View allAll Photos Tagged Augmentation
U.S. Marine watch standers with Marine Security Augmentation Unit, Marine Corps Embassy Security Group grapple during a unit-wide squad competition aboard Marine Corps Base Quantico, Virginia, August 8, 2019. During the competition, each squad of MSAU Marines completed grueling tasks, which challenged them both physically and mentally. There were a total of 11 stations laid out on an 11-mile-long course. The challenges tested a variety of skills, including tactical combat casualty care, room clearing, defensive tactics, intruder apprehension, weapons handling, and live-fire training. (U.S. Marine Corps photo by Sgt. Mackenzie Gibson) www.dvidshub.net
Mathura is a city in the North Indian state of Uttar Pradesh. It is located approximately 50 kilometres north of Agra, and 145 kilometres south-east of Delhi; about 11 kilometres from the town of Vrindavan, and 22 kilometres from Govardhan. It is the administrative centre of Mathura District of Uttar Pradesh. During the ancient period, Mathura was an economic hub, located at the junction of important caravan routes. The 2011 census of India estimated the population of Mathura to be 441,894.
Mathura is the birthplace of Lord Krishna which is located at the centre of Braj or Brij-bhoomi, called Shri Krishna Janma-Bhoomi, literally: 'Lord Krishna's birthplace'. It is one of the seven cities (Sapta Puri) considered holy by Hindus. The Keshav Dev Temple was built in ancient times on the site of Krishna's birthplace (an underground prison). Mathura was the capital of the Surasena Kingdom, ruled by Kansa the maternal uncle of Krishna.
Mathura has been chosen as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
HISTORY
Mathura has an ancient history and also homeland and birthplace of Krishna who was born in yadu dynasty. According to the Archaeological Survey of India plaque at the Mathura Museum, the city is mentioned in the oldest Indian epic, the Ramayana. In the epic, the Ikshwaku prince Shatrughna slays a demon called Lavanasura and claims the land. Afterwards, the place came to be known as Madhuvan as it was thickly wooded, then Madhupura and later Mathura.
In the 6th century BCE Mathura became the capital of the Surasena mahajanapada. The city was later ruled by the Maurya empire (4th to 2nd centuries BCE) and the Shunga dynasty (2nd century BCE). It may have come under the control of Indo-Greeks some time between 180 BCE and 100 BCE. It then reverted to local rule before being conquered by the Indo-Scythians during the 1st century BCE.
Mathuran art and culture reached its zenith under the Kushan dynasty which had Mathura as one of their capitals, the other being Purushapura (Peshawar). The dynasty had kings with the names of Kujula Kadphises, Kanishka, Huvishka and Vasudeva I.
Megasthenes, writing in the early 3rd century BCE, mentions Mathura as a great city under the name Μέθορα (Méthora).
The Indo-Scythians (aka Sakas or Shakas) conquered the area of Mathura over Indian kings around 60 BCE.
The findings of ancient stone inscriptions in Maghera, a town 17 kilometres from Mathura, provide historical artifacts giving more details on this era of Mathura. The opening of the 3 line text of these inscriptions are in Brahmi script and were translated as: "In the 116th year of the Greek kings..."
The Mathura Lion Capital inscriptions attest that Mathura fell under the control of the Sakas. The inscriptions contain references to Kharaosta Kamuio and Aiyasi Kamuia. Yuvaraja Kharostes (Kshatrapa) was the son of Arta, as is attested by his own coins.
Arta is stated to be brother of King Moga or Maues. Princess Aiyasi Kambojaka, also called Kambojika, was the chief queen of Shaka Mahakshatrapa Rajuvula. Kamboja presence in Mathura is also verified from some verses of the epic, the Mahabharata, which are believed to have been composed around this period.
The Indo-Scythian satraps of Mathura are sometimes called the "Northern Satraps", as opposed to the "Western Satraps" ruling in Gujarat and Malwa. After Rajuvula, several successors are known to have ruled as vassals to the Kushans, such as the "Great Satrap" Kharapallana and the "Satrap" Vanaspara, who are known from an inscription discovered in Sarnath, and dated to the 3rd year of Kanishka (c 130 CE), in which they were paying allegiance to the Kushans.
Mathura served as one of the Kushan Empire's two capitals from the first to the third centuries.
