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Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
WIKIPEDIA
"Monta índia, cuatro espuelas,
Couro estendido e gurupa
Num bagualismo que agrupa
Coragem, força e cautela
Num ritual xucro que apela
Pra que o taura volte à lida
Dobrando pontas perdidas
Arriendando a própria sorte
Despues de charquear la morte
Dar vuelta de honor la vida”
Trecho de “Em dias de gineteada”, de Rogério Ávila
Márcio Barbosa, de Bagé,
Cavalo Temporal, Tropilha Manotaço, de Rosário do Sul,
1º Encontro de Ginetes Universitários Rosário do Sul, Rio Grande do Sul, Brasil
"Established as a national park in 1980, the Khao Sok National Park is a virgin rainforest surrounded by limestone mountain ranges and high cliffs. With an area of approximately 646 square kilometers, the main attractions in the park include Namtok Mae Yai and Namtok Sip Ed Chan which can be reached by car while other waterfalls and caves are accessible by foot.
The area is home to wildlife animals like elephants, leopard, serow, langurs, tigers and bear. Rare flowers can also be found here, but what most visitors are looking forward to see is the Bua Phut or Rafflesia kerri meyer, a flower which can only be found here and is claimed as the largest flower in the world with its diameter reaching up to 80 centimeters when in full bloom during October and December. Note that a 5-8 hour walk is required to see such flower. The park’s and other entrepreneur’s bungalows, camping area and raft-houses are available at the park." Tourism Authority Thailand
I'm a UK photographer currently based in Bangkok, Thailand. Many of my photos are available for sale on stock photography agencies and I'm also available for hire on the weekends for couples/maternity/newborn/corporate photoshoots in Bangkok. You can contact me at samspicerphotography@gmail.com or Line ID - samspicer
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Built in the 1000s on the foundations of an earlier church, listed as a Historic Landmark on Prosper Mérimée’s very first list in 1840, the abbey church of Saint Theudère stands in the village of Saint-Chef in the French département of Isère, east of Lyon, towards the Alps.
When I say “earlier church”, I mean the one built in the 500s (of which nothing visible remains) when Theudère of Dauphiné, a local Benedictine monk who had been a trained disciple of Saint Césaire in Arles, returned to bis birthplace to found an abbey. The village of Saint-Chef grew around it during the Middle Ages, while the abbey itself reached its apogee around 1200, at the end of the Romanesque age, when it ruled over a dozen priories and about 80 churches in the environs. Decline came shortly after 1300, when the monks, profoundly divided in two factions, could not elect a new abbot. Pope John XII, then residing in Avignon, issued a bull in 1320 whereby the archbishop of Vienne would become the abbot of Saint-Chef, which forever lost its independence as of that fateful day.
The last remnants of the Benedictine communal life were washed away in the 1530s when the remaining “monks” (but could they still be called that?) were authorized by King Francis Ist and Pope Paul III to abandon their religious status and their vows (including that of poverty!), thus turning them into secular canons. The canons then went on living what was probably a much more comfortable (in all material respects!) life, until that wasn’t even good enough: in 1774, they requested and obtained (claiming isolation and the insalubrious nature of the area, poor dears) to abandon the village of Saint-Chef and be transferred to the abbey of Saint-André-le-Bas in the city of Vienne.
It should come as no surprise that, when the French Revolution erupted a few years later, not many voices were raised to defend and protect the abbey’s buildings, which were sold, destroyed and their stones used for construction works in the village and surrounding area.
The church itself, turned into a parish church, remained as the only legacy of what the powerful abbey had once been.
This rather sad story of downfall, lack of resolve and backbone, and probably outright lack of faith, outweighed by an appetite for creature comforts and personal wealth by those who had vowed to forsake them, has fortunately not contaminated the church itself, which remains as it ever was, one of the most striking examples of Romanesque architecture in the Dauphiné province. Even more importantly, the Saint Theudère former abbey church houses one of the finest (in all of France!) sets of Romanesque alfresco paintings from the 1100s, located in places not normally open to the public, but to which I managed to secure access. I hope you will enjoy them.
Another detail of the paintings in the high chapel. While it is dedicated to archangels and therefore mostly pictures them, the program in the chapel also includes some humans: here we have a saint, recognizable by the halo. He is male and carries a phylactery which may have been inscribed with his name or some other identifying mention, gone now.
We will see in the dedication shown in the next photograph that Saint George and Saint Mark are also venerated here: this character could thus be either, although he bears the attributes of neither...
E viva o Dia Internacional da Mulher!
Parabens a todas nos!
Depois de "As Cariocas" e "As Brasileiras" lanço "As Niteroienses" ,rs, para minha homenagem!;)
St Peter's is situated opposite what is now Wallett's Court, a country hotel which charges an arm and a leg for B&B, but it looks nice enough and always seems to be busy. But, opposite is St Peter's, beside a small lay by-cum-car park. It is a small two cell church, with a low tower which doubles as the porch. Inside there is the rope for a single bell.
I will try to get back over the weekend, as tomorrow is being decorated now that Lent is coming to an end, and should look pretty as a picture.
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WEST CLIFFE
IS so called from its situation westward of the adjoining parish of St. Margaret at Cliffe last described, and to distinguish it from that of Cliff at Hoo, near Rochester.
THIS PARISH lies very high on the hills, and much exposed; it is partly inclosed and partly open, arable and pasture downs; it extends to the high chalk cliffs on the sea shore, and the South Foreland on them, where the light-house stands. The high road from Dover to Deal leads through it. Its greatest extent is from north to south, in the middle of which stands the church, and village adjoining to it. As well as the adjoining parishes it is exceedingly dry and healthy, the soil is mostly chalk, notwithstanding which there is some good and fertile land in it. The height and continuance of the hills, and the depth and spacious width of the valleys, added to a wildness of nature, which is a leading feature throughout this part of the country, contribute altogether to its pleasantness; and the variety of propects, as well over the adjoining country, as the sea, and the coast of France beyond it, are very beautiful.
THE MANOR OF WEST CLIFFE, alias WALLETTSCOURT, was, in the time of the Conqueror, part of those possessions with which he enriched his halfbrother Odo, bishop of Baieux, and earl of Kent, under the general title of whose lands it is thus entered in the survey of Domesday, taken in the 15th year of that reign:
Hugo (de Montfort) holds of the bishop, Westclive. It was taxed at two sulings. The arable land is. . . . . In demesne is one carucate, and seventeen villeins, having two carucates. In the time of king Edward the Con sessor it was worth eight pounds, when he received it six pounds, now eight pounds. Of this manor Hugo de Montfort holds two mills of twenty-eight shilings. Edric held it of king Edward.
Four years afterwards the bishop was disgraced, and all his possessions were confiscated to the crown, upon which this manor was granted to Hamon de Crevequer, a man of much note at that time, who was succeeded in it by the eminent family of Criol, and they continued in the possession of it in the reign of king Henry III. in the 48th year of which, John de Criol, younger son of Bertram, died possessed of it, leaving Bertram his son and heir, and he alienated it to Sir Gilbert Peche. He soon afterwards conveyed it to king Edward I. and Eleanor his queen, for the use of the latter, who died possessed of it in the 19th year of that reign. How long it afterwards continued in the crown I have not found; but in the 20th year of king Edward III. Gawin Corder held it by knight's service of the honor of Perch, viz. of the constabularie of Dover castle.
Sir Gawin Corder possessed this manor only for life, for the next year the king granted the reversion of it to Reginald de Cobham for his services, especially in France, being the son of John de Cobham, of Cobham, by his second wife Joane, daughter of Hugh de Nevill. (fn. 1) His son Reginald was of Sterborough castle, whence all his descendants were called of that place.
Reginald de Cobham, his son, possessed this manor, whose eldest surviving son Sir Thomas Cobham died possessed of this manor held in capite, in the 11th year of king Edward IV. leaving an only daughter and sole heir Anne, who carried it in marriage to Sir Edward Borough, of Gainsborough, in Lincolnshire, (fn. 2) the lands of whose grandson Thomas, lord Burgh, were disgavelled by the act passed in the 31st year of king Henry VIII. His son William, lord Burgh, succeeded to it, holding it in capite, and in the 15th year of queen Elizabeth alienated it to Mr. Thomas Gibbon, who resided here; and it should be observed that though the coat of arms assigned to the Gibbons, of Westcliffe, by Sir William Segar, Sable, a lion rampant, guardant, or, between three escallops, argent—bears a strong resemblance to that assigned by him to the Gibbons, of Rolvenden, and is identically the same as those allowed to the Gibbons of Frid, in Bethersden, who were undoubtedly a branch of those of Rolvenden, yet I do not find any affinity between them; but I should rather suppose, these of Westcliffe were descended of the same branch as those of Castleacre abbey, in Norfolk; Matthew, the eldest son of Thomas Gibbon, the purchaser of this manor, rebuilt this seat in 1627, as the date still remaining on it shews. He resided in it, as did his several descendants afterwards down to Tho. Gibbon, gent. (fn. 3) who in 1660 sold it to Streynsham Master, esq. and he alienated it to admiral Matthew Aylmer, afterwards in 1718 created lord Aylmer, of the kingdom of Ireland, whose descendant Henry, lord Aylmer, devised it to his youngest son the Hon. and Rev. John Aylmer, and he alienated it to George Leith, esq. of Deal, who passed it away by sale to the two daughters and coheirs of Mr. Thomas Peck, surgeon, of Deal; they married two brothers, viz. James Methurst Pointer, and Ambrose Lyon Pointer, gentlemen, of London, and they are now, in right of their wives, jointly entitled to this manor.
BERE, or BYER-COURT, as it is sometimes written, situated in the southern part of this parish, was once accounted a manor, and was parcel of the demesnes of a family of the same name; one of whom, William de Bere, was bailiff of Dover in the 2d and 4th years of king Edward I. After this name was extinct here, this manor passed into the name of Brockman, and from thence into that of Toke, a family who seem before this to have been for some time resident in Westcliffe, (fn. 4) and bore for their arms, Parted per chevron, sable and argent, three griffins heads, erased and counterchanged. John Toke, a descendant of the purchaser of this manor in the fourth generation, lived here in the reigns of king Henry V. and VI. as did his eldest son Thomas Toke, esq. who by Joane, daughter of William Goldwell, esq. of Godington, in Great Chart, whose heir-general she at length was, had three sons, Ralph, who succeeded him in the family seat of Bere; Richard, who died s. p. and John, the youngest, who had the seat and estate of Godington, where his descendants remain at this time. Ralph Toke, esq. the eldest son above-mentioned, resided at Bere in king Henry VIII.'s time, in whose descendants this manor continued till the latter end of the last century, when Nicholas Tooke, or Tuck, as the name came then to be spelt, dying possessed of it, his heirs conveyed it afterwards by sale to the trustees of George Rooke, esq. of St. Laurence, who died possessed of this estate, which had long before this lost all the rights of having ever been a manor, in 1739, s. p. leaving it to his widow Mrs. Frances Rooke, (fn. 5) who alienated it to Thomas Barrett, esq. of Lee, who died in 1757, and his only son and heir Thomas Barrett, esq. of Lee, is the present owner of it. (fn. 6)
SOLTON is an estate in the northern part of this parish, which was once accounted a manor; it was part of the possessions of Odo, bishop of Baieux, under the general title of whose lands it is entered in the survey of Domesday, as follows:
Hugo (de Montfort) holds Soltone of the bishop. It was taxed at one suling. The arable land is . . . . . In demesne there is one carucate, and three villeins, with one borderer, paying four shillings and seven pence. In the time of king Edward the Consessor, it was worth fifteen ponnds, and afterwards and now thirty shillings. In this manor Godric dwelt, and holds twenty acres as his own fee simple.
Four years after the taking of the above survey, the bishop was disgraced, and all his possessions were confiscated to the crown.
Soon after which this manor was granted to Jeffry de Peverel, and together with other lands elsewhere, made up the barony of Peverel, as it was then called, being held of the king in capite by barony, for the defence of Dover castle, to which it owed ward and service. Of the heirs of Jeffery de Peverel, this manor was again held by the family of Cramaville, by knight's service, and it appears by the escheat rolls, that Henry de Cramaville held it in capite at his death, in the 54th year of king Henry III. by yearly rent and ward to the castle of Dover; after which, though part of this estate came into the possession of the Maison Dieu hospital, in Dover, yet the manor and mansion of Solton became the property of the family of Holand, who bore for their arms, Parted per fess, sable and argent, three fleurs de lis, counterchanged. Henry Holand died possessed of this part of it in the 35th year of king Edward I. holding it in capite, as of the honor of Peverel, and it continued in that name till Henry Holand dying anno 10 Richard II. his daughter and heir Jane became possessed of it; after which it passed into the name of Frakners, and then again into that of Laurence, from whom it was conveyed to Finet, and Robert Finet resided here in queen Elizabeth's reign, being descended from John Finet, of Sienne, in Italy, of an antient family of that name there, who came into England with cardinal Campejus, anno 10 Henry VIII. They bore for their arms, Argent, on a cross engrailed, gules, five fleurs de lis of the field. His son Sir John Finet, master of the ceremonies to king James and king Charles I. likewise resided here, and died in 1641. He left by Jane his wife, daughter of Henry, lord Wentworth, two daughters and coheirs, Lucia and Finette, who became entitled to this manor, which at length was afterwards alienated to Matson, whose descendant Henry Matson, about the year 1720, devised it by his will, with other estates, to the value of one hundred and fifty pounds per annum, to the trustees of Dover harbour, for the use, benefit, and repair of it for ever, but the discharging of the trust in Mr. Matson's will being attended with many difficulties, his affairs were put into the court of chancery, and a decree was made, that the commissioners of Dover harbour should have Diggs-place, Solton, Singledge, and other lands, to make up the one hundred and fifty pounds per annum, they paying forty pounds a year out of these estates to the poor relations of his family, as long as any such of the name should remain according to the devise in his will, and the trustees above-mentioned, are at this time entitled to the fee of it.
There are no parochial charities. The poor constantly maintained are about sixteen, casually six.
THIS PARISH is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Dover.
The church, which is dedicated to St. Peter, is small, consisting of only one isle and a chancel. In the chancel is a stone, about one foot square, (not the original one, I apprehend) to the memory of Matthew Gibbon the elder, son of Thomas Gibbon, who built Westcliffe house, and dying in 1629, was buried here. Service being performed in it only once a month, little care is taken of it. This church was given by queen Alianor, wife to king Edward I. together with one acre of land, and the advowson, with the chapels, tithes and appurtenances, to the prior and convent of Christ-church, in pure and perpetual alms, free from all secular service, among other premises, in exchange for the port of Sandwich, which was confirmed by king Edward I. After which, in 1327, anno 2 king Edward III. the parsonage of this church was appropriated to the almnery of the priory, for the sustaining of the chantry founded there by prior Henry de Estry. In which situation it remained till the dissolution of the priory, in the 31st year of king Henry VIII. when it was surrendered, among the other possessions of it; after which, this appropriation and the advowson of the vicarage were settled by the king in his 33d year, among other lands, on his new-erected dean and chapter of Canterbury, part of whose possessions they remain at this time.
On the sequestration of the possessions of deans and chapters, after the death of king Charles I. this parsonage was valued in 1650, by order of the state, when it appeared to consist of the parsonage-house, a large barn and yard, with the parsonage close, of three acres, and four acres lying in Westcliffe common field, together with the tithes of corn and grass, and all other small tithes within the parish, of the improved yearly value of sixty-two pounds. (fn. 7) The lessee repairs the chancel of the parsonage. Thomas Barrett, esq. of Lee, is the present lessee, on a beneficial lease.
The vicarage of Westcliffe is not valued in the king's books. In 1640 it was valued at ten pounds, communicants twenty. It is now of the clear yearly value of twenty-four pounds per annum, which is the augmented pension paid by the dean and chapter, the vicar not being entitled to any tithes whatever, nor even to the profits of the church-yard, all which are demised by the dean and chapter as part of the parsonage.
Maurice Callan, curate in 1466, was buried in this church, and by his will ordered his executors to pave the body of this church with paving tile.
www.british-history.ac.uk/report.aspx?compid=63585
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A great surprise meets the visitor who is lucky enough to gain admittance here! The church is entered by walking up a hill, but you actually step down into the interior as the hill drops away steeply to the north, with the church set into its ridge. A Norman flint church of nave, chancel and later south tower, it is a haven of peace and light. Much of the latter floods in through the huge Decorated west window (its lancet predecessors may be seen in the wall outside). The church has a rare interior indeed – box pews run down north and south walls and there is a huge alley between, designed for the benches that still survive dotted about the building. Box pews were rented; the benches were for the non-paying poor. In pride of position is the pulpit. All this woodwork dates from the early nineteenth century, although the chancel was refurnished in the 1877s by the Church Commissioners and is standard fare. The lovely east window, the stonework of which is surely of the 1870s, contains some Georgian coloured glass edging – most delightful. Beautifully cared for and much loved, it is a shame that it is not more accessible to the casual visitor.
Captured at Horse Shoe Bend outside of Page, Arizona while rock hopping. Lovers taking in the sights with a selfie....
St Helen is probably my favourite Kent church. At least from the outside. Alternating bands of flints and local stone give it a Christmas Cake effect, but in bright sunshine it looks stunning.
Inside, its no less impressive. Part of the wall paintings survive, as do geometric patterns on some of the supporting columns.
And it is huge, with a fine wooden roof, a replacement after a fire, but still works well, and the fabric of the church seems good.
Everywhere there are fabulous things to find; Aumbries, memorials, and so much more.
And I reeived a warm welcome from the warden who was waiting for visitors. Last time I was here, there was a display of how the estuary airport-cum-Boris Johnson vanity project seemed a real possibility. Now he is back insulting foreigners, and the airport is dead. But a new Thames crossing is being mooted, and it might run across Grain, which would be a shame to have the peace and quiet shattered.
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An absolute knockout of a church. From the first glimpse of the exterior, with its zebra-like stripes of flint and stone, you know that here is a church of great interest. In plan it consists of an aisled nave, transepts, chancel and west tower - all built on a prodigious scale. Although the church was heavily restored on two occasions in the nineteenth century there is still a great deal of interest and a visit here should not be rushed. The pillars of the nave have distinctive 'V' paintings contemporary with their fourteenth-century construction. The pulpit is of 1636 and shows some excellent carved arcading. Attached to it is a contemporary hourglass stand. The north transept has wall paintings depicting the martyrdom of St Edmund, but these were over-touched-up by Professor Tristram in 1932. Further paintings exist in the south transept and probably show the martyrdom of St Margaret. The base of the rood screen is fifteenth century while the rather insubstantial traceried top is an early twentieth-century addition. There is an elaborate tie-beam high in the roof with little quatrefoil piercings in the spandrels, but this could not have supported the rood as the remains of the rood loft staircase may be seen in its usual position. Outside the north chancel wall can be found a piscina and holy water stoup - all that remains of a medieval chantry chapel or anchorite's cell which has been demolished. The blocked-up doorway that originally gave access to it may be seen both inside and out. On the inside south wall of the chancel is one of the finest sedilia in Kent which together with its double piscina dates from the early years of the fourteenth century.
www.kentchurches.info/church.asp?p=Cliffe
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THE Church at Cliffe is dedicated to St. Helen and bears the distinction of being the only church in Kent dedicated to that Saint. It stands in a prominent position at the edge of the Hoo peninsula overlooking the extensive marshes which at this point stretch some two miles to the Thames.
The village seems at one time to have been of greater importance than it is to-day. Lambarde describes it as a large town in his day in spite of a disastrous fire which had destroyed many of the houses about 1520, a fire from the effects of which it appears never to have recovered.
The Manor of Cliffe belonged from very early times to the Prior and Convent of Christ Church, Canterbury, who were also the owners of the advowson, and thus became concerned with the upkeep of the church. At the Dissolution the Manor passed to George Brooke, Lord Cobham, though the Archbishop of Canterbury is still the patron of the living. Among the Rectors of Cliffe were several men of distinction, some of whom probably never visited the parish. From an early date there seems to have been a perpetual vicarage attached to the church, but when it became merged in the Rectory is uncertain.
Of the first church at Cliffe there is no definite record. It is sometimes said to have been founded by Offa, king of Mercia, in the latter part of the eighth century, though the only evidence for this appears to be the presumed identification of the place with the Cloveshoo of the Saxon Chronicle, where various synods of the Saxon Church were held in the eighth and ninth centuries. Without attempting to suggest a solution of this very debatable point, it can only be said that the evidence in favour of Cliffe appears to rest on at least as good authority as that of the rival claimants—Abingdon in Berkshire, and Clifton Hoo in Bedfordshire. There is moreover good reason to think that Cliffe was less inaccessible than might be supposed in mediaeval times. There still remain traces of a causeway across Higham Marsh, which must at one time have led to a ferry, thus affording an easy means of approach from Essex and the Midlands.
The earliest undisputed documentary reference to a church at Cliffe is in the Domesday Survey. It was evidently a building of more than usual importance for it is expressly stated that two ministers were in charge. Of this building, however, not a vestige remains, though there can be little doubt that from it the present plan has, on more or less recognised lines, been developed.
The plan as it exists to-day is complete, and consists of a nave with wide aisles, north and south transepts, chancel, western tower and south porch. The church is one of the largest in Kent, and is a striking example of a parish church whose size and splendour could have borne but little relation to the actual needs of the locality. It was the product of an age whose zeal for church building was limited only by the funds available. The total internal length from east to west is 182 feet, while the width across the transept is 82 feet. The exterior has been the subject of somewhat extensive restoration, which has robbed it of much of its ancient appearance. The south aisle differs from that on the north in having an embattled parapet, similar to that of the porch. The walls of the tower and transepts are faced with flint rubble with little attempt at regular coursing. The later work of the nave and chancel, though extensively refaced, is composed of alternate courses of dressed flints and stone ; the latter, a soft ragstone from the lower green sand formation which, quarried probably from the outcrop a few miles to the south, has weathered badly in many places. A variety of other materials is noticeable, some of which appear to have been reused from the earlier church. A block of Caen stone in the east wall of the chancel, and several pieces in the north wall, have obviously been reused, while a single piece of calcareous tufa can be seen in the north wall of the transept; Reigate stone is also fairly abundant.
It is not till one enters the church, that its size is fully realised. The absence of pews over a large part of the nave, with the fact that the nave arcade is carried past the crossing without a break, and the absence of a chancel arch, all combine to emphasise its spaciousness. The impression
gathered from a superficial survey of the interior is that of a thirteenth century church with considerable additions in the fourteenth century, but a more careful inspection shows at least one trace of an earlier building. The arch from the north aisle into the transept, which has been partially cut away when the thirteenth century nave arcade was constructed, is certainly of late twelfth century date and must therefore have survived from an earlier church. Before, however, considering the development of the ground plan, it is necessary to refer briefly to the chief features of architectural interest which call for notice.
The porch is of a fairly common type, with an upper room, approached by a stair turret from the south aisle. It measures internally 11 feet 5 inches from east to west by 16 feet from north to south, and is apparently of late fifteenth century date. On the right of the inner doorway are the remains of a holy water stoup. The room above has been considerably modernised, and there is nothing to indicate its original use. Occasionally an altar is found in the porch chamber, which, however, in this case would seem more likely to have been used for storing the church goods.
The north and south aisles of the nave are 19 feet 10 inches and 18 feet wide respectively, and are thus considerably wider than the nave itself. They contain a fine series of Decorated windows, those at the end of either aisle being particularly interesting examples of three lights. The church as a whole is very rich in windows of this period, which form in themselves an interesting study in design. The south aisle has a stone bench running along its south and west walls.
The tower is entered from the nave by a plain thirteenth century arch, and measures approximately 15 feet 6 inches from east to west by 17 feet 6 inches from north to south (interior measurements). The lower stage, which is shut off from the church by a screen, and is now used as a vestry, is lit by three narrow lancets, one in each of the disengaged walls. The roof is a simple quadripartite vault, without any boss at the intersection of the ribs, which are carried on shafts supported on corbels set in the four angles. The lower part of the tower is apparently thirteenth century work, and somewhat earlier than the transepts. The flat, clasping buttresses appear to be original, though now entirely re-faced, and might in themselves suggest a transitional date for the base of the tower. The upper part has been rebuilt at a much later date, and contains a Perpendicular window. Like most towers of the period, it is probable that there was originally no structural stairway leading to the upper stages, access to which had to be obtained by means of a ladder, though the existing doorway to the modern stair turret appears to be of fairly early date.
The transepts deserve special consideration on account of the very interesting work which they contain. Their date cannot be later than about 1260 and there are some grounds for thinking that the south transept may be slightly the earlier of the two. The east wall of the south transept is
divided into two bays by blind arches, supported on slender banded shafts, with a narrow lancet window in the centre of each arch. A somewhat similar arrangement exists on the east wall of the north transept, though in this case the central shaft is not carried to the ground, but rests midway on a moulded bracket, below which is a piscina with a trefoil head of the same date. The treatment of the west wall of the north transept is very similar to that of the east, but the arches are much narrower, and the arrangement has been somewhat interfered with by a later widening of the nave aisle. In the south transept the arcading on the west wall is somewhat plainer, and the banded shafts have been dispensed with. Although similar in general design, certain details point to the south transept being slightly the earlier. The string course below the windows, which is continued round the shafts of the mural arcading, is a plain scroll moulding, while in the north transept a fillet is substituted, and the central bands on the shafts of the arcading are of a more elaborate character. The triple lancet windows at the ends of either transept are modern, and replaced two large fifteenth-century windows, which are shown in several early views.
The north transept was formerly shut off from the rest of the church by a screen, and used for holding the Rector's Court. In mediaeval times, and down to 1845, the Rector of Cliffe had a peculiar jurisdiction within his parish. He was exempt from all ecclesiastical authority other than personal visitation from the Archbishop of Canterbury. The wills of parishioners were proved in the local court, and the official seal of the Peculiar is still preserved in the Rochester Museum.
The chancel, which appears to have been rebuilt entirely in the middle of the fourteenth century, is complete, save for the insertion of a modern east window, which replaced an extraordinarily ugly eighteenth-century aperture of brick. The remaining windows are all fine examples of Decorated work, the tracery of which shows a distinctly Flamboyant tendency. The eastern pair affords interesting examples of Kentish tracery. All have good hood-mouldings with
grotesques at the ends. Beneath the windows is a stringcourse, which terminates at the altar rails with a grotesque head on either side. That on the north has been renewed, but the southern one represents the battered head of a monk.
The chief interest in the chancel, however, is its fittings. In the south wall is a series of three very beautiful fourteenth century sedilia, with a piscina of uniform character, recessed in the wall and ascending eastward. They are divided by slender buttressed shafts, supporting elaborately carved ogee canopies, and surmounted by crockets and finials. Beneath the canopies are trefoiled arches, and behind these the roof is carved in imitation of sexpartite vaulting.
Opposite in the north wall is a fine late-fourteenth century tomb of early Perpendicular character, which is often referred to as an Easter sepulchre, for which purpose it may well have been used. The wide cinquefoil arch is surmounted by an elaborate embattled cornice, supported on narrow
buttressed shafts, and terminating with a carved head at either end ; circles with internal cuspings fill the spandrils of the arch.
Immediately west of this tomb is a blocked doorway which led to an adjoining building, now demolished. The exterior wall at this point is of a different character from the rest of the chancel walls, and apparently of earlier date. It is composed of a variety of material, including pieces of Caen stone, which probably came from the earlier church, and suggests that this section of wall and the chapel, of which it formed part, survived the re-building of the chancel in the fourteenth century. The two adjoining buttresses have been constructed out of sections of the eastern and western walls of the chapel, and serve to indicate its approximate size. The position of its low roof is clearly shown by the stone corbels which remain at a height of 7 feet 8 inches from the ground. The floor must have been somewhat lower than the present ground level, as the small piscina in the exterior of the chancel wall is now only two feet from the ground. In the base of the westernmost of the two buttresses is a niche, now scarcely eighteen inches from the ground, which may originally have been used as a holy water stoup, since it was close to the entrance to the chapel. This small building probably served the joint purpose of a Sacristy and Chapel. That it contained an altar there can be no doubt from the piscina already noted.
It may possibly be referred to in the will of Richard Elys, who in 1468 left 12 pence to the light of the Blessed Mary in the chapel and 4 pence to the light of the Blessed Mary near the pulpit, though one of the transepts may of course have been here intended. Such evidence as there is on the other hand seems to point to the chapel having been pulled down at the time of the rebuilding of the chancel or soon afterwards. The blocked doorway in the chancel wall was originally carried down to the present ground level on the exterior, so that there must have been some steps in the thickness of the wall leading down into the chapel. The date of this doorway, which was probably contemporary with the building to which, it led, is uncertain. It is certainly earlier than the adjoining late-fourteenth-century tomb, as parts have been cut away when the latter was inserted, and the use of somewhat small stones points to an earlier rather than a later date. Its details on the other hand include the wave moulding which is usually taken to be characteristic of the Decorated period, or one might otherwise be inclined to think that it formed part of the thirteenth century chancel. The filling on the exterior is certainly not modern, and the fact that a plinth has been inserted when the doorway was blocked up, to match that round the rest of the chancel evidently with the intention, which was never carried out, of continuing it along the section of earlier walling where the chapel stood, seems to suggest that this work was undertaken about the same time as the rebuilding of the chancel.
We are now in a position to consider the probable development of the ground plan, which, though somewhat conjectural for the earlier period, has left some interesting and unmistakable traces of its later history. In the entire absence of remains of the early Norman church, one is forced to rely for the identification of its position on analogy with other buildings of similar type. The first church of which we have any record in all probability consisted of a simple nave and square- ended chancel. The three easternmost bays of the existing nave arcade would preserve the line of
the north and south walls of the church, while the chancel would occupy the interior of the present crossing. There is nothing to show the position of the west wall, but it would have been approximately in a line with the present north and south doors. Towards the close of the twelfth century north and south aisles, about half the width of the present ones, were probably added by piercing the original walls with arches, and about the same time a small chapel or aisle appears to have been built to the north of the original chancel, and the existing arch constructed so as to give access into it. This arch, which cannot be later than about 1200, is obviously much earlier than the present transept and must therefore have communicated with an earlier building on its site. Some evidence in support of this came to light during the restoration of the north transept in 1864. The foundations of an early wall four feet thick were found beneath the present floor running parallel and close to its eastern wall. At a distance of 15 feet from the chancel wall it appears to have been met by another wall at right angles to it. Unfortunately no further record was made of this discovery, but it establishes beyond doubt the existence of a building in this position, to which the arch in question opened. It is possible that this was the chancel arch of a late twelfth century church, and that the foundations were those of the former chancel, though such a theory would be more difficult to reconcile with the later development of the plan. Moreover on the assumption that there already existed a building on the north of the original chancel when the thirteenth-century builders decided to remodel the church, it is possible to account for the hitherto unexplained fact that the north transept is wider than the south by some three feet. The normal development of the thirteenth century produced a cruciform church. A new and longer chancel, and north and south transepts, were built around the small twelfth century chancel, while the nave and aisles were lengthened by the removal of the west wall some 20 feet further west, and a tower erected to the west of this. These extensive works could not of course have been simultaneous.
The tower appears to be somewhat earlier than the transepts, so that presumably the lengthening of the west end was undertaken first, and at the same time an Early English arcade, extending an additional bay westward, was inserted in place of the twelfth century arches. Contrary to what was frequently the case in churches of this type, there was clearly never any intention to erect a central tower over the crossing, since the abutments are far too weak to have supported the weight. This weakness would account for the presence of the strainer arch of oak, which must
have been inserted sometime in the fifteenth century.
With the completion of this work the early builders grew more ambitious. Almost immediately the work on the new chancel and transepts must have begun. A temporary hoarding was probably erected, shutting off the nave and the altar, transferred there until the new works were finished. The chancel and the south transept were probably first erected, as the sites were free of buildings ; the width of the latter being determined by the size of the former chancel and the chapel on the north. When the work was completed attention was directed towards the north transept, which, according to the usual practice, would have been rebuilt round the earlier building, the foundations of which were discovered in 1864, thus accounting for its slight extra width. Probably towards the end of the century the small chapel, the remains of which have already been mentioned, was built on the north of the new chancel.
Considerable alterations were undertaken in the fourteenth century, the principal of which were the rebuilding of the thirteenth century chancel, and the widening of the nave aisles. The latter was a very frequent form of improvement at this period, and was usually occasioned by the desire
for extra space to set up additional altars so as to meet the enormous increase in the popularity of Chantry bequests. At Cliffe the effect of this widening is clearly shown on the already completed design of the transepts. In the north transept one of the lancets was cut away, and a short pointed arch springing from shafts, which do not reach the ground, inserted in its place. The apex of the original lancet still remains in the wall above. In the south transept a similar alteration in plan is treated somewhat differently. A segmental arch, here reaching to the ground, and opening into the extended aisle, was inserted within the earlier bund arch in the west wall of the transept. This also necessitated the removal of an original lancet, the head of which can be seen occupying the space between the original arch and the later insertion. The windows in the nave all appear to be of this date. Probably contemporary with this extension of the aisles, was the heightening of the nave to allow for the clerestory with its row of single splayed lancets. The junction of this work with the old can be clearly seen immediately above the arcading. The thirteenth century roof of the nave was about on a level with those of the aisles, as the small window in the east face of the tower, which now looks into the church, must originally have looked out over the roof. The line of the fourteenth roof, which was erected at the time that the clerestory was added, can be seen on the wall of the tower, passing across the window opening. Below this the position of the third roof, erected 1732, can also be seen. This roof, which was almost flat, was replaced by the present one about forty years ago.
The rebuilding of the chancel would appear to have been undertaken at the same time as extension of the aisles, to judge from the similarity of the external stonework. This would again have necessitated the use of the nave for services, and it is probable that either at this time, or during the earlier work on the interior of the transepts, the round headed arch, which can be seen on the exterior of the north wall of the north transept, was constructed for the convenience of the masons while the ordinary entrances were not available. That this arch or doorway, which has sometimes been said to be of Norman origin, was really of a much later date, and of a purely temporary character, seems to be shown by a close inspection of its construction. The position is not in the centre of the wall while the arch itself is made up of a variety of material including large flints, pieces of Beigate stone and a single block of calcareous tufa, the latter doubtless coming from the early church. Further, the fact that the filling of the arch' seems to be of much the same character as the adjoining walls points to it only having been used for a comparatively short time. Everything in fact indicates that it was a purely temporary arrangement used during the construction of the transepts, or the later chancel, and filled up as soon as the work was completed. A somewhat similar, though smaller, arch in the exterior of the south wall of the tower was probably of a similar nature, though its purpose is conjectural, and it may have had some connection with original stairs to the upper floors. By the end of the fourteenth century the church was practically complete. The porch was added early in the following century, and the large Perpendicular windows, which formerly existed at the ends of the transepts, inserted. At the same time the upper part of the west tower was rebuilt. Certain work also seems to have been in progress about this time in the chancel, for in the will of the Rector in 1413 a sum of money was left towards that object. Exactly what resulted from the bequest one cannot say.
The subsequent additions were chiefly in the nature of modern insertions. The eighteenth century saw many acts of destruction which are duly entered in the parish registers. In 1730, during the Rectorship of George Green, the old high-gabled roofs were taken down, the lead recast, and an
almost flat roof substituted. Two years later the east window was demolished and a hideous brick opening substituted, and at the same time the old timber roof of the chancel, which, since it bore his arms, had probably been erected during the time of Archbishop Arundel, who occupied the See from 1396 to 1414, was pulled down, and both the nave and chancel ceiled. During this period also the two enormous brick buttresses, which are shown in some early views, were erected on the north and south sides of the tower. The church was in this condition when Sir Stephen Glynne visited it in 1857. Subsequent restorations have been extensive, though for the most part necessary. The brick buttresses to the Tower were removed shortly after Sir Stephen Glynne's visit, and the present circular stair turret erected in the place of the southern one. The chancel was restored in 1875, when traces of the original reredos were discovered, and the jambs of the original east window, which were of Reigate stone and about 15 feet apart, were found in situ. The present window was erected in place of the eighteenth century one in 1884, and at the same time the flat lead roofs of the nave and chancel were removed, and the present high-pitched tiled roofs substituted. Finally a small building, without any communication with the church, has been erected in recent years to the east of the north transept. During these successive restorations much of the external walls has been refaced from time to time, and the whole of the upper part of the east wall of the chancel which was pulled down in 1732, was rebuilt when the present window was inserted.
It is somewhat difficult now to picture the appearance of the interior of the church in mediaeval times. A brilliant colour scheme evidently played an important part in the general effect. Many of the piers of the nave arcades, which are apparently constructed of hard chalk, still show traces of a bold chevron pattern in red and yellow, and, together with the extensive wall paintings, slight traces of which still remain in the transepts, and the brilliance of the mediaeval glass, must have combined to give a very rich effect to the interior. Of the ancient glass very little remains. Dr.
Grayling mentions some fourteenth century borders in the chancel windows, which seem to have disappeared. In the central window of the north aisle is a small piece of ancient glass representing a ship with fish in the water beneath, which is said to have been found many years ago in a shed in the churchyard. In the top of the adjoining window is a fifteenth century figure of the Virgin and Child. A coat of arms in another window is mentioned by Thorpe, but this also seems to have disappeared. The wall paintings, though now very indistinct, were evidently much clearer until
comparatively recent times. On the east wall of the north transept, in the space between the southernmost of the two lancets and the arch in which it is placed, is one of these paintings, divided into five panels, depicting the Martyrdom of St. Edmund. Very little of it can now be made out, though the whole of this transept showed traces of colour at the time of the restoration of 1864. Some remains of a painting in a similar position in the south transept can still be seen, and are said to represent the Last Judgment.
Several bequests for the provision and upkeep of lights before the various altars add a little to our knowledge of the interior in mediaeval times. Of the various saints to whom lights were dedicated in the church Our Lady was of course the most popular. We have already seen that two altars
were dedicated to her. One of these is again mentioned in 1483, when Robert Qwikerell left 20 pence "to the Parish Church of Cleue and to the ligth of Our Lady besyde the pulpett there" and also a similar amount to the lights of St. Laurence and St. George. Richard Elys in 1469 also
mentions lights of St. Christopher, St. John and St. James, while in 1509 Steven Tudor bequeathed to the high altar of St. Elyn 20 pence, and to the light of St. Elyn 12 pence.
Of the position of these various lights one cannot speak with any certainty. That to St. Christopher would have been near the main entrance to the church, while the light of the patron saint, St. Helen, would have been in the Chancel, probably over the high altar. Remains of a piscina in four other places in the church prove the former existence of altars in these positions. That in the Sacristy has already been mentioned. At least one altar stood in each of the transepts, while a small piscina, apparently constructed of broken window tracery at the east end of the south aisle, testifies to another. An altar probably stood in a corresponding position in the north aisle. This disposition would exactly account for the number of lights mentioned in early wills. Besides the lights burning before the altars, there would also be a light before the great Rood over the entrance to the chancel. Some of the lower panels of the original rood screen survive. Above, and partly supported by, the screen was the rood loft, which was already in existence as early as 1413, when it is mentioned in conjunction with the great rood itself and its attendant figures in the will of Nicholas de Ryssheton, Canon of Sarum and Rector of Cliffe. The small fifteenth century doorway with a fourcentred arch, which gave access to it, can still be seen high up in the north wall just east of the entrance of the chancel, and the original stairs remain in good condition, though the entrance from the church has been blocked up and covered over with plaster.
The furniture in the church has suffered much from “restoration" and other causes. Six of the ancient stalls remain, three on each side of the chancel, though panelling at the backs and all the seats except two are modern. The sides terminate in carved heads, some of which have been
renewed, while the two original miserecords are carved with grotesques. The Communion rails are Jacobean, though somewhat repaired. They are of the fairly common baluster type with a central bulge. The pulpit is a very fine piece of Renaissance carving, and retains the original stand for the hour glass, though the glass itself is modern; on it is the date 1636.
Besides the fragments of the original rood screen there is another screen shutting off the vestry under the tower.
The font, which has been moved from its original position, is 3 feet 4£ inches in height, and apparently of late-fourteenth century date. The perfectly plain octagonal bowl has concave sides, around the lower edge of which is a hollow chamfer. The bowl is supported by an octagonal, buttressed stem on a plain base. On the westernmost pillar of the south arcade can still be seen the bracket and chain by which the font cover was raised, indicating its original position.
The monuments in the church are few, and call for little comment. In the floor at the west end of the north aisle are two flat coffin-shaped stones with early fourteenth century French inscriptions in Lombardic capitals. The one on the north is probably the earlier, judging from the very rough
characters which are now scarcely legible. It commemorated Eleanor de Olive, of whom nothing is known. The other stone shows traces of brass, and is inscribed in memory of Joan, wife of John Earn. These stones are described in the Gentleman's Magazine, and old rubbings of them exist among the collection of the Society of Antiquaries. There are three brasses of seventeenth century date, one of which is thought to have been engraved locally.
Two wills are of interest in connection with early burials in the church. In 1376 Robert de Walton, Rector of Cliffe, desired to be buried in the church of Olyve at the entrance to the quire. Some years later, in 1387, Thomas de Lynton, a subsequent rector, directed that he should be buried in the chancel near the entrance, and between the entrance to the quire and the tomb of Master Robert Walton, late Rector, and he ordered that a handsome marble monument should be placed over his body at the discretion of his executors. It seems not unlikely however that his executors favoured a brass monument. In the chancel is the stone matrix of what must once have been a very fine brass of about this period, representing a priest under a canopy. Another smaller matrix of an ecclesiastic is close to the pulpit.
Of the church plate the most important piece is a very beautiful paten of silver gilt of the early part of the sixteenth century. In the centre, worked in coloured enamels, is a seated figure of God the Father holding before Him a figure of the crucifixion. The extreme rarity of pre-reformation
plate is not generally recognised, and the example at Cliffe is one of the finest English patens in existence. At some period or other the paten at Cliffe served as a chalice cover, and it is even said to have been used as an alms dish, which would account for its numerous signs of wear. The other plate is of seventeenth century and later date, and of no particular interest.
It remains for me to acknowledge my indebtedness to Mr. F. O. Blliston Erwood for several suggestions and for the photographs which illustrate this paper. The present account is intended to supplement, but not to supplant altogether, an article on Cliffe Church, by the Rev. I. Gr. Lloyd, a former Rector, which appeared in Vol. XI. of Arch. Cant., where reference should be made for further particulars.
www.cliffehistory.co.uk/martin.html
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CLIFFE (St. Helen), a parish, in the union of North Aylesford, hundred of Shamwell, lathe of Aylesford, W. division of Kent, 5 miles (N. by W.) from Rochester; containing 842 inhabitants. The parish is bounded on the north by the Thames, and comprises 5660 acres, whereof 180 are woodland, about 2000 arable, and the remainder pasture, including a considerable portion of marshy land. The village, which is supposed to take its name from the cliff or rock on which it stands, was formerly of much greater extent, a great part of it having been destroyed by fire in 1520: it was the scene of several provincial councils. A pleasurefair is held on September 28th. The living is a rectory, valued in the king's books at £50; net income, £1297; patron, the Archbishop of Canterbury: the glebe contains 20 acres. The church is considered one of the finest in the county, being a large handsome cruciform structure in the early English style, with an embattled central tower, and containing several curious monuments and remains of antiquity, together with six stalls that belonged to a dean and five prebendaries, it having been formerly collegiate.
www.british-history.ac.uk/topographical-dict/england/pp63...
"Everybody needs beauty as well as bread, places to play in and pray in, where nature may heal and give strength to body and soul."
-John Muir
A day at Delicate Arch in Arches National Park, Utah.
Delicate Arch, featured on the Utah license plate is probably the most popular natural arch in the country. I've seen this arch as the countless subject of innumerable photos, but it's always the arch standing majestically alone and seemingly undisturbed against a dramatic sky or under the milky way. It gives you the impression that few are out enjoying these natural landmarks.
But reality couldn't be further from the truth. This was my first trip to some of the more popular destinations in the midwest. Here in our parks in West Virginia, you may encounter only a dozen or so people even on the most popular trails. It's few enough to briefly take you out of an isolated nature state of mind when you do see people or catch a whiff of perfume out in the woods. However, at Arches, Bryce Canyon, Horseshoe Bend, etc there's always enough people, everywhere that you never feel isolated. With shuttle buses, sometimes requiring hours of waiting, taking people throughout the parks, single file unbroken lines of people on the trails, and literally waiting in line with a number of other photographers to get those iconic lone, majestic landmark shots.
The national parks have become a veritable Disney Land, that was the first thought that came to mind. It was very frustrating to see, at first. However, when you step back to think about it and reflect on the words of John Muir, in some ways, wasn't this the goal with the National Parks? To not only preserve nature but to give everyone an outlet to get out and enjoy these sites? Until Ansel Adams brought his photos taken out west for the world to see, people who had only lived on the East Coast had no idea that places like Yosemite existed and would have given little thought of its preservation.
Today, the world is smaller and everything is more accessible. A journey toward far away lands that once took a month to reach, often times arriving with only a fraction of the party you began with, now can take a day to reach by car or plane. Why look at a photograph when you can go there? How many times have you told someone that the photograph only tells half the story, it was really something you just had to be there to see for yourself to appreciate the impact? If people in Ansel Adams day could be moved by photographs toward the desire to preserve these places, how fervent will that desire be when they actually have the opportunity to SEE them in person?
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From the autumn 2016 trip to Vietnam:
Hey, Hey, Hue Hue! (“Hue” rhymes with “way,” by the way, and has an aspirated ‘h’ at the beginning.) As I mentioned yesterday, the fine folks at Huenino arranged a private car to shuttle us around the Hue countryside. That cost $37, flat rate, to take as long as we wanted, but she said we would probably be done around 2:00.
After eating an omelet and toast, our driver came to our hotel (which was in an alley) to pick us up. The agenda was this: First, we went to the Thien Mu Pagoda about 1-2 kilometers due west of the Citadel along the Perfume River. After that, we went to three different imperial tombs that were roughly 20 kilometers from downtown Hue (and a few kilometers from each other), and then ended up at the Citadel.
Normally, I wouldn’t be very excited about a pagoda, but when we got to Thien Mu, I was pleased. It’s situated on a slight hill above the Perfume River. (I love the name of the river, by the way, though there was nothing pleasantly aromatic about it. I’m also glad to say it wasn’t a sarcastic name with a pungent bouquet to offend the senses, either.) When you get to the pagoda, though, it has a wonderful little approach: a small, steep staircase that leads up to the pagoda with four pillars right at the top of the stairs that frame the pagoda well.
Next to the pagoda are a few minor temples (about the size of outhouses) surrounded by trees with views of the river. Directly behind the pagoda is the entrance to the temple. The main gate is nice and, upon entering, the main hall is about a hundred meters directly in front of you. The green is pretty lovely and, on the side of the green are some minor halls.
Behind the main hall there is a bonsai garden and a second hall. Finally, behind the secondary hall is another green with a mini pagoda/statue at the back of the grounds. The back of the grounds are enclosed by trees.
After leisurely making our way to the back of the grounds (in 30-45 minutes, I’d guess), we walked back towards the front, photographing flowers and two women in traditional dress before stopping at a side hall that had a peculiarity: A sky blue Austin dating from around 1960.
This is the car (which, I believe, I mentioned in my Saigon posts as well) in which the monk Thich Quang Duc rode from An Quang Pagoda down to Saigon before self-immolating in 1963 to protest the treatment of the Ngo Dinh Diem government. (I won’t elaborate here, but the response of Ngo’s sister, to say the least, was callous. You can find a letterbox in the LP Vietnam and read about it.) As I said, I was absolutely delighted by this temple. I suppose I could ascribe it the polar opposite from how I felt at seeing Disappointment Falls en route to Hue on Thursday.
After roughly an hour here at Thien Mu Pagoda, our driver took us to the first of three imperial tombs. To say a little bit about imperial Vietnam – and the era that these tombs cover – the first thing you need to know is that you can NOT associate dynastic Vietnam with China. They couldn’t be much more different. China’s dynasties span more than two thousand years from 221 B.C.-1911 A.D. (with smaller kingdoms even predating those). When talking about imperial Vietnam, we have to reach way, way back in time…to the 1800s – A.D., that is. So, these tombs are somewhere around 150-200 years old, give or take a few years.
Another thing to know about imperial Vietnam is that they ruled while the country was really being run by the French who, by this point, had taken over Indochina. So, I suppose if you were desperate to compare Vietnamese emperors to Chinese, you could go with the last emperor, Puyi, who was pretty much a puppet emperor in Manchuria until the 1930s when the Japanese let him rule as a figurehead. (Speaking of Puyi, that movie – the Last Emperor – is extraordinary.)
For now, I’ll focus squarely on the tombs themselves. The first one we stopped at was the Tomb of Minh Mang. When we arrived here, we went to the ticket booth to buy a pass to the four sites (three tombs plus Citadel) for 360,000 VND/person (~17-18 USD).
Of the imperial tombs I’ve seen – primarily in southeastern Korea – this one was the most like those. The Korean mausoleums are massive mounds built on top of the tombs and that’s what this was.
In retrospect, Minh Mang’s tomb was my favorite of the three we would see on the day. It was parklike and fairly expansive. Minh Mang “ruled” from 1820-1840, so obviously the tomb would date from sometime around 1840. The tomb was planned during his reign and built by his successor, Thieu Tri.
The Honor Courtyard is at the south end of the complex directly in front of Dinh Vuong (Stele Pavilion). There are three stairways leading up to the pavilion. From inside the pavilion, you have a nice view of Sung An Temple (dedicated to Minh Mang and his empress) directly in front of you and two side halls framing in a courtyard filled with potted flowers.
Behind Sung An temple, you pass through Hien Duc Gate descend some stairs and can cross one of three bridges to span Trung Minh Ho (Lake of Impeccable Clarity). The central bridge was for the emperor’s use only, so I guess I was an emperor on this day.
Once across the bridge, you find yourself looking up at Minh Lau Pavilion (Pavilion of Light) which is built on three superimposed terraces that represent the “three powers”: the ehavens, the earth, and water. To the left of this is the Fresh Air Pavilion and, to the right, the Angling Pavilion.
Finally, you cross another, slightly longer, stone bridge that carries you over Tan Nguyet Lake (Lake of the New Moon). This is a crescent-shaped lake and, once across, you finally find yourself at the base of Minh Mang’s tomb with its rather large staircase flanked by dragon banisters that lead to his sepulcher. However, you also find that the gates are locked and you can’t actually go see the tomb. (It’s only open one day a year, on the anniversary of his death.)
After reaching the tomb, you can walk out the same way you came in or, after crossing the stone bridges in front of Minh Lau Pavilion, you can veer off and take a path that skirts the large and rather pleasant Tan Nguyet Lake back to the front gate (which is what we did).
When we finally made our way back to our driver, I think we’d spent an hour or so at the first tomb. From there, it was a short 5-10 minute drive to the second of the three: the Tomb of Khai Dinh. I’ll simply copy the LP Vietnam description of this tomb here:
“This hillside monument is a synthesis of Vietnamese and European elements. Most of the tomb’s grandiose exterior is covered in blackened concrete, creating an unexpectedl Gothic air, while the interiors resemble an explosion of colorful mosaic.
Khai Dinh was the penultimate emperor of Vietnam, from 1916 to 1925, and widely seen as a puppet of the French. The construction of his flamboyant tomb took 11 years.
Steps lead to the Honor Courtyard where mandarin honor guards have a mixture of Vietnamese and European features. Up three more flights of stairs is the stupendous main building, Thien Dinh. The walls and ceiling are decorated with murals of the Four Seasons, Eight Precious Objects, and Eight Fairies. Under a graceless, gold-speckled concrete canopy is a gilt bronze statue of Khai Dinh. His remains are interred 18m below the statue.”
Khai Dinh’s tomb was a stark contrast to Minh Mang’s. Minh Mang’s takes advantage of a natural setting whereas this tomb has a castle/temple feel to it. It’s on a hill and the views afforded from in front of Thien Dinh are quite wonderful. The temple itself – actually it advertises itself as a palace – is pretty much as Lonely Planet described it: rather ostentatious. That being said, it’s still well worth coming out here, especially to use it as a contrast from the other two tombs. Anyway, about 30 minutes at the Tomb of Khai Dinh should more than suffice even the most leisurely of visitors.
From there, we hopped back in the car for a 15 minute drive to the third and final tomb of the day: the Tomb of Tu Duc. This is actually the closest of the three to the city. I rather like the order in which we visited, though. My favorite first, least-favorite second, and another nice one to end it.
The Tomb of Tu Duc was built between 1864 and 1867. According to LP, it’s “the most popular, and certainly one of the most impressive of the royal mausoleums.” (That being said, I preferred Minh Mang’s tomb…by a long way.)
This tomb was designed by the emperor himself for use both before and after his death. Tu Duc was an interesting puppet king. Basically…he was a sterile Lothario. He had 104 wives and countless concubines, though no offspring. (Ok…he may not have been sterile, but with that many women around, I don’t think it’s a terribly unreasonable guess.)
This tomb is much closer in style to Minh Mang’s than to Khai Dinh’s. When you walk through the front gate, a path leads directly to Lou Khiem Lake. There’s a tiny island to the right – Tinh Khiem – where he used to hunt small game. Across the water to the left is Xung Khiem Pavilion, where he would compose and recite poetry to his concubines.
From the lake, turn directly behind you to find Hoa Khiem Temple, where Tu Duc and his wife (Empress Hoang Le Thien Anh) were worshipped. It’s not much to speak of when visiting it today, for it doesn’t seem to be a priority to maintain it. There are two thrones in here…and the larger one was for the empress. Tu Duc was, shall we say, vertically challenged, only reaching 153 cm in stature. (That’s a hair over 5’0”, which would even make Prince seem to tower over him.)
Anyway, the temples to honor the emperor/empress and another to honor his mother were so unimpressive to me that I won’t bother with more details. From this area, you continue to walk back less than 5 minutes to the Honor Courtyard with its statues of elephants, horses, and diminutive mandarins (the emperor ensured that his servants were even shorter than he, though I’m not sure where he found enough that fit that description). The courtyard leads to the Stele Pavilion, which has a 20 ton stele for which the emperor drafted the inscriptions himself. From LP, “He freely admitted that he had made mistakes and chose to name his tomb Khiem (modest).”
Of the three tombs on the day, this one is the least impressive. It’s enclosed by a wall on the back side of a tiny crescent-shaped lagoon. It’s a drab, gray monument. The reason it’s unimpressive, I guess, is because the emperor isn’t actually buried here. The site of his remains is unknown as, to keep it a secret from grave robbers, all 200 servants who buried the king were beheaded. How lovely.
As you can tell, I’m not a fan of this particular kind. (Paranoid and insecure, anyone?) However, the grounds and his tomb – barring the temples dedicated to him and his mom – are pleasant enough. I honestly don’t know why people would consider this the most popular, but I won’t argue. I’ll just say it’s a nice place to visit – but not if it’s the only destination you have in mind. The tombs are best seen as a group for contrast’s sake.
Having had our fix of tombs satisfied, the driver took us back into town and dropped us off just inside the Quang Duc Gate (southwestern gate) of the Citadel right in front of the Nine Holy Cannons. (Actually, there are five on this side; the other four are inside the southeast gate: Ngan Gate.)
The Citadel, for comparison, is quite a bit like China’s Forbidden City in its layout and use. Having said that…it’s nothing like the Forbidden City in terms of scale or elaborate detail. However, it’s still quite photogenic.
To get the dimensions out of the way, the outer wall of the Citadel is 10 kilometers long (close to square in orientation, so 2.5 km by 2.5 km) with a moat surrounding it that is 30 meters across. Within the Citadel, there are very distinct sections: the Imperial Enclosure and Forbidden Purple City is in the center. Temple compounds are in the southwest section and residences for family members (emperor’s mother, for example) are in the northwest. There are gardens in the northeast and to the north was the Mang Ca Fortress (which is still a military base).
Unfortunately for the world, you need to really use your imagination when visiting the Forbidden City because the one thing that wasn’t forbidden, sadly, were bombs by both the French and U.S troops during the various wars of the 20th century. Of the 148 buildings that were originally here, only 20 are still standing.
Getting back to our particular tour of the citadel, it started inside the southwest gate which was the outer wall of the compound. It was more of a military parade ground for the emperor and is currently flanked by the nine aforementioned cannons (for decorative purposes only, found under small pavilions) and a massive Vietnamese flag flying high at the center of the southern outer wall.
Walking across the parade grounds, you get to the ticket booth and pass through Ngo Mon Gate. This is a gate with three doors, the central of which was only for the emperor’s use. On top of the gate is the Ngu Phung (Belvedere of the Five Phoenixes). There’s a large drum and bell on its upper level as well. The emperor only came here on special occasions, the last of which, on 30 August 1945, was when Emperor Bao Dai appeared to end the Nguyen Dynasty, abdicating to a delegation sent by Ho Chi Minh.
After entering and crossing a bridge, you arrive at the Thai Hoa Palace (Palace of Supreme Harmony, built in 1803). This is an attractive palace which forbids photography inside. That’s all for the best. It has nice details but, except for the throne, is essentially a large, empty chamber. In a back room, though, is a nice introductory video that previews the Citadel which I’d recommend watching.
We actually went counter to the plan laid out by Lonely Planet here. Instead of continuing directly through the middle of the compound, we turned left out of the back door of the main palace.
After resting for half an hour or so in a cafe, we continued to the southwest corner of the compound. The highlights here are open fields – in a few cases where temples used to be before being blown to smithereens – and a few nice temples are still standing. The most photographic of these is a temple in front of which stand Nine Dynastic Urns. Having seen the three temples in the southwestern corner of the Citadel, we made our way north along the inside of the western wall towards the residential compounds.
On the way there, we decided to skip those and head back towards the center of the Citadel where we came upon the Hall of Mandarins. This is a hall that lists the accomplishments of every emperor of the Nguyen Dynasty. Again, most of the buildings here are gone, and there are just open, grassy fields framed by the halls. The mandarins used to have their offices off the halls here.
Once through the western hall, you come back into an interior grassy field – also framed by rather nice, long corridors. This is/was the Forbidden Purple City where the private residence of the emperor would have been. To the right of the eastern corridor, just outside the Forbidden Field, is the Royal Theater which, while we were here, was under restoration.
From here, we made our way back towards the Thai Hoa Palace, only to find that we couldn’t exit whence we came in, so we had to follow the wall around to the eastern gate. I can say that the southeastern section of the Citadel just has a nice forest-like feel to it, but nothing architectural of note.
When we finally made our way out the eastern gate, we paid two bike drivers (these are bikes on the front of which are placed chariot-ish looking carts that seat one person) to take us back over towards our hotel where we grabbed a very late lunch/early dinner.
For the evening, we just went out for a walk along the river, but – unlike Hoi An – Hue isn’t terribly impressive at night. There’s a night market, but really, everything just seemed a bit dark and not interesting. This was probably also due to the fact that I was feeling a slight fever (possibly from the afternoon shower the day before) and my energy was practically drained. I’m glad to say that I felt fine the following morning, which was good, since we had a one hour flight to Hanoi that would get us to the capital around noon.
As always, thanks for dropping by and viewing these pictures. Please feel free to leave any questions or comments and I’ll answer as I have time.
🇬🇧 UK
After 25 years of honest services Transpole changes name is as from the Monday, January 28 leaves room to Ilévia.
🇫🇷 Fr.
● Après 25 ans de bon et loyaux services Transpole change de nom soit à partir du lundi 28 janvier 2019 laisse place à Ilévia.
▬▬▬▬▬▬▬ஜ۩۞۩ஜ▬▬▬▬▬▬▬
● Dénomination des compagnies au fil du temps des tramways T et R de la ligne de Lille Roubaix Tourcoing sur le grand Boulevard soit :
► ELRT ( 1905 - 1968 )
► SNELRT ( 1968 - 1982 )
► TCC ( 1982 - 1994 )
► TRANSPOLE ( 1994 - 2019 )
► ILEVIA ( 28-01-2019 - >>>> )
▬▬▬▬▬▬▬ஜ۩۞۩ஜ▬▬▬▬▬▬▬
● Souriez, bougez, vivez transportés Ilévia
www.ilevia.fr/pdf/DOC_GENERIQUE_NEW_WEB2.pdf
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● Tramway Breda de Lille Roubaix Tourcoing.
Fiche technique :
- Longueur : 29.6 mètres
- Largeur : 2,4 mètres
- Hauteur : 3,425 mètres
- Masse à vide : 40 tonnes
- Capacité avant ◄ 2015 : 200 personnes
( 50 assises et 150 debout )
- Capacité évolué après rénovation ( voir ci-dessous )
- Capacité après ► 2016 : 245 personnes
( 40 assises et 205 debout )
- Vitesse maxi : 80 km/h
- Captage : pantographe unijambiste Faiveley
- Ecartement : voie métrique ( 1 mètre )
- Constructeur : Breda Costruzioni Ferroviaire
Source : Trans'Lille
www.translille.com/spip.php?article4
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● Exploitant ► Ilévia ( Site officiel )
● Transpole > ILÉVIA ( Wikipédia )
fr.wikipedia.org/wiki/Transpole
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● Tramway de Lille - Roubaix - Tourcoing ( Wikipédia )
fr.wikipedia.org/wiki/Tramway_de_Lille_-_Roubaix_-_Tourcoing
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● Breda ( Wikipédia )
fr.wikipedia.org/wiki/Breda_VLC
fr.wikipedia.org/wiki/Breda_costruzioni_ferroviarie
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● Liste des tramways de France
fr.wikipedia.org/wiki/Liste_des_tramways_de_France
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According to several historical sources, Bibi Sukāīna (a.s.), the beloved daughter of Imām Husseīn (a.s.), will be martyred in the prison of Damascus after the Karbala events between the 3rd and the 13th of Safar.
When the battle begins, on the day of Ashura (10 Muharram), Sukāīna (as) will ask his uncle Hazrat Abbās (as) to bring water to quench an intense thirst in this heat of the desert. Karbala. While waiting for his uncle to return from the Euphrates River, which was encircled by the enemy army, the children will gather around Bibi Sukāīna (as) with their little cups waiting with hope for the return of Abbās As soon as Bibi Sukāīna (as) sees her father Imām Husseīn (as) wearing the bloody flag, she will immediately realize that her uncle will have been killed. The first of a long series of tears will begin to flow from her face. the little Sukāīna (as).
China and India
english
Renuka or Yellamma (Marathi: श्री रेणुका/ येल्लुआई , Kannada: ಶ್ರೀ ಎಲ್ಲಮ್ಮ ರೇಣುಕಾ, Telugu: శ్రీ రేణుక/ యెల్లమ్మ) is worshiped as the Goddess (devi) of the fallen, in the Hindu pantheon. Yellamma is a patron goddess of rural folk of Karnataka and Andhra Pradesh. Her devotees have revered her as the "Mother of the Universe" or Jagadamba. Legends say that Yellamma is the incarnation of Kali, who on one hand symbolizes the death of ego, and on the other hand is the mother who is compassionate about her children.
Yellamma is worshipped mostly in South India, including Karnataka, Tamilnadu, Andhra Pradesh and Maharastra, where the deity is known by many names: Mahankali, Jogamma, Somalamma, Gundamma, Pochamma, Mysamma, Jagadambika, Holiyamma, Renukamata, Yellu aai, and Renuka Devi.
In ancient ages, the Yellamma temples were cared for by women known as "devadasis" (which means the servants of gods), who dwelt in the temples and were educated as courtesans or artists. To this day, girls are being dedicated as devadasis to Yellamma, even though the practice is now illegal—the women lead a life as sex workers.
Origin story
The legends of Renuka are contained in the Mahabharata, the Harivamsa and in the Bhagavata Purana.
Early life
Renuka raja (father of Renuka) performed an yajna — a ritual performed to maintain peace and good health. He was blessed with a daughter, who originated from the fire of this yajna. Renuka was a bright and active child and became the most beloved child of her parents.
When she was eight, Agastya, who was the guru of the Renuka Raja, advised him to have his daughter married to Jamadagni when she reached maturity. Jamadagni was the son of Ruchik Muni and Satyavathi and had obtained the blessings of the gods by performing severe penance. Renuka and Jamdagni Muni lived in the Ramshrung mountains, near the present day Savadatti area of Belgaum district. Renuka helped the Jamdagni Muni in all of his tasks of performing various rituals and puja. Gradually she became close and dear to Jamdagni.
Renuka would wake up early in the morning to bathe in the Malaprabha River with complete concentration and devotion. Her devotion was so powerful that she was able to create a pot to hold water made only of sand, one fresh pot every day. She would fill this pot, on the bank of the river and would use a snake which was nearby, turning it into a rope-like convolution and placing it on her head, so that it supported the pot. Thus, she brought the water to Jamdagni for his rituals of oblation. ("Renuka" is derived from the Sanskrit for "fine grain of sand".) The Renuka temple is situated at near Zamania, Ghazipur
Later life
Renuka gave birth to five sons: Vasu, Viswa Vasu, Brihudyanu, Brutwakanwa and Rambhadra. Rambhadra was the youngest and most beloved, gaining the favour of Lord Shiva and Parvati and hence called Parashurama (the sixth incarnation of Vishnu).
One day when Renuka went to the river, she saw Gandharva spirits playing. These were young couples carelessly frolicking in the water with abandon. For a moment, she lost her concentration and devotion and fantasized about playing in the river with her husband. She wished she and her husband had such fun sometimes too, living so close to such a beautiful place. After some time, Renuka came to her senses and cursed herself for her indiscretion. She hurriedly bathed, as she had lost precious time, and tried to create the pot, but was unable to as she had lost her concentration. She even tried to catch the snake but it disappeared. Disappointed by this, she returned to the ashram in shame. Seeing Renuka returning empty-handed, Jamadagni became furious and angrily ordered her to go away.
After being cursed by her husband, Renuka went east and sat in the forest to meditate. In her penance, she met with the saints Eknath[citation needed] and Joginath; she prayed to them and asked to gain the mercy of her husband. They first consoled her, then instructed her to follow their advice exactly as told. They told her to purify herself, first bathing in a nearby lake, and then to worship a Shivalinga, which they had given to her. Next, she should go to the nearby town and beg for rice from the houses (this ritual, called "Joga Bedodu", is still carried out by women during a particular month in Karnataka). After collecting the rice, she was to give half to the saints and cook the remaining half, adding jaggery, partaking of the cooked rice with full devotion. They said that if she performed this ritual for three days, she would be able to visit her husband on the fourth day.
Knowing the anger of Jamadagni, they warned her that she may not be fully pardoned by him, and that she would have to experience the most difficult time of her life for a few minutes. "After that," they said, “you will be eternally revered and will be blessed with your husband. You will be worshiped by all the people henceforth." After blessing her this way, they disappeared. Renuka followed their instructions with devotion and worshipped the Shivalinga with full care and reverence. On the fourth day, she went to see her husband.
Punishment and resurrection
Jamadagni was still furiously angry with Renuka and ordered his sons to punish their mother. One by one, four of them refused flatly. Jamadagni, who possessed the power to burn anyone to ashes with his one look, was so angry that he went berserk and turned four of his sons into four piles of ashes. Parashurama, who was not there when this happened, found his mother weeping by the piles of ashes when he arrived and his father was still raging mad. Jamadagni told him what happened and ordered him to behead his mother for her infidelity. Parushurama had to think quickly. Knowing his father's powers and the extent of his anger, Parashurama immediately obeyed his father, using his axe.
His father then offered a boon to Parushurama, who asked for his mother and brothers to be brought back to life. To everybody's astonishment, Renuka's spirit multiplied and moved to different regions. Renuka was back as a whole too. This miracle inspired her sons and others to become her followers, and worship her.
Renuka vs. Yellamma
In many traditions, Renuka and Yellamma are taken to be two names for the same goddess. However there is also an oral tradition that distinguishes between the two. According to these tales, Renuka fled to a low-caste community when her son Parushurama was coming to kill her. He found and beheaded her, along with a low-caste woman who had tried to protect her. When he later brought them back to life, he mistakenly attached the woman's head to Renuka's body, and vice versa. Jamadagni accepted the former as his wife Renuka, while the latter remained to be worshipped by the lower castes as Yellamma, the mother of all. Matangi, Renuka, and Yellamma are all names of the Goddess of the lower castes.
Temples and related places
Every year, there is a gathering of as many as 200,000 of her devotees at the Yellamma Gudi temple (Yallamma Temple in Google Earth) in Saundatti. Another temple Renukambe [Yellamma] is atop a hill in Chandragutti, Soraba Taluk in Shimoga. This temple is an example of ancient architecture and dates back to the Kadamba period. Another temple is in Mahur, Maharashtra, the supposed birth place of the goddess, which finds mention in Devi Gita, the final chapter of Devi Bhagawatam as, "Matripura in the Sahyadri mountain; here the Devi Renuka dwells...".[4] Another temple becoming famous is Nalgonda,AndhraPradesh where Tuesday is main auspicious day.
Renuka Lake in the Renuka Sanctuary in Himachal Pradesh is named after the goddess. According to one legend, King Sahasrarjuna (Kartavirya Arjuna) wanted the Kamdhenu cow from Jamadagni and Renuka. So for this he killed Jamadagni, and Renuka became sati along with Jamadagni at Mahurgadh, Maharashtra. In Tamil Nadu, Renugambal Amman Temple is situated in Padavedu, Thiruvannamalai District and it is one of the most important Sakthi Sthalas.
In Sri Lanka
In ancient Sri Lanka, "Renuka" was the name of a minor goddess of wanton death and destruction, although at certain times was also a symbol of creativity and vibrancy.
Hartley is the third of the parishes that make up modern Longfield.
Situated down a long and narrow leafy lane, a modern church centre built against the west end is the fist thing you see after leaving the car park.
Inside, there are some fine wall paintings surviving, and interesting glass.
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In 1876 Hartley was described as a quiet, out of the way place with hop gardens on every hand, three or four comfortable farmhouses, a smith's forge and a few scattered cottages. The church of All Saints is mentioned as the only building of interest. The present building dates from the early 12th century and, like so many others, probably replaced one of Saxon origin. Amongst our neighbours, the churches of Fawkham, Ridley and West Kingsdown are of a similar age.
The church, which is flint with tiled roof, is a simple one comprising nave and chancel without aisles or chapels. A vestry and porch were added in the 19th century. All that remains of the Norman church are two small round-headed windows, one to the left of the porch as you enter the church, and the other in the north wall, and the impressive south door which still contains the original oak panels and wrought iron hinge work.
During the 13th century the chancel and chancel arch were rebuilt and, with the insertion of two large windows in the nave, the church took on its present shape. The only other remaining part of the medieval church is in the nave roof. Looking up, one can see the fine oak tie beams linking the north and south walls. On the top of these are three crown posts indicative of a 15th century date.
There is little in the church to remind us of the next three centuries. The parish registers should start in 1538 but the earliest register is lost. Now the registers of baptisms, marriages and burials start in 1712 and continue without a break to the present day. A Book of Remembrance was placed in the chancel in 1981 and records the names of departed loved ones.
During the last hundred years the church has undergone some necessary repairs and alterations. The east wall was rebuilt and vestry added in 1860-3. The stained glass in the south windows is of Victorian origin. The west wall and turret were rebuilt in 1892 and the porch in 1899. The bell turret, which existed in medieval times, is known to have been extensively repaired in 1750 and again in 1818. This caring work continues and the east window, which was filled with stained glass in 1898 to the memory of Adam Tait, was restored and re-ordered by the Friends of All Saints and parishioners with the generous assistance of the P & O Company in 1987.
www.fawkhamandhartley.org.uk/History/All%20Saints%20Churc...
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HARTLEY.
NEXT adjoining south-eastward lies Hartley, called in Domesday, Erclei, in the Textus Roffensis, Herdei.
This parish, which is but little known or frequented, contains about twelve hundred acres, part of which is a large wood, called Hartley-wood, containing one hundred and fifty acres, at the northern boundary of it; the soil of it is chalky, light, and much covered with flints. The church stands on the hill, round which there is no village, though here, and at Hartley-green, about a quarter of a mile northward from it, there are several stragling houses. The western part of this parish lies in the valley, called Hartley-bottom, along which the road leads to Wrotham and Trosley.
This place, at the taking the survey of Domesday, was part of the vast possessions of Odo, the great bishop of Baieux, and half-brother to the Conqueror; under the general title of whose lands it is thus described there.
Ralph Fitz Turald holds Erclei of the bishop (of Baieux.) It was taxed at one suling. The arable land is . . . . . In demesne there are 2 carucates and 9 villeins, with 6 cottagers, having 3 carucates. There are 3 servants, and wood for the pannage of 10 bogs. The whole manor was worth 3 pounds, and now 100 shillings; a certain woman held it.
In the same record, a little further on, under the same title of the bishop of 'Baieux's lands, is this entry:
Ralph Fitz Turald bolds Erclei of the bishop (of Baieux.) It was taxed at 1 suling. The arable land is half a carucate, and there are now 30 acres of arable. In demesne there is 1 carucate and 6 villeins, having half a carucate. There are 12 acres of meadow. In the time of king Edward the Confessor and afterwards, it was 40 shillings, now 4 pounds. Hunef, held it of earl Harold.
On the disgrace of the bishop of Baieux, which happened about four years after the taking this survey, all his lands and possessions became forfeited to the crown.
THE MANOR OF HARTLEY, soon after the Conqueror's reign, became part of the possessions of the noble family of Montchensie, (fn. 1) one of whom, Warine de Montchensie, was owner of it in the reign of king John. In the 37th year of king Henry III. he ob tained a charter of free-warren for this manor, and died next year, being then reputed one of the most valiant, prudent, and wealthy men in this kingdom. He left a son and heir William, and a daughter Joane, who had married William de Valence, the king's half brother. William de Montchensie, two years after, had possession granted of all his father's lands; not long after which, he took part with the discontented barons; and when the king was made prisoner at the battle of Lewes, in the 48th year of his reign, and the barons had summoned a parliament in his name, he was one of the chief of those that sat therein. (fn. 2) Notwithstanding, he was afterwards taken at Kenilworth, a little before the battle of Evesham, and his lands seized, yet he had soon after such favor shewn him, for his sister's sake, that they were freely restored to him again; and in the 6th year of king Edward I. he obtained full pardon, with other favors afterwards, among which was that of the view of frank-pledge, and the courts belonging to it in all his lands. He was killed at the siege of Drosselan-castle, in Wales, in the 17th year of that reign, leaving one daughter and sole heir, Dionisia, who was shortly afterwards married, through the king's means, to Hugh de Vere, third son of Robert, earl of Oxford, who in the 17th year of it had possession granted of the lands of her inheritance. In the 1st year of king Edward II. he was summoned to the king's coronation, as was Dionisia his wife, by whom it seems he had no issue; for on her death, in the 7th year of that reign, it was found that she died possessed of this manor of Hartley, among others, holding it of the king in capite, and that Adomar de Valence, earl of Pembroke, son of Joane and William de Valence before-mentioned, was her next heir. (fn. 3)
Aymer, earl of Pembroke, was greatly favored and employed both by king Edward I. and II. but in the 17th year of the reign of the latter, attending the queen into France, he was murdered there, in revenge, for the death of the earl of Lancaster, this earl being one of those who had passed sentence of death upon him at Pontefract two years before. (fn. 4) He left no issue, though he had three wives. Upon which John, son of John de Hastings, by Isabel his wife, the earl's sister, and John, son of John Comyn, of Badenagh, by Joane his other sister, were found to be his coheirs and next of kin, but Mary de St. Paul, his widow, surviving him, had next year for her dowry an assignation of this manor, among others. She died possessed of it in the 51st year of king Edward III. (fn. 5) Upon which it came to John de Hastings, great grandson of John de Hastings before-mentioned, who was found to be coheir, and next of kin to Aymer de Valence, earl of Pembroke.
John de Hastings before-mentioned, was then an insant, and at the coronation of king Richard II. being not quite five years old, claimed to carry the great golden spurs; and shewing sufficient evidence of his right to do that service, it was adjudged to him, and a deputy allowed him for that purpose, by reason of his non-age. He was afterwards unfortunately killed at a tournament at Woodstock, anno 13 king Richard II. (fn. 6) having married Philippa, daughter of Edmund Mortimer, earl of March, by whom he left no issue. Upon his death Reginald, lord Grey, of Ruthyn, was found to be his cousin, and next heir of the whole blood, as descended from John de Hastings and Isabel his wife, one of the sisters and heirs of Aymer de Valence, earl of Pembroke.
Philippa, countess of Pembroke, survived her husband; and having afterwards married Richard Fitzalan, earl of Arundel, (to whom she was second wife) he had this manor in dowry with her.
The earl was sined for this marriage four hundred marcs to the king, in consideration of which he was pardoned. Some time after which, observing the dangerous tendency of the times, and the implacable hatred that reigned in the king's breast against him, he retired into the country, having obtained a special dispensation from attending the parliament, or any other public employment. Notwithstanding which, the king searing him, soon afterwards got him into his power by fair words, and then sent him to prison, and quickly after brought him to his trial; and though he pleaded the king's promises and charter of pardon, he received a most severe sentence, to be drawn, hanged, quartered, &c. The rigour of which was somewhat softened, for he only lost his head at London, the king himself being a spectator of the execution. After his death his widow Philippa still kept possession of this manor, of which she was possessed at the time of her death, in the 2d year of king Henry IV. she then bearing the title of countess of Pembroke. (fn. 7)
On this, Reginald, lord Grey, of Ruthyn, became entitled to it, as next of kin, and heir of Aymer, earl of Pembroke, and as such at the coronation of king Henry IV. he carried the great golden spurs. Great quarrels arising between this Reginald, who had large possessions in Wales, and Owen Glendower, they had recourse to arms, and in the sequel Reginald was taken prisoner by the latter in Wales, and was obliged to give ten thousand marcs for his ransom; to raise which king Henry IV. in his 4th year granted licence to Robert Braybrooke, bishop of London, and others, then feoffees of several of his lordships, to fell the manor of Hertelegh, among others, towards raising that sum. (fn. 8) They sold it to John Urban, of Southfleet, who died possessed of it in the 8th year of king Henry V. (fn. 9) as did his son John in the 4th year of king Henry VI. (fn. 10) on which it came to his sister Emma Penhale, who died next year, (fn. 11) and left it to her son, and he held it in the 2d year of king Edward IV. as appears by the book of Dover in the exchequer.
In the 13th year of king Henry VII. William Cressel, esq. died possessed of the manor of Hartley, which he held of the king in capite by knight's service. (fn. 12) His son, Richard Cressel, in the beginning of the next reign, sold it to Draper; who passed it away to Ballard; and he conveyed it to William Sedley, esq. of Southfleet, at the latter end of the reign of king Edward VI. (fn. 13) in whose descendants it continued, in the same manner as the manor of Southfleet did, down to Sir Charles Sedley, bart. of Nuthall, in Nottinghamshire, who, in 1770, sold it to William Glanvill Evelyn, esq. of St. Cleres, in Ightham, the present owner of this manor.
Charity.
JOHN WALKER, esq. of Fawkham, who died in 1625, by his will bequeathed a coat, and a gown of good russet cloth, to two of the poorest men, and two of the poorest widows of this parish; to be delivered on Christmas-day yearly to each. After which they were to attend the service in the church of Fawkham, and then return to his mansion-house there, where they were to have a plentiful dinner. (fn. 14)
HARTLEY is within the ECCLESIASTICAL JURISDICTION of the diocese and deanry of Rochester. The church is dedicated to All Saints. It is a small building, consisting of one isle and a chancel, having a pointed steeple at the west end, in which are two bells.
Among other inscriptions in this church, on the north side is a memorial for James Burrow, gent. of Kingsdown, obt. 1728, æt. 53; and for Elizabeth, his wife, daughter of John Cox, gent. of Stansted, obt. 1729; above, these arms, azure three fleurs de lis ermine impaling sable a chevron argent, between three attires of a stag fixed to the scalp of the second.
¶It is a rectory, and was formerly of the patronage of the Talbots, earls of Shrewsbury; to whom it came from their ancestor, Gilbert Talbot, who on the death of Mary de St. Paul, widow of Aymer de Valence, earl of Pembroke, in the 51st year of king Edward III. was found by inquisition to be her heir, and next of kin. It was lately in the patronage of the earl of Plymouth, (fn. 15) afterwards of the reverend Thomas Blomfield, and since of his son, Thomas Blomfield, esq. who sold his interest in it to Richard Forrest, esq. who died in 1796. Since which it has been sold by the trustees appointed by his will, to the reverend Mr. Bradley, rector of this parish, who married Mr. Forrest's daughter, and he is now owner of this advowson.
In the 15th year of king Edward I. this church was valued at twelve marcs. By virtue of the commission of enquiry, issuing out of chancery in 1650, it was returned, that Hartley was a parsonage, with a house, and eight acres of glebe land, all worth sixty pounds per annum; one master Eves enjoying it, and preaching there. (fn. 16) It is valued in the king's books at seven pounds, and the yearly tenths at fourteen shillings. It is now of the value of about two hundred guineas per annum.
As per Bill Millers' friendly request:
A series of AI-generated pictures of Norma J B. in different art styles.
To be continued.
Pictures made with Midjourney.
I'm always happy to accept invites to groups as long as I can see their content. Should I see "this group is not available to you", my pictures won't be made available to that group. Thanks for your understanding.
Abellio ScotRail Class 170, 170402 standing at Inverkeithing working 2K03 1404 to Glenrothes with Thornton, service had started at Edinburgh Waverley, taken 13th March 2020
my city is beautiful in all his difference, impossible to leave of here.
Podem falar o que quiser de São Paulo, ela é uma cidade maravilhosa de qualquer jeito, eu não consigo viver sem essa loucura toda =D
Today´s soundtrack: Dream Theater - As I Am
Don't
Tell me what's in
Tell me how to write
Don't tell me how to win
This fight
Isn't your life
It isn't your right
To take the only thing that's
Mine
Proven over time
It's over your head
Don't try to read between the
Lines
Are clearly defined
Never lose sight of
Something you believe in
Takin' in the view from the outside
Feeling like the underdog
Watching through the window I'm on the outside
Living like the underdog
I've been trying to justify you
In the end I will just defy you
To those who understand, I extend my hand
To the doubtful I demand, take me as I am
Not under your command, I know where I stand
I won't change to fit your man, Take me as I am
As I am
Still
Running uphill
Swimming against the current
I wish I weren't so
Fucked
Feels like I'm stuck
Lost in a sea of mediocrity
Slow down,
You're thinking too much
Where is your soul?
You cannot touch
The way I
Play
Or tell me what to say
You're in the way
Of all that I believe in
Takin' in the view from the outside
Feeling like the underdog
Watching through the window I'm on the outside
Living like the underdog
I've been wasting my breath on you
Open minds will descend upon you
To those who understand, I extend my hand
To the doubtful I demand, take me as I am
Not under your command, I know where I stand
I won't change to fit your plan, take me as I am
As I am
Yeah
As I am
Boa Quarta pra todo mundo !!!
As rugged and tough as I am, I guess I haven't starred in any Westerns yet, so my induction into the GMR would be premature at this point.
As Chernobyl Children International has worked in Chernobyl affected regions over the past 20 years, we’ve seen first hand the medical, economic and social devastation suffered by individuals, families and communities as a result of the disaster.
Our Community Care program provides at home care for severely disabled children. Many of these children were placed on waiting lists for orphanages and institutions by desperate parents who had no where else to turn. We provide professional services such as speech and language therapists, physical therapists, and psychologists.
Hospice Care programs, such as one might find in Ireland and the USA, are in very early stages of development in Belarus. Working in close collaboration with local organizations such as Gomel Hospice Care, our Hospice Care programme helps families care for their terminally ill children in the dignity and comfort of their own homes.
The children served by our Hospice and Community Care programmes are in urgent need of financial sponsorship.
solar solider heads move as they want, bend with the wind and sun...
this is very cool to see and I wish it were much larger... I went here much later in the evening and I wondered for a long time about how we spend our money.... this is not a all far form the white house --wish the pres would stop by here...
many people walked by and wondered "what is she taking pictures of?"
Arlington County Presents Innovative Solar-Powered Art
June 7 - September 1, 2007
CO2LED is designed to promote the use of alternative energy sources and recycling, as part of Arlington's environmental initiative, FreshAIRE (Arlington Initiative to Reduce Emissions). At each site, the artists will erect hundreds of solar-powered LEDs (light-emitting diodes) secured to rods topped with reused plastic bottles. They will create a soft, undulating cloud of light
For more information got to www.arlingtonarts.org/cultural_affairs/publicart.htm
This isn't actually Gal Gadot.
What? Really? You were pretty sure about that to begin with?
The Mezco One:12 line is a relatively new toy line, popping up in recent years as a response to the various 1/6 figure companies becoming more and more expensive. Most of them retail for $80 USD, though of course there are probably come con exception.
Now, through the years I've read reviews of various figures, but never bought any due to the fact none of the characters were particularly appealing to me, and I had missed the Armoured Batman from the BvS movie.
I had ALMOST actually bought Wonder Woman here over Christmas during the Boxing Week sale at the Silver Snail, but held out, thinking that my $100 + tax would be better used towards what I thought was going my inaugural analysis, Hela, which still hasn't materialized yet.
Mezco, as far as I'm aware, is an American company. I don't typically purchase American toys, with the exception of Transformers, so I had no idea what to expect, though I know enough that in general that my expectations should be tempered as compared to Figma, Figuarts, or even the Storm Collectibles stuff.
At any rate, enough preamble - lets get on with the show. As this is my first One:12 product, I'm going to be whining about everything.
So the exterior box is shipped protected by various plastic tags and sheets to protect against scratching. The actual packaging itself was fairly functional, consisting of an inner windowed box with a slip cover. Graphics are clean and bright, though somewhat simplistic compared to the Hot Toys, Medicom, hell even the Figuarts and Figma boxes, though that glossy image of what I think is the Mezco logo is quite nice.
Actual cardboard is pretty average quality, being fairly lightweight with a natural matte finish. I understand that the convention exclusives and other more uncommon figures come in a metal tin, which reminds me very much of those metal tins you get Mooncakes in.
The actual contents of the box are mostly spelled out on the back of the box: the figure, an alternative head, four additional hands, coiled and uncoiled lasso, her Godkiller Sword, her shield, a base with arm for dynamic posing, as well as a Figma styled plastic bag for holding the various loose goodies in.
Actual cardboard is pretty average quality, being fairly lightweight with a natural matte finish. I understand that the convention exclusives and other more uncommon figures come in a metal tin, which reminds me very much of those metal tins you get Mooncakes in.
The actual contents of the box are mostly spelled out on the back of the box: the figure, an alternative head, four additional hands, coiled and uncoiled lasso, her Godkiller Sword, her shield, a base with arm for dynamic posing, as well as a Figma styled plastic bag for holding the various loose goodies in.
The figure is, as one would guess, a 1/12 figure, putting it roughly 6 inches high. The only other competition the Mezco figure has is that Mafex BvS Wonder Woman that I picked up last year. I'll make this as painless as possible - with the exception of one factor, albeit a very important one, the Mezco destroys the Mafex I own.
Off the bat, I'd like to note that with the exception of the very fine detailing on her face and maybe some smaller metallic features, the overall paint work is actually pretty good. No areas where overspray caused me to gawk, nor was there any areas with obviously poor masking or line work, though I will admit that the lines on her bracers come awfully close. Her skin tone is a bit on the bronze side, which can make photographing her using yellow lighting challenging.
It goes without saying that the work here is significantly better than that of your Marvel Legends figures, and probably even the Black series stuff. Of course, these do cost almost 4 times as much.
Her sword is seems about the right length and girth, but the shield is definitely smaller than what the prototype picture on the box itself shows.
Grasping hands were all of a soft rubber which is easily malleable, allowing for easy manipulation to hold the sword without fear of constant breakage. Fingers look kind of muddled on these hands, and there are concerns on my mind about overall longevity of painted rubber parts (i.e. the split head on my Microman Chun Li) but only time will actually address that.
One of the key selling points of the One:12 line are the tailored outfits that the characters wear. Wonder Woman, unfortunately, really only has fabric skirt, and as such, much like the Hot Toys version, her armour is a moulded and painted piece of plastic.
The bracers and her leather strap are separate pieces, which is nice. I couldn't find any instructions included with my figure, so I'm guessing they never made a way for you to actually strap the shield and her sword to her back.
Her lassos are functional, though to be honest i didn't play around with the uncoiled one at all.
The box proclaims over 30 points of articulation. I didn't bother counting them because my point is this - it certainly didn't feel like there were that many. Her outfit effectively removes the waist as a point of articulation, nor are there any any ab crunch options. Shoulders do not collapse, which basically makes doing the cross armed pose impossible. Legs can at most be raised 90 degrees from a vertical position thus making kneeling poses with the figure very unnatural looking. Similarly, crossing her legs isn't happening either, making more stylish or elegant poses very hard to pull off. Thigh swivel joints are quite unsightly.
Now that I think about it, the elbows didn't bend more than 90 degrees either.
All in all, the various other high end 1/12 ish Wonder Woman figures offer better articulation than this one. I'm hoping this body is not the base one used for their various figures, but rather like the Hot Toys seamless body, one they developed specifically for Wonder Woman. But looking at preview pictures for all of the other One:12, articulation may be limited like this for all of their product.
While we're on the subject, if this is a custom body, then Mezco needs to improve the silhouette a bit, and really improve their game on the muscle tone, particularly on the arms and her back.
We now come to one of the greatest points of controversy for this figure, the face/head. From what I have read, release of this figure was significantly delayed due to Mezco fiddling with the heads, and many accounts I read said the final product was a marked improvement over the prototypes. Some even claim that the sculpt looks exactly like Gal Gadot.
Hence "This is not actually Gal Gadot".
No matter which way I stare at it, I honestly don't see any aspect of her at all in any of these, and still stick with my original analysis of "she looks like Olivia Munn".
Another hot topic is "why the hell does she look like she has chipmunk cheeks?". Several factors.
First off, to my eye, the base of the back of the neck for the default head sculpt is way too thick, and as such, this serves to widen her already problematic face. To my eye, the back of the neck on the alternate sculpt (one where she has no bangs) is slimmer in this area which helps to given a more streamline look.
Secondly, the sculptors really didn't emphasize her cheek bones that well. It's there, but you really need to have the light shining the right way for them to appear. Because these cheek bones are not emphasized, her jaw looks like a continuation of a blob that starts from her forehead. I also feel a dash of contouring paint apps would have helped with this issue, and allowed for easier photographs.
Sculpting of the hair is pretty good, but I think they missed an opportunity to have one sculpt feature a head of hair that is blowing sideways as opposed to having one that is all behind her head.
So that was my first foray into the One:12 line. A bit of a mixed bag, with my real disappointment being the surprisingly limited articulation, particularly given what Figma, Figuarts, and Mafex figures can do at a slightly smaller size. I'm going to wait for Hela to tell me how good their tailored costumes are, and hopefully see why people are highly excited about these products.
Waterfront and docks Liverpool UK
As a major British port, the docks in Liverpool have historically been central to the city's development. Several major docking firsts have occurred in the city including the construction of the world's first enclosed wet dock (the Old Dock) in 1715 and the first ever hydraulic lifting cranes. The best-known dock in Liverpool is the Albert Dock, which was constructed in 1846 and today comprises the largest single collection of Grade I listed buildings anywhere in Britain.Built under the guidance of Jesse Hartley, it was considered to be one of the most advanced docks anywhere in the world upon completion and is often attributed with helping the city to become one of the most important ports in the world. The Albert Dock houses restaurants, bars, shops, two hotels as well as the Merseyside Maritime Museum, International Slavery Museum, Tate Liverpool and The Beatles Story. North of the city centre is Stanley Dock, home to the Stanley Dock Tobacco Warehouse, which was at the time of its construction in 1901, the world's largest building in terms of area and today stands as the world's largest brick-work building.
One of the most famous locations in Liverpool is the Pier Head, renowned for the trio of buildings – the Royal Liver Building, the Cunard Building and the Port of Liverpool Building – which sit upon it. Collectively referred to as the Three Graces, these buildings stand as a testament to the great wealth in the city during the late 19th and early 20th century. Built in a variety of architectural styles, they are recognised as being the symbol of Maritime Liverpool, and are regarded by many as contributing to one of the most impressive waterfronts in the world.
Bluecoat Chambers, the oldest building in Liverpool city centre
In recent years, several areas along Liverpool's waterfront have undergone significant redevelopment. Amongst the notable recent developments are the Museum of Liverpool, the construction of the Echo Arena Liverpool and BT Convention Centre on Kings Dock, Alexandra Tower and 1 Princes Dock on Prince's Dock and Liverpool Marina around Coburg and Brunswick Docks. The Wheel of Liverpool opened on 25 March 2010.
thought i'd take a quick silhouette of my ever expanding belly before tomorrow comes - looks like friday's the big day...
The ‘one-off’ Class 89 was an awkward design from a livery perspective, as demonstrated by this fictional Virgin Trains version - the same livery sat much better on my earlier Class 91 image. In reality, prototype 89001 saw some service with East Coast Mainline franchise operator Great North Eastern Railway (GNER) in that operator’s dark blue and red livery, but it did not pass with the franchise to subsequent operators. GNER was succeeded first by National Express East Coast and then East Coast Trains before the franchise passed to Virgin Trains East Coast in 2015 – by which time there was no requirement for a ‘one-off’ locomotive. Thanks again to Flickr user Clagmaster for the base image (09-Dec-23).
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As we were in the area we called into Strumpshaw Fen but were disappointed that there was so little to photograph so simply because it was there I clicked this black swan
No it had not migrated from its native Australia but years ago they were added to waterfowl collection and obviously some escaped and now breed in this country.
They can be rather aggressive to other swans.
As part of her senior project, Christie Owens organized Luther's first ever summer dance camp for high school and middle school students. July 2016. Photo by Annika Vande Krol '19.
Luc(as) de Groot shows details that he changed in the reworked version of Thesis. When revising his seminal typeface system, he ‘couldn’t believe how sloppily some of the characters were drawn’ – Dutch understatement. Nevertheless, many users will applaud the decision of making the controversial Q with detached tail an alternate.
TypeTalks at the University of Arts
Blog post (in German): web.archive.org/web/20171107190731/myfonts.de/2011/06/typ...