996 Futura International EC-309
24/07/1996 Futura International EC-GHF
09/10/1996 AMC SU-SAB
20/03/1997 Futura International EC-GNC
25/10/1998 Ryan International EI-CRC
27/04/1999 Futura International EC-HCP
11/12/1999 Ryan International EI-CRC
29/04/2000 Futura International EC-HME
23/11/2000 Transbrasil PT-TDH
10/04/2001 Futura International EI-CRC
18/12/2001 Ryan International EI-CRC
08/05/2002 Futura International EC-IFN
30/04/2003 Islandsflug TF-ELD
01/03/2005 Blue Line TF-ELD
17/11/2005 Islandsflug TF-ELD stored 17/11/05 as N412CT
20/01/2006 Aegean Airlines SX-BGX stored 03/2009
04/04/2009 Jordan Aviation JY-JAP
04/04/2009 Buraq Air JY-JAP leased from Jordan Aviation
01/10/2010 Jordan Aviation JY-JAP
01/06/2011 Shaheen Air JY-JAP leased from Jordan Aviation
19/09/2012 Jordan Aviation JY-JAP
The Jiaohe Ruins is a Chinese archaeological site found in the Yarnaz Valley, 10 km west of the city of Turpan in Xinjiang Uyghur Autonomous Region. It is a natural fortress located atop a steep cliff on a leaf-shaped plateau between two deep river valleys.
NAMES
The Hou Hanshu says:
"The king of Nearer Jushi [Turfan]1 lives in the town of Jiaohe [Yarkhoto, 20 li west of Turfan]. A river divides into two and surrounds the town, which is why it is called Jiaohe ['River Junction']."
Lionel Giles recorded the following names for Ruoqiang Town (with his Wade-Giles forms of the Chinese names substituted with pinyin):
Jiaohe, ancient capital of Turfan [Han].
Jushi Qianwangting (Anterior Royal Court of Jushi) [Later Han]
Gaochang Jun [Jin]
Xi Zhou [Tang]
Yarkhoto [modern name].
Aurel Stein has suggested that the name Yarkhoto is a combination of Turkic and Mongolian words, being derived from yar (Turki: ravine) and khoto (Mongolian: town)
HISTORY
Among the earliest settlers of this area are the Indo-European speaking Tocharians, who had populated the Tarim and Turfan basins no later than 1800 BC. From the years 108 BC to 450 AD the city of Jiaohe was the capital of the Anterior Jushi kingdom (simplified Chinese: 车师; traditional Chinese: 車師), concurrent with the Han Dynasty, Jin Dynasty, and Southern and Northern Dynasties in China. Jiaohe is a bit less than 2000 years old
It was an important site along the Silk Road trade route leading west, and was adjacent to the Korla and Karasahr kingdoms to the west. From 450 AD until 640 AD it became Jiao prefecture in the Tang Dynasty, and in 640 AD it was made the seat of the new Jiaohe County. From 640 AD until 658 AD it was also the seat of the Protector General of the Western Regions, the highest level military post of a Chinese military commander posted in the west. Since the beginning of the 9th century it had become Jiaohe prefecture of the Uyghur Khaganate, until their kingdom was conquered by the Kyrgyz soon after in the year 840. Jiaohe was also built on a plateau and this plateau is 30m high.
The city was built on a large islet (1650 m in length, 300 m wide at its widest point) in the middle of a river which formed natural defenses, which would explain why the city lacked any sort of walls. Instead, steep cliffs more than 30 metres high on all sides of the river acted as natural walls. The layout of the city had eastern and western residential districts, while the northern district was reserved for Buddhist sites of temples and stupas. Along with this there are notable graveyards and the ruins of a large government office in the southern part of the eastern district. It had a population of 7,000 according to Tang dynasty records.
It was finally abandoned after its destruction during an invasion by the Mongols led by Genghis Khan in the 13th century.
The ruins were visited by the archaeologist and explorer Aurel Stein, who described "a maze of ruined dwellings and shrines carved out for the most part from the loess soil", but complained that a combination of local farmers' use of the soil and government interference in his activities prevented examination. The site was partially excavated in the 1950s and has been protected by the PRC government since 1961. There are now attempts to protect this site and other Silk Road city ruins.
CONSERVATION
Both the Nara National Cultural Properties Research Institute and the Xinjiang Cultural Relics Bureau have been cooperating in a joint venture to preserve the ruins of the site since 1992. In 2014, the Jiaohe Ruins became part of the Silk Road UNESCO World Heritage Sites, after several years of preparation.
IN LITERATURE
The ruins of Jiaohe are mentioned in the mystery novel Mrs. Pollifax on the China Station, by Dorothy Gilman.
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Turpan (simplified Chinese: 吐鲁番; traditional Chinese: 吐魯番; pinyin: Tǔlǔfān; Uyghur: تۇرپان, ULY: Turpan, UYY: Turpan?), also known as Turfan or Tulufan, is a prefecture-level city located in the east of Xinjiang, People's Republic of China. It has an area of 69,324 square kilometres and a population of 570,000 (2003).
HISTORY
Turpan has long been the centre of a fertile oasis (with water provided by the karez canal system) and an important trade centre. It was historically located along the Silk Road, at which time it was adjacent to the kingdoms of Kroran and Yanqi. The name Turfan itself however was not used until the end of the Middle Ages - its use became widespread only in the post-Mongol period. The center of the region has shifted a number of times, from Yar-Khoto (Jiaohe, 10 km to the west of modern Turpan) to Qocho (Gaochang, 30 km to the southeast of Turpan), and to Turpan itself. Historically, many settlements in the region have been given a number of different names, some of which refer to more than one place – Turpan/Turfan/Tulufan is one such example. (Others include Loulan/Kroran/Korla, Jushi/Gushi, Gaochang/Qocho/Karakhoja, Hezhou, and Jiaohe/Yarkhoto.)
The peoples of the Kingdoms of Nearer and Further Jushi (the Turpan Oasis and the region to the north of the mountains near modern Jimasa), were closely related. It was originally one kingdom called Gushi, which the Chinese conquered in 107 BC. It was subdivided into two kingdoms by the Chinese in 60 BC. During the Han era the city changed hands several times between the Xiongnu and the Han, interspersed with short periods of independence.
After the fall of the Han dynasty in 220, the region was virtually independent but tributary to various dynasties. Until the 5th century AD, the capital of this kingdom was Jiaohe (modern Yarghul 16 kilometres west of Turpan).
From 487 to 541 AD, Turpan was an independent Kingdom ruled by a Turkic tribe known to the Chinese as the Tiele. The Rouran Khaganate defeated the Tiele and subjugated Turpan, but soon afterwards the Rouran were destroyed by the Göktürks.
TANG CONQUEST
The Tang dynasty had reconquered the Tarim Basin by the 7th century AD. During the 7th, 8th, and early 9th centuries the Tibetan Empire, the Tang Chinese, and Turks fought to conquer the Tarim Basin. Sogdians and Chinese engaged in extensive commercial activities with each other under Tang rule. The Sogdians were mostly Mazdaist at this time. Turpan, renamed Xizhou by the Tang after their armies conquered it in 640 AD, had a history of commerce and trade along the Silk Road already centuries old; it had many inns catering to merchants and other travelers, while numerous brothels are recorded in Kucha and Khotan. As a result of the Tang conquest, policies forcing minority group relocation and encouraging Han settlement led to Turpan's name in the Sogdian language becoming known as “Chinatown” or "Town of the Chinese".
In Astana, a contract written in Sogdian detailing the sale of a Sogdian girl to a Chinese man was discovered dated to 639 AD. Individual slaves were common among silk route houses; early documents recorded an increase in the selling of slaves in Turpan. Twenty-one 7th-century marriage contracts were found that showed, where one Sogdian spouse was present, for 18 of them their partner was a Sogdian. The only Sogdian men who married Chinese women were highly eminent officials. Several commercial interactions were recorded, for example a camel was sold priced at 14 silk bolts in 673, and a Chang'an native bought a girl age 11 for 40 silk bolts in 731 from a Sogdian merchant. Five men swore that the girl was never free before enslavement, since the Tang Code forbade commoners to be sold as slaves.
The Tang dynasty became weakened considerably due to the An Lushan Rebellion, and the Tibetans took the opportunity to expand into Gansu and the Western Regions. The Tibetans took control of Turfan in 792.
7th or 8th century old dumplings and wontons were found in Turfan.
UYGHUR RULE
In 803, the Uyghurs of the Uyghur Khaganate seized Turfan from the Tibetans. The Uyghur Khaganate however was destroyed by the Kirghiz and its capital Ordu-Baliq in Mongolia sacked in 840. The defeat resulted in the mass movement of the Uyghurs out of Mongolia and their dispersal into Gansu and Central Asia, and many joined other Uyghurs already present in Turfan. In the early twentieth century, a collection of some 900 Christian manuscripts dating to the ninth to the twelfth centuries was found at a monastery site at Turfan.
The Uyghurs established a Kingdom in the Turpan region with its capital in Gaochang or Kara-Khoja. The kingdom was known as the Uyghuria Idikut state or Kara-Khoja Kingdom that lasted from 856 to 1389 AD. The Uyghurs were Manichaean but later converted to Buddhism and funded the construction the cave temples in the Bezeklik Caves. The Uyghurs formed an alliance with the rulers of Dunhuang. The Uyghur state later became a vassal state of the Kara-Khitans, and then as a vassal of the Mongol Empire. This Kingdom was led by the Idikuts, or Saint Spiritual Rulers. The last Idikut left Turpan area in 1284 for Kumul, then Gansu to seek protection of Yuan Dynasty, but local Uyghur Buddhist rulers still held power until the invasion by the Moghul Hizir Khoja in 1389. The conversion of the local Buddhist population to Islam was completed nevertheless only in the second half of the 15th century.
After being converted to Islam, the descendants of the previously Buddhist Uyghurs in Turfan failed to retain memory of their ancestral legacy and falsely believed that the "infidel Kalmuks" (Dzungars) were the ones who built Buddhist monuments in their area.
15TH AND 16TH CENTURIES
As late as 1420, the Timurid envoy Ghiyāth al-dīn Naqqāsh, who passed through Turpan on the way from Herat to Beijing, reported that many of the city's residents were "infidels". He visited a "very large and beautiful" temple with a statue of Shakyamuni; in one of the versions of his account it was also claimed that many Turpanians "worshipped the cross".The Moghul ruler of Turpan Yunus Khan, also known as Ḥājjī `Ali, (ruled 1462–1478) unified Moghulistan (roughly corresponding to today's Eastern Xinjiang) under his authority in 1472. Around that time, a conflict with the Ming China started over the issues of tribute trade: Turpanians benefited from sending "tribute missions" to China, which allowed them to receive valuable gifts from the Ming emperors and to do plenty of trading on the side; the Chinese, however, felt that receiving and entertaining these missions was just too expensive. (Muslim envoys to the early Ming China were impressed by the lavish reception offered to them along their route through China, from Suzhou to Beijing, such as described by Ghiyāth al-dīn Naqqāsh in 1420–1421.
Yunus Khan was irritated by the restrictions on the frequency and size of Turpanian missions (no more than one mission in 5 years, with no more than 10 members) imposed by the Ming government in 1465, and by the Ming's refusal to bestow sufficiently luxurious gifts on his envoys (1469). Accordingly, in 1473 he went to war against China, and succeeded in capturing Hami in 1473 from the Oirat Mongol Henshen and holding it for a while, until Ali was repulsed by the Ming Dynasty into Turfan. He reoccupied Hami after Ming left. Henshen's Mongols recaptured Hami twice in 1482 and 1483, but the son of Ali, Ahmad Alaq, reconquered it in 1493 and captured the Hami leader and the resident of China in Hami (Hami was a vassal state to Ming). In response, the Ming Dynasty imposed an economic blockade on Turfan and kicked out all the Uyghurs from Gansu. It became so harsh for Turfan that Ahmed left. Ahmed's son Mansur succeeded him and took over Hami in 1517. These conflicts were called the Ming Turpan Border Wars.
Several times, after occupying Hami, Mansur tried to attack China in 1524 with 20,000 men, but was beaten by Chinese forces. The Turpan kingdom under Mansur, in alliance with Oirat Mongols, tried to raid Suzhou in Gansu in 1528, but were severely defeated by Ming Chinese forces and suffered heavy casualties. The Chinese refused to lift the economic blockade and restrictions that had led to the battles, and continued restricting Turpan's tribute and trade with China. Turfan also annexed Hami.
19TH CENTURY
Francis Younghusband visited Turpan in 1887 on his overland journey from Beijing to India. He said it consisted of two walled towns, a Chinese one with a population of no more than 5,000 and, about 1.6 km to the west, a Turk town of "probably" 12,000 to 15,000 inhabitants. The town (presumably the "Turk town") had four gateways, one for each of the cardinal directions, of solid brickwork and massive wooden doors plated with iron and covered by a semicircular bastion. The well-kept walls were of mud and about 10.7 m tall and 6 to 9 m thick, with loopholes at the top. There was a level space about 14 m wide outside the main walls surrounded by a musketry wall about 2.4 m high, with a ditch around it some 3.7 m deep and 6 m wide. There were drumtowers over the gateways, small square towers at the corners and two small square bastions between the corners and the gateways, "two to each front." Wheat, cotton, poppies, melons and grapes were grown in the surrounding fields.
Turpan grapes impressed other travelers to the region as well. The 19th-century Russian explorer Grigory Grumm-Grzhimaylo, thought the local raisins may be "the best in the world", and noted the buildings of a "perfectly peculiar design" used for drying them called chunche.
SUBDEVISIONS
Turpan directly controls 1 district and 2 counties.
GEOGRAPHY AND CLIMATE
Turpan is located about 150 km southeast of Ürümqi, Xinjiang's capital, in a mountain basin, on the northern side of the Turpan Depression, at an elevation of 30 m above sea level. Outside of Turpan is a small volcanic cone, the Turfan volcano, that is said to have erupted in 1120 as described in the Song Dynasty.
Turpan has a harsh, drastic, cold desert climate (Köppen BWk), with very hot and long summers, and very cold but short winters, and brief spring and autumn in between. Annual precipitation is very low, amounting to only 15.7 millimetres. The monthly 24-hour average temperature ranges from −7.6 °C in January to 32.2 °C in July; the annual mean is 14.4 °C. With monthly percent possible sunshine ranging from 48% in December to 75% in September, sunshine is abundant and the city receives 2,912 hours of bright sunshine annually. Temperature differences between summer and winter are oppressively large (over 50 °C). The warmest months often approach the stifling intensity of cities such as Phoenix or Las Vegas, while winters produce average lows that more closely resemble frigid Minneapolis.
Extremes have ranged from −28.9 °C to 48.1 °C, although a reading of 49.6 °C in July 1975 is regarded as dubious.
However, the very heat and dryness of the summer, when combined with the area's ancient system of irrigation, allows the countryside around Turpan to produce great quantities of high-quality fruit.
DEMOGRAPHY
According to the 2000 census, the city of Turpan had a population of 251,652 (population density 15.99 inh./km²).
TRANSPORT
Turpan is served by China National Highway 312. It is the junction for the Lanzhou-Xinjiang and the Southern Xinjiang Railways.
WIKIPEDIA
C/n 4099 licence built 1974 in Japan. Helicopter type number 4 (= Hkp 4) in Swedish Armed Forces, marked Försvarsmakten 04072 / 2-72, later 11-72 then 12-72. Performing at Göteborg Aero Show 2010 at Göteborg-City Airport, Säve, Sweden 29. August 2010. Now stored at the Aeroseum Museum.
Kolkata privately owned regular bus WB04A9012 front engined Tata with traditional wooden windows, on route 46B at NRS Hospital Moulali on 24 November 2013 .
Mark 15:46b (NLT)
[Joseph [from Arimathea] bought a long sheet of linen cloth, and taking Jesus' body down from the cross, he wrapped it in the cloth] ...and laid it in a tomb that had been carved out of the rock. [Then he rolled a stone in front of the entrance.]
DRAWING NOTES:
TIME OF DAY:
We know from verse 42 that “evening approached”. According to Jewish time keeping, the Sabbath started at 6pm, when all work was not allowed, hence the urgency to get Jesus body into a tomb. I have set this scene at about 5-5:30pm.
LIGHTING NOTES:
The setting sun (unseen, on the left) is bathing this scene in strong red/orange light.
CHARACTERS PRESENT:
From left to right: Joseph from Arimathea (in purple) holding a lantern up before the tomb, two servants carrying the covered body of Jesus on a stretcher. Nicodemus is in the background, holding a jar. Mary Magdalene and Salome are also in the background.
John - son of Zebedee & Mary (the mother of James the younger/less and of Joseph/Joses) (see verse 40) who have been in previous scenes, are not visible in this particular one.
RESEARCH/ADDITIONAL NOTES:
There are two versions of this scene, this one (the Sunset version) & the alternate (the Colour version) which is on the previous page.
In this Sunset version I have included a strong setting sun (off to the left) which is throwing powerful oranges, yellows & reds into the scene. The focus of attention is the strong colours within the scene, which contrast with the pale linen covering over Jesus’ body.
On the other hand, in the previous scene (the Colour version) I have concentrated on creating cooler limestone rock colours, with blue shadows & greens in the foliage of the olive tree & bushes. I did this to indicate the failing light, as the sun goes down. Lower light levels (as dusk approaches) tends to reduce tonal contrasts.
I have included both versions to cater for different customer needs: some people like brighter colours, so people are after more atmospheric lighting.
Joseph from Arimathea is holding a lantern up, to light the way for the servants to carry Jesus’ body into the tomb. You can see the rectangular tomb entrance carved into the rock, behind Joseph. Notice that Nicodemus is carrying an earthenware jar, which might contain aromatic herbs & spices to be placed around the body of Jesus.
Notice the large round stone (only partially visible in the lower left of the scene) which will be rolled over the entrance to the tomb, once Jesus body is placed in it.
Where was the tomb in which Jesus’ body was laid?
There are several locations proposed by various people for the site of the tomb of Jesus. It seems that no-one is entirely certain where it is. For this reason I have drawn an unspecified limestone cliff, into which the tomb is carved.
Four of the many places proposed as the tomb of Jesus, the place where Jesus was buried, are:
01) Church of the Holy Sepulchre, Jerusalem.
02) Garden Tomb, discovered in the 19th century outside of the old city of Jerusalem.
03) Talpiot Tomb, rock-cut tomb in the East Talpiot neighborhood, five kilometers south of the Old City in East Jerusalem.
04) The Mount of Olives.
01) Church of the Holy Sepulchre, Jerusalem
The Church of the Holy Sepulchre[1] (Arabic: كنيسة القيامة, kanīssat al Qi'yāma; Latin: Sanctum Sepulchrum; Hebrew: כנסיית הקבר הקדוש, Knesiyat HaKever HaKadosh) also called the Church of the Resurrection by Orthodox Christians (Armenian: Սուրբ Յարութեան տաճար, Surb Harut’ian tačar; Greek: Ναός της Αναστάσεως, Naós tēs Anastáseōs), is a church within the Christian Quarter of the Old City of Jerusalem. It is a few steps away from the Muristan.
The site is venerated as Calvary (Golgotha), where Jesus of Nazareth was crucified, and also contains the place where Jesus is said to have been buried. Within the church are the last four (or, by some definitions, five) Stations of the Cross along the Via Dolorosa, representing the final episodes of Jesus's Passion. The church has been an important Christian pilgrimage destination since at least the fourth century as the purported site of the resurrection of Jesus.
Today it also serves as the headquarters of the Greek Orthodox Patriarch of Jerusalem, while control of the building is shared between several Christian churches and secular entities in complicated arrangements essentially unchanged for centuries. Today, the church is home to branches of Eastern Orthodoxy and Oriental Orthodoxy as well as to Roman Catholicism. Anglicans and Protestants have no permanent presence in the Church[4] and some have regarded the Garden Tomb, elsewhere in Jerusalem, as the true place of Jesus's crucifixion and resurrection.
[Source: en.wikipedia.org/wiki/Church_of_the_Holy_Sepulchre]
(It is important to note that contemporary scholars, such as Professor Dan Bahat, one of Israel's leading archaeologists, have concluded that the Church of the Holy Sepulchre is located in an area which would have been outside the city walls in the days of Jesus and therefore can no longer be ruled out as a possible location for the crucifixion and burial of Jesus.)
02) Garden Tomb
The Garden Tomb is a rock-cut tomb in Jerusalem which was unearthed in 1867 and has subsequently been considered by some Christians to be the site of the burial and resurrection of Jesus. The Garden Tomb is adjacent to a rocky escarpment which since the mid-nineteenth century has been proposed by some scholars to be Golgotha (it is also known as Skull Hill, Gordon's Calvary, and Conder's Calvary). In contradistinction to this modern identification the traditional site where the death and resurrection of Christ are believed to have occurred has been the Church of the Holy Sepulchre at least since the fourth century. Since 1894 the Garden Tomb and its surrounding gardens have been maintained as a place of Christian worship and reflection by a Christian non-denominational charitable trust based in the United Kingdom named The Garden Tomb (Jerusalem) Association.
03) Talpiot Tomb
The Talpiot Tomb (or Talpiyot Tomb) is a rock-cut tomb discovered in 1980 in the East Talpiot neighborhood, five kilometers south of the Old City in East Jerusalem. It contained ten ossuaries, six of them with epigraphs, including one with the inscription that has been interpreted as "Yeshua bar Yehosef" ("Jesus, son of Joseph"), though this text is not well-formed (i.e. it is sloppy) and highly disputed. The tomb also yielded various human remains and several carvings.
The Talpiot find was first published in 1994 in "Catalogue of Jewish Ossuaries in the Collections of the State of Israel" numbers 701-709, and first discussed in the media in Britain during March/April 1996. Later in 1996, an article describing the find was published in volume 29 of Atiqot, the journal of the Israel Antiquities Authority. A controversial 2007 documentary film produced by Canadian film director James Cameron and investigative journalist Simcha Jacobovici titled The Lost Tomb of Jesus and a book written by Jacobovici, together with Charles Pellegrino, The Jesus Family Tomb present findings that the authors believe prove that the Talpiot Tomb was the burial place of Jesus of Nazareth, as well as several other figures from the New Testament. This claim is disputed by many archaeologists and theologians, as well as linguistic and biblical scholars.
[Source: en.wikipedia.org/wiki/Talpiot_Tomb]
04) Mount of Olives
In his website “Golgotha Rediscovered” Rodger Dusatko theorises that the crucifixion & burial of Jesus happened on the Mount of Olives. He suggests that the “place of the skull” should be rendered “cranium”, or a hill that looks like a rounded skull-like head. He also cites the Gospels as saying that the Roman Centurion (et al) saw the Temple curtain being torn. That would mean that the place of execution for Jesus must have had line-of-sight to the Temple entrance. For this (& other reasons) he believes the crucifixion site is on the Mount of Olives, which overlooks Jerusalem. The website articles are well worth a read.
[Source: www.golgotha.eu]
Why not visit my website & see all the cartoons there? www.biblecartoons.co.uk
A 1942 Curtis C-46B arriving at Anchorage International Airport. This very dirty but still quite beautiful aircraft is owned and operated by Tatonkuk Outfitters, LTD, otherwise known as Everts Air Cargo.
...... it was the first time this had been tried on a 'live' aircraft so everyone held their breath as it continued to move slowly backwards ......
Earlier scanned photo replaced with a better version 19-Nov-14.
Inle Lake (Burmese: အင်းလေးကန်, pronounced: [ʔɪ́ɴlé kàɴ]) is a freshwater lake located in the Nyaungshwe Township of Taunggyi District of Shan State, part of Shan Hills in Myanmar (Burma). It is the second largest lake in Myanmar with an estimated surface area of 116 km2, and one of the highest at an elevation of 880 m. During the dry season, the average water depth is 2.1 m, with the deepest point being 3.7 m, but during the rainy season this can increase by 1.5 m.
The watershed area for the lake lies to a large extent to the north and west of the lake. The lake drains through the Nam Pilu or Balu Chaung on its southern end. There is a hot spring on its northwestern shore.
Although the lake is not large, it contains a number of endemic species. Over twenty species of snails and nine species of fish are found nowhere else in the world. Some of these, like the silver-blue scaleless Sawbwa barb, the crossbanded dwarf danio, and the Lake Inle danio, are of minor commercial importance for the aquarium trade. It hosts approximately 20,000 brown and black head migratory seagulls in November, December and January.
In June 2015, it becomes the Myanmar's first designated place of World Network of Biosphere Reserves. It was one of 20 places added at at the Unesco's 27th Man and the Biosphere (MAB) International Coordinating Council (ICC) meeting.
PEOPLE AND CULTURE
The people of Inle Lake (called Intha), some 70,000 of them, live in four cities bordering the lake, in numerous small villages along the lake's shores, and on the lake itself. The entire lake area is in Nyaung Shwe township. The population consists predominantly of Intha, with a mix of other Shan, Taungyo, Pa-O (Taungthu), Danu, Kayah, Danaw and Bamar ethnicities. Most are devout Buddhists, and live in simple houses of wood and woven bamboo on stilts; they are largely self-sufficient farmers.
Most transportation on the lake is traditionally by small boats, or by somewhat larger boats fitted with single cylinder inboard diesel engines. Local fishermen are known for practicing a distinctive rowing style which involves standing at the stern on one leg and wrapping the other leg around the oar. This unique style evolved for the reason that the lake is covered by reeds and floating plants making it difficult to see above them while sitting. Standing provides the rower with a view beyond the reeds. However, the leg rowing style is only practiced by the men. Women row in the customary style, using the oar with their hands, sitting cross legged at the stern.
Fish caught from the lake - the most abundant kind is called nga hpein locally (Inle carp, Cyprinus intha) - are a staple of the local diet. A popular local dish is htamin gyin - 'fermented' rice kneaded with fish and/or potato - served with hnapyan gyaw (literally twice fried - Shan tofu). In addition to fishing, locals grow vegetables and fruit in large gardens that float on the surface of the lake. The floating garden beds are formed by extensive manual labor. The farmers gather up lake-bottom weeds from the deeper parts of the lake, bring them back in boats and make them into floating beds in their garden areas, anchored by bamboo poles. These gardens rise and fall with changes in the water level, and so are resistant to flooding. The constant availability of nutrient-laden water results in these gardens being incredibly fertile. Rice cultivation is also significant.
Hand-made goods for local use and trading are another source of commerce. Typical products include tools, carvings and other ornamental objects, textiles, and cheroots. A local market serves most common shopping needs and is held daily but the location of the event rotates through five different sites around the lake area, thus each of them hosting an itinerant market every fifth day. When held on the lake itself, trading is conducted from small boats. This 'floating-market' event tends to emphasize tourist trade much more than the other four.
The Inle lake area is renowned for its weaving industry. The Shan-bags, used daily by many Burmese as a tote-bag, are produced in large quantities here. Silk-weaving is another very important industry, producing high-quality hand-woven silk fabrics of distinctive design called Inle longyi. A unique fabric from the lotus plant fibers is produced only at Inle lake and is used for weaving special robes for Buddha images called kya thingahn (lotus robe).
ENVIRONMENTAL CONCERNS
Inle Lake is suffering from the environmental effects of increased population and rapid growth in both agriculture and tourism. During the 65-year period from 1935 to 2000, the net open water area of Inle Lake decreased from 69.10 km² to 46.69 km², a loss of 32.4%, with development of floating garden agriculture, which occurs largely on the west side of the lake (a practice introduced in the 1960s).
Lumber removal and unsustainable cultivation practices (slash and burn farming techniques) on the hills surrounding the lake are causing ever-increasing amounts of silt and nutrients to run off into the rivers that feed the lake, especially along its western and northern watershed areas. This silt fills up the lake; the nutrients encourage the growth of weeds and algae. More important however is the development of floating garden agriculture, largely along the western side of the lake. This practice encroaches into the diminishing area of the lake, since over time, the floating beds become solid ground. About 93% (nearly 21 km²) of the recent loss in open water area of the lake, largely along its western side, is thought to be due to this agricultural practice. Direct environmental impacts associated with these combined agricultural activities within the wetlands and surrounding hills of the lake include sedimentation, eutrophication, and pollution.
The water hyacinth, a plant not native to the lake, also poses a major problem. It grows rapidly, filling up the smaller streams and large expanses of the lake, robbing native plants and animals of nutrients and sunlight. At one time, all boats coming into Nyaung Shwe were required to bring in a specified amount of water hyacinth. Over the past twenty years, large-scale use of dredges and pumps has been employed with some success in controlling the growth of this plant. On a smaller scale, public awareness education and small-scale control have also been successful.
Another cause for concern is the planned introduction of non-native fish species, such as the Grass Carp (Ctenopharyngodon idella)] intended to improve fishery.
Sanitation in the villages around the lake is an ongoing concern for public health authorities, due to untreated sewage (with 72% of households using open pits, not latrines) and waste water flowing into the lake. To ensure fresh and clean water, some villages now have enclosed wells and public access to the well water. Some studies of the lake's surface
water quality indicates that the water is not safe for consumption. Water from Inle Lake has dissolved oxygen ranges lower than those necessary for fisheries and aquatic life, while nitrite, nitrate and phosphate ranges are unusually high.
Noise pollution is also a noticeable issue. The noise from the cheaper poorly muffled diesel engines driving the stern drive propellers is significant, and can be a distraction to the otherwise tranquil lake.
The summer of 2010 registered very high temperatures causing the water level of the lake to drop so low, the lowest in nearly 50 years, that drinking water had to be fetched from elsewhere and the floating market was in danger of disappearing. One other serious consequence was that the hydroelectric plant at Lawpita, where the former capital Yangon received its power supply from, could not operate at its full capacity.
TOURISM
The best time of the year to visit is during September and October. The ceremonial Hpaung Daw U Festival, which lasts for almost three weeks, is closely followed by the Thadingyut festival of lights. Inthas and Shan turn out in their best clothes in great numbers to celebrate the Buddhist Lent. Traditional boat racing, with dozens of leg-rowers in Shan dress in a team on each boat, is a famous event during the Hpaung Daw U Festival.
Inle Lake is a major tourist attraction, and this has led to some development of tourist infrastructure. Many small and large privately owned hotels and tour operations have arisen during the past few years. Local shops are flooded with consumer items, both local and foreign. The nearest airport is Heho Airport which is 35 km away. There are flights from both Yangon and Mandalay. Yangon is 660 km away by road, Mandalay 330 km.
CUISINE
Inle cuisine is different from Shan cuisine, as it incorporates local natural produce. The most well-known Inle dish would be the Htamin jin - a rice, tomato and potato or fish salad kneaded into round balls dressed and garnished with crisp fried onion in oil, tamarind sauce, coriander and spring onions often with garlic, Chinese chives roots (ju myit), fried whole dried chili, grilled dried fermented beancakes (pè bouk) and fried dried tofu (topu jauk kyaw) on the side.
WIKIPEDIA
This is a Safavid illuminated and illustrated collection of the Ḫamse (quintet), written in Çaġatāy (eastern Turkic), composed by the celebrated ʿAlī Šīr Nevāʾī (d. 906 AH / 1501 CE), and inspired by the Persian Khamse of Niẓāmī and Amīr Khusraw Dihlavī. This copy dates to the tenth century AH / sixteenth CE and has five double-page illustrations in the early Safavid court style. Each double-page illustration introduces the following individual poems: Kitāb-i ḫeyrāt ül-ebrār (fols. 1b-2a), Kitāb-i Ferhād va Şīrīn (fols. 45b-46a), Kitāb-i Mecnūn va Leylā (fols. 108b-109a), Kitāb-i Heşt bihişt (fols. 147b-148a), and Kitāb-i Iskendernāme (fols. 199b-200a). Each poem is also introduced by an illuminated incipit (fols. 2b, 46b, 109b, 148b, and 200b). The brown goatskin binding has a central lobed oval with pendants and cornerpieces brushed with gold. It is possibly attributable to the tenth century AH / sixteenth CE.
To explore fully digitized manuscripts with a virtual page-turning application, please visit Walters Ex Libris.
This is a Safavid illuminated and illustrated collection of the Ḫamse (quintet), written in Çaġatāy (eastern Turkic), composed by the celebrated ʿAlī Šīr Nevāʾī (d. 906 AH / 1501 CE), and inspired by the Persian Khamse of Niẓāmī and Amīr Khusraw Dihlavī. This copy dates to the tenth century AH / sixteenth CE and has five double-page illustrations in the early Safavid court style. Each double-page illustration introduces the following individual poems: Kitāb-i ḫeyrāt ül-ebrār (fols. 1b-2a), Kitāb-i Ferhād va Şīrīn (fols. 45b-46a), Kitāb-i Mecnūn va Leylā (fols. 108b-109a), Kitāb-i Heşt bihişt (fols. 147b-148a), and Kitāb-i Iskendernāme (fols. 199b-200a). Each poem is also introduced by an illuminated incipit (fols. 2b, 46b, 109b, 148b, and 200b). The brown goatskin binding has a central lobed oval with pendants and cornerpieces brushed with gold. It is possibly attributable to the tenth century AH / sixteenth CE.
A courtyard scene.
To explore fully digitized manuscripts with a virtual page-turning application, please visit Walters Ex Libris.
Houses Ladder 16, Medic 46B and ES 5 at Aramingo Avenue and Huntingdon Street in Port Richmond. Ladder 16 is celebrating it's 100th Anniversary this year.
This is a Safavid illuminated and illustrated collection of the Ḫamse (quintet), written in Çaġatāy (eastern Turkic), composed by the celebrated ʿAlī Šīr Nevāʾī (d. 906 AH / 1501 CE), and inspired by the Persian Khamse of Niẓāmī and Amīr Khusraw Dihlavī. This copy dates to the tenth century AH / sixteenth CE and has five double-page illustrations in the early Safavid court style. Each double-page illustration introduces the following individual poems: Kitāb-i ḫeyrāt ül-ebrār (fols. 1b-2a), Kitāb-i Ferhād va Şīrīn (fols. 45b-46a), Kitāb-i Mecnūn va Leylā (fols. 108b-109a), Kitāb-i Heşt bihişt (fols. 147b-148a), and Kitāb-i Iskendernāme (fols. 199b-200a). Each poem is also introduced by an illuminated incipit (fols. 2b, 46b, 109b, 148b, and 200b). The brown goatskin binding has a central lobed oval with pendants and cornerpieces brushed with gold. It is possibly attributable to the tenth century AH / sixteenth CE.
Alexander the Great at the side of Darius, the killed Persian king.
To explore fully digitized manuscripts with a virtual page-turning application, please visit Walters Ex Libris.
Orion Nebula/Running Nebula
Images taken November 27th - 30th & Dec 5th - 6th
Location: Bayside Melbourne
Camera: P30 Lite Phone Camera
Telescope: 80mm Orion Short Tube
Eyepiece: 24mm Televue Panoptic
Phone Holder: Saxon
773 x 15 second images (3Hrs 13m 15s Total Data)
34 x Dark
28 x Bias
ISO 400
Stacked in APP & Processed in photoshop.
Bastien und Bastienne (Bastien and Bastienne), K. 50 (revised in 1964 to K. 46b) is a one-act singspiel, a comic opera, by Wolfgang Amadeus Mozart.
Bastien und Bastienne was one of Mozart's earliest operas, written in 1768 when he was only twelve years old. It was allegedly commissioned by Viennese physician and 'magnetist' Dr. Franz Mesmer (who himself would later be parodied in Così fan tutte) as a satire of the 'pastoral' genre then prevalent, and specifically as a parody of the opera Le devin du village by Jean-Jacques Rousseau.[1] The German libretto is by Friedrich Wilhelm Weiskern, Johann Heinrich Friedrich Müller (de) and Johann Andreas Schachtner, based on Les Amours de Bastien et Bastienne by Justine Favart and Harny de Guerville. After its supposed premiere in Mesmer's garden theater (that is only corroborated by an unverified account of Nissen), it was not revived again until 1890. It is not clear whether this piece was performed in Mozart's lifetime. The first known performance was on 2 October 1890 at Architektenhaus in Berlin.[2]
The opera is written in both French and German manners. Many of the melodies are French in manner, but Bastienne's first aria is true German lied. This melody is also used in Mozart's Trio in G for Piano, Violin and Violoncello, K. 564 (1788). Another purely German lied is Bastienne's aria "I feel certain of his heart".[1] Mozart utilizes the orchestra sparingly, with the exception of the reconciliation scene.[1]
The opening theme of Mozart's overture resembles that of the first movement of Beethoven's Symphony no. 3, Eroica (in a different key). It is unlikely that Beethoven was familiar with Mozart's youthful opera. In any case, opening a movement with an arpeggio of the tonic chord was an extremely common occurrence in the Classical period. The resemblance is likely coincidental.
Although he was very young, Mozart already had excellent vocal writing skills and a knack for parody and whimsy which would reach full flower in his later works. Bastien und Bastienne is possibly the easiest to perform of Mozart's juvenile works. wikipedia
This is Catch Photo #46 for a game of Photo Catch I'm playing with my Husband Darek (aka blankspace321) . We each take turns adding something to the photo. . We limit ourselves to 10 additions each. This is the 2nd of my 10.
To see the original photo for this current game: CLICK HERE!
To see D & J Photo Catch folder (1-20) CLICK HERE!
As of August 29, 2018 we have been doing Catch Photos for nine (9) years.
Boeing 737-46B
cn: 24124 / ln: 1679
ff: 24-02-1989 at Renton
21-03-1989 G-BOPK Novair
19-12-1990 G-BOPK Air Europe
13-11-1991 N689MA MarkAir
25-06-1994 EC-655 Futura
01-09-1994 EC-FYG rr Futura
12-10-1995 SU-SAA AMC Aviation (lsf Futura)
24-05-1996 EC-309 Futura (returned)
24-07-1996 EC-GHF rr Futura
09-10-1996 SU-SAB AMC Aviation (leased from Futura)
30-03-1997 EC-GNC Futura (returned)
25-10-1998 EI-GRC Trans Global Vacations (opb Ryan International Airlines) (leased)
27-04-1999 EC-HCP Futura
11-12-1999 EI-CRC Ryan Intarnational Airlines (leased)
29-04-2000 EC-HME Futura
23-11-2000 PT-TDH Transbrasil
10-04-2001 EI-CRC Futura
18-12-2001 EI-CRC Ryan Intarnational Airlines
08-05-2002 EC-IFN
01-09-2002 EC-IFN had a three months wet-lease to Norwegian Air Shuttle at the startup of the www.norwegian.no lowcost opeartatins until DY had tgheir first 6 737s delvered.
01-12-2002 EC-IFN Futura (returned)
30-04-2003 TF-ELD Islandsflug
10-01-2005 TF-ELD Air Atlanta Icelandic tfd
09-11-2005 N412CT CIT Leasing Corporation
20-01-2006 SX-BGX Aegeam Airlines
04-04-2009 JY-JAP Jordan Aviation, config Y168
06-2009 JY-JAP Buraq Air Transport
2010 JY-JAP Jordan Aviation
12-04-2016 JY-JAP Fly Baghdad
15-11-2016 JY-JAP Jordan Aviation
07-01-2020 stored at Amman, Queen Alia airport (OJAI / AMM)
Seen parked at gate 17 at the Domestic part of the terminal, waiting for the next Norwegian flight this greay octeberday in 2002
Scanned from original slide
Dublin Bus (Donnybrook) Volvo Olympian / Alexander RH RA 278 (96-D-278) on Fleet Street, Dublin 15th February 1999. RA 278 was noted with Swanbrook (UK) as N647 JNO in 2012.
Mark 15:46b (NLT)
[Joseph [from Arimathea] bought a long sheet of linen cloth, and taking Jesus' body down from the cross, he wrapped it in the cloth] ...and laid it in a tomb that had been carved out of the rock. [Then he rolled a stone in front of the entrance.]
DRAWING NOTES:
TIME OF DAY:
We know from verse 42 that “evening approached”. According to Jewish time keeping, the Sabbath started at 6pm, when all work was not allowed, hence the urgency to get Jesus body into a tomb. I have set this scene at about 5-5:30pm.
LIGHTING NOTES:
The setting sun (unseen, on the left) is bathing this scene in strong red/orange light.
CHARACTERS PRESENT:
From left to right: Joseph from Arimathea (in purple) holding a lantern up before the tomb, two servants carrying the covered body of Jesus on a stretcher. Nicodemus is in the background, holding a jar. Mary Magdalene and Salome are also in the background.
John - son of Zebedee & Mary (the mother of James the younger/less and of Joseph/Joses) (see verse 40) who have been in previous scenes, are not visible in this particular one.
RESEARCH/ADDITIONAL NOTES:
There are two versions of this scene, this one (the Colour version) & the alternate (the Sunset version) which is on the next page.
In this Colour version I have concentrated on creating cooler limestone rock colours, with blue shadows & greens in the foliage of the olive tree & bushes. I did this to indicate the failing light, as the sun goes down. Lower light levels (as dusk approaches) tends to reduce tonal contrasts.
On the other hand, in the next scene (The Sunset version) I have included a strong setting sun (off to the left) which is throwing powerful oranges, yellows & reds into the scene. The focus of attention is the strong colours within the scene, which contrast with the pale linen covering over Jesus’ body.
I have included both versions to cater for different customer needs: some people like brighter colours, so people are after more atmospheric lighting.
Joseph from Arimathea is holding a lantern up, to light the way for the servants to carry Jesus’ body into the tomb. You can see the rectangular tomb entrance carved into the rock, behind Joseph. Notice that Nicodemus is carrying an earthenware jar, which might contain aromatic herbs & spices to be placed around the body of Jesus.
Notice the large round stone (only partially visible in the lower left of the scene) which will be rolled over the entrance to the tomb, once Jesus body is placed in it.
Where was the tomb in which Jesus’ body was laid?
There are several locations proposed by various people for the site of the tomb of Jesus. It seems that no-one is entirely certain where it is. For this reason I have drawn an unspecified limestone cliff, into which the tomb is carved.
Four of the many places proposed as the tomb of Jesus, the place where Jesus was buried, are:
01) Church of the Holy Sepulchre, Jerusalem.
02) Garden Tomb, discovered in the 19th century outside of the old city of Jerusalem.
03) Talpiot Tomb, rock-cut tomb in the East Talpiot neighborhood, five kilometers south of the Old City in East Jerusalem.
04) The Mount of Olives.
01) Church of the Holy Sepulchre, Jerusalem
The Church of the Holy Sepulchre[1] (Arabic: كنيسة القيامة, kanīssat al Qi'yāma; Latin: Sanctum Sepulchrum; Hebrew: כנסיית הקבר הקדוש, Knesiyat HaKever HaKadosh) also called the Church of the Resurrection by Orthodox Christians (Armenian: Սուրբ Յարութեան տաճար, Surb Harut’ian tačar; Greek: Ναός της Αναστάσεως, Naós tēs Anastáseōs), is a church within the Christian Quarter of the Old City of Jerusalem. It is a few steps away from the Muristan.
The site is venerated as Calvary (Golgotha), where Jesus of Nazareth was crucified, and also contains the place where Jesus is said to have been buried. Within the church are the last four (or, by some definitions, five) Stations of the Cross along the Via Dolorosa, representing the final episodes of Jesus's Passion. The church has been an important Christian pilgrimage destination since at least the fourth century as the purported site of the resurrection of Jesus.
Today it also serves as the headquarters of the Greek Orthodox Patriarch of Jerusalem, while control of the building is shared between several Christian churches and secular entities in complicated arrangements essentially unchanged for centuries. Today, the church is home to branches of Eastern Orthodoxy and Oriental Orthodoxy as well as to Roman Catholicism. Anglicans and Protestants have no permanent presence in the Church[4] and some have regarded the Garden Tomb, elsewhere in Jerusalem, as the true place of Jesus's crucifixion and resurrection.
[Source: en.wikipedia.org/wiki/Church_of_the_Holy_Sepulchre]
(It is important to note that contemporary scholars, such as Professor Dan Bahat, one of Israel's leading archaeologists, have concluded that the Church of the Holy Sepulchre is located in an area which would have been outside the city walls in the days of Jesus and therefore can no longer be ruled out as a possible location for the crucifixion and burial of Jesus.)
02) Garden Tomb
The Garden Tomb is a rock-cut tomb in Jerusalem which was unearthed in 1867 and has subsequently been considered by some Christians to be the site of the burial and resurrection of Jesus. The Garden Tomb is adjacent to a rocky escarpment which since the mid-nineteenth century has been proposed by some scholars to be Golgotha (it is also known as Skull Hill, Gordon's Calvary, and Conder's Calvary). In contradistinction to this modern identification the traditional site where the death and resurrection of Christ are believed to have occurred has been the Church of the Holy Sepulchre at least since the fourth century. Since 1894 the Garden Tomb and its surrounding gardens have been maintained as a place of Christian worship and reflection by a Christian non-denominational charitable trust based in the United Kingdom named The Garden Tomb (Jerusalem) Association.
03) Talpiot Tomb
The Talpiot Tomb (or Talpiyot Tomb) is a rock-cut tomb discovered in 1980 in the East Talpiot neighborhood, five kilometers south of the Old City in East Jerusalem. It contained ten ossuaries, six of them with epigraphs, including one with the inscription that has been interpreted as "Yeshua bar Yehosef" ("Jesus, son of Joseph"), though this text is not well-formed (i.e. it is sloppy) and highly disputed. The tomb also yielded various human remains and several carvings.
The Talpiot find was first published in 1994 in "Catalogue of Jewish Ossuaries in the Collections of the State of Israel" numbers 701-709, and first discussed in the media in Britain during March/April 1996. Later in 1996, an article describing the find was published in volume 29 of Atiqot, the journal of the Israel Antiquities Authority. A controversial 2007 documentary film produced by Canadian film director James Cameron and investigative journalist Simcha Jacobovici titled The Lost Tomb of Jesus and a book written by Jacobovici, together with Charles Pellegrino, The Jesus Family Tomb present findings that the authors believe prove that the Talpiot Tomb was the burial place of Jesus of Nazareth, as well as several other figures from the New Testament. This claim is disputed by many archaeologists and theologians, as well as linguistic and biblical scholars.
[Source: en.wikipedia.org/wiki/Talpiot_Tomb]
04) Mount of Olives
In his website “Golgotha Rediscovered” Rodger Dusatko theorises that the crucifixion & burial of Jesus happened on the Mount of Olives. He suggests that the “place of the skull” should be rendered “cranium”, or a hill that looks like a rounded skull-like head. He also cites the Gospels as saying that the Roman Centurion (et al) saw the Temple curtain being torn. That would mean that the place of execution for Jesus must have had line-of-sight to the Temple entrance. For this (& other reasons) he believes the crucifixion site is on the Mount of Olives, which overlooks Jerusalem. The website articles are well worth a read.
[Source: www.golgotha.eu]
Why not visit my website & see all the cartoons there? www.biblecartoons.co.uk
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Darasuram or Dharasuram is a panchayat town located 3 kilometres from Kumbakonam in Thanjavur District, Tamil Nadu, India. According to the 2001 census, the town had a population of 13,027. The town is known for the Airavateswara temple constructed by the Rajaraja Chola II in the 12th century AD. The temple is a recognised UNESCO World Heritage monument.
TEMPLES
The Airateswara Temple is a storehouse of art and architecture. The vimana is 85 feet high. The front mandapam itself is in the form of a huge chariot drawn by horses. The temple has some exquisite stone carvings.
The main deity's consort Periya Nayaki Amman Temple is situated adjacent to Airavateshwarar temple.
The Great Living Chola Temples (a UNESCO World Heritage Site) at Thanjavur, Gangaikonda Cholapuram and Darasuram were built by the Cholas between the 10th and 12th centuries CE and have a lot of similarities.
LEGEND
The legend is that Airavata, the white elephant of Indra, worshipped Lord Siva in this temple; so did also the King of Death, Yama. Tradition has it that the presiding deity Airavateswarar cured Yama himself (the God of Death) who was suffering under a Rishi's curse from a burning sensation all over the body. Yama took a bath in the sacred tank and was rid of the burning sensation. Since then the tank is known as Yamateertham. It gets its supply of fresh water from the river Kaveri and is 228 feet in width. Pilgrims make a point to bathe in the tank. In the recent past Raja Raja Chola and Karikala Chola worshipped the Siva Lingam in this temple. Volume II of the South Indian Temple Inscriptions deals with a number of endowments of the Pandya Kings also (see pages 556 to 562). On the temple walls these inscriptions are given, from which it is seen that the temple was known in those days as Raja Rajeswararn and Raja Rajapuram. Two such inscriptions are copied here.
Airavateshwarar temple
Inscription No. 563 at page 557. No. 23 of 1908 on the inner Gopura of the temple, right of entrance. Record dated in the 10th Year, Tai 11, of the reign of the Pandya King Maravarman alias T ribhuvana Chakravartin Srivallabhadeva registering the provision made for repairs and for celebrating festivals in the temple of XXXI Ra (ja) ra (ja) isuram Udaiyanayanar, by the residents of Uttattur-nadu, a sub-division of Kulottunga-valanadu.
Inscription No. 564 at page 558. Record dated in the 31st Year, Makara, Ba. Dvitiya, Uttarashada (probably a mistake for Uttaraphalguna) of the reign of the Chola king Tribhuvana Ghakravartin Sri RAJARAJADEVA registering the grant of land (Irandu Ma mukkani araikkani) 23/160 of a veli to meet the expenses of worship, offerings, etc., to the God by a native of Peruchchalipuram, a village in Kilar-kurram, a sub-division of Pandyakulapati-valanadu.
As originally Airavata worshipped the Lingam, the Lingam is named after him as Airavateswara. The Goddess in this temple is known as Deva Nayaki. Whatever remains of the sculptural part of the temple is on the inside wall of the outer prakaram(outer courtyard), about a foot from floor level. 'The carvings contain different poses of gymnastic feats seen in the modern circus, shown by females keeping their head at the centre and legs interwoven in such a skillful way as to form the circumference of a circle. It may be a depiction of the present-day gypsy tribe entertaining villagers with gymnastic shows and dancing poses. Such gypsies are still to be seen visiting the interior villages of the country. Very many styles of physical feats shown by both men and women have been carved in the stone.
ARCHITECTURE
With heavily ornamented pillars accurate in detail and richly sculpted walls, the Airavateswara temple at Darasuram is a classic example of Chola art and architecture.
The main mantapa is called Raja Gambira as the elephant draws the chariot. The wheels were put back by the ASI at a later date. The ceiling has a beautiful carving of Shiva and Parvathi inside an open lotus. All the dancing poses of Bharatanatyam are carved in the stone. They are referred to as the Sodasa Upasaras. There is a carving showing the village womenfolk helping in the delivery of another female, who has both her hands on the shoulders of the two ladies, who are pressing their hands and the abdomen of the lady to help her deliver. These are very skillful and artistic works of superb style. This may give a glimpse into the social conditions of the past. The stone image of Ravana carrying Kailas is a fine specimen of workmanship. One finds sculptures of Buddha, Bhikshatana, Saraswathi without her Venna, and a sculpture of Ardhanarishvara, Brahma and Surya.
It was during this time that Shaivism took a very drastic step and lord Sarabheshwara would seem to have come into existence. Many reasons have been cited for this incarnation of Lord Shiva. Sarabha has the face of a lion and the body of a bird and has placed on his lap the mighty Lord Narasimha. A mantapa has been specially built for lord Sarabha, and thereafter has been installed in temples.
The paintings on the walls have been repainted during the Nayak periods.
At the very entrance to the temple two Dwarapalakas, Sankhanidhi and Padmanidhi, are imposing figures, giving vivid anatomical expressions of the exuberance of youth. In front of the temple, there is a small mandapa, which can be reached by three steps in the form of a ladder. The steps are stones, which give different musical sounds when tapped. All the seven swaras can be had at different points. It is feared that if proper care is not taken soon, village children will damage the stones. Now these stone steps have been completely covered with metal grills to save them from deterioration. Meanwhile Archeology department has taken many steps to prevent this monument from public viewers and local villagers.