Faxian mentions the city as a centre of Buddhism about 400 while his successor Xuanzang, who visited the city in 634 CE, mentions it as Mot'ulo, recording that it contained twenty Buddhist monasteries and five Brahmanical temples. Later, he went east to Thanesar, Jalandhar in the eastern Punjab, before climbing up to visit predominantly Theravada monasteries in the Kulu valley and turning southward again to Bairat and then Mathura, on the Yamuna river.
The city was sacked and many of its temples destroyed by Mahmud of Ghazni in 1018 and again by Sikandar Lodhi, who ruled the Sultanate of Delhi from 1489 to 1517.
Sikander Lodhi earned the epithet of 'Butt Shikan', the 'Destroyer of Hindu deities'. The Mughal Emperor Aurangzeb, built the city's Jami Masjid (Friday mosque) .[citation needed] The noteworthy fact is that the exact place of birth of Krishna, according to historians, is in the place of worship of the Hindus, though the mosque was built near the birthplace of Krishna. The bigger Krishna shrine, better known as Dwarkadeesh Temple is a few metres away from what is believed to be the actual birthplace of Krishna. It was built in 1815 by Seth Gokuldas Parikh, Treasurer of Gwalior.
In 2016, 24 people including 2 police officers were killed in the Jawahar Bagh clash, when the police tried to evict a large number of squatters from the public park
GEOGRAPHY
Mathura is located at 27.28°N 77.41°E. It has an average elevation of 174 metres
DEMOGRAPHICS
The 2011 census of India estimates the population of Mathura to be 441,894, a decadal growth rate of 22.53 per cent from 2001 census of India. Males account for 54% (268,445) and females for 46% (173,449) of this population. Sex ratio of Mathura is 858 females per 1000 males, which has increased from 840 in 2001. However, national sex ratio is 940. Population density in 2011 has increased from 621 per km2 in 2001 to 761 per km2. Mathura has an average literacy rate of 72.65 per cent which has increased from 61.46 per cent in 2001 but still lower than the national average of 74.04 per cent. Male and female literacy rate are 84.39 and 58.93 per cent respectively. 15.61 per cent of Mathura's population is under 6 years of age. This figure was 19.56 per cent in 2001 census. Mathura has large population of Jat and Yadav in rural areas and Brahmins & Baniyas in City. The famous cities/villages of Mathura District are as follows.
Lohwan
Vrindavan
Baldeo
Nandgaon
Barsana
Goverdhan
Gokul
Chaumuhan
Kosi Kalan
TRANSPORTATION
RAIL
Mathura is well connected by train to major cities in India such as New Delhi, Mumbai, Kolkata, Chennai, Bangalore, Hyderabad, Indore, Alwar, Jaipur, Bhopal, Gwalior, Jabalpur, Ujjain, Rewa, Lucknow, Kanpur, Varanasi etc.
The city is served by four stations, Mathura Junction being the biggest one connecting to West, North and Southern India. Mathura Cantt connects to eastern Uttar Pradesh. Bhuteshwar serves for local trains for Delhi, Delhi NCR, Agra, Bharatpur and Alwar. Another station Krishnajanmabhoomi connects to Vrindavan via rail bus.
ROAD
Mathura is well connected by road to the rest of Uttar Pradesh and India. NH 2 (Delhi-Howrah) Highway passes through the city and connects to National Highway 3 (to Mumbai), a part of which is known as Mathura Road. NH-11 (Agra to Bikaner). SH-33 (Bareilly to Mathura via Badaun ,Ujhani, Kasganj ,Soron, Sikandra Rao, Hathras) NH-93 (Moradabad) are also prominent arterial highways. Yamuna Expressway also connects to Mathura and in fact shortest way to reach Mathura by road.
The city is served by Upsrtc, JNNURAM, Rajasthan, Haryana, Madhya Pradesh, DTC, Chandigarh and Punjab state transportation bus companies. Mathura depot, run by upsrtc - the Uttar Pradesh state bus company - runs 120 buses. Direct buses are available to Alwar, Agra, Aligarh, Khair, Indore, Bhopal, Gwalior, Jabalpur, Jaipur, Udaipur, Ajmer, Delhi, Chandigarh, Lucknow, Kanpur, Meerut, Haridwar, Rohtak and other Indian cities. An intercity JnNURM bus facility also exists.
AIR
As of now the city has no airport but the airport was proposed to Mathura in 2012. The civil aviation minister Ajit Singh suggested Mathura's name for the site of a new greenfield international airport to chief minister of Uttar Pradesh Akhilesh Yadav. Mathura's name came into play when group of ministers terminated the planning of building Taj International Airport at Greater Noida. Land has been marked, and construction is in progress near the Yamuna Expressway, with plans to open in the next five years with regular flights to Delhi, Mumbai, Ujjain and Varanasi and some international routes in future.
TOURISM
Mathura is a holy city for Hinduism, the world's third-largest religion. There are many places of historic and religious importance in Mathura and its neighbouring towns. The twin-city to Mathura is Vrindavan. As the home of Krishna in his youth, the small town is host to a multitude of temples belonging to various sects of Hinduism proclaiming Krishna in various forms and avatars. Some places of interest are:
Baldeo(Dauji Mandir)
Lohwan Mata Mandir
Shri Ratneshwar Mahadev
Gopinath Maharaj Mandir
Keshav Dev Temple (Shri Krishna Janma Bhoomi)
Vishram Ghat (Bank of River Yamuna)
Shri Jagannath Temple Bhuteshwar Mathura
Prem Mandir, Vrindavan
Vrindavan Chandrodaya Mandir, Vrindavan
Mathura Museum
Birla Mandir
Shri Krishna Janmabhoomi
Naam yog Sadhna Mandir (Baba Jai Gurudev Temple)
Banke Bihari Temple
Shri Krishna Janmabhoomi
Iskcon Temple.
bhuteshwar temple
The Udasin Kashni Ashram (Ramanrati) near Gokul (Mahaven)
STRATEGIC IMPORTANCE
Mathura is the home for Indian I Corps (Strike Formation) within the Indian Army's Central Command, hosting Strike I Corps headquarters in a large classified area in the outskirts of the city known as Mathura Cantonment (Central Command itself has its headquarters at Lucknow). It hosts Strike Infantry units, Air Defence units, Armoured Divisions, Engineer brigades, Aritillery Units and classified units of Strategic Nuclear Command. Corps I is primarily responsible for western borders of India. In 2007 during Exercise Ashwamedha, all the armoured, artillery and infantry divisions performed a simulation of an overall NBC (nuclear-chemical-biological) environment. The aim was to show operational ability in high intensity, short duration and 'sudden' battles.
INDUSTRIES
One of the major contributors in the economy of Uttar Pradesh are Mathura Industries.[citation needed] Mathura Refinery located in the city is one of the biggest oil refineries of Asia with 8.0 MMTPA refining capacity. This oil refinery of the Indian Oil Corporation is a highly technologically advanced oil refinery. Mathura Refinery is the first in Asia and third in the world to receive the coveted ISO-14001 certification for Environment Management System in 1996.
Textile printing industry that includes both sari-printing and fabric dyeing and silver ornaments manufacturing are major industrial contributors to the region. Apart from these other industries are water tap manufacturing units and other decorative and household items. Mathura also is a big centre for production of cotton materials; prominent among them being pure white bleached cotton sarees for women and dhotis for men,and cotton niwar tapes for beds. It is also a hub for production of milk based sweet meals,prominent among them being mathura Pedas and burfis. Renowned as the place where rivers of milk flowed, Mathura till today boasts of Milk trading centres where you can buy any amount of fresh milk where rates vary every few minutes and are notified on a black board akin to stock prices.
POLITICS
In 2014 General Elections Mrs. Hema Malini of BJP became the Member of Parliament from Mathura Constituency. The Mayor of the city is Mrs. Manisha Gupta of BJP.
CULTURE
Mathura has contributed a lot towards Indian Culture through its rich heritage. The ethos of Mathura, and in fact the whole of Braj mandal is centered on Krishna and his tales. Mathura sees heightened activities during the major festivities dedicated to Krishna.
The Braj culture has been expressed widely through various practices.
Sanjhee is the colourful art of decorating the ground with flowers.
Rasiya is a tradition that is integral to Mathura's culture. It is the tradition of folk-songs that describe the love of the divine couple Radha and Krshnaji. It is an inseparable part of the Holi celebrations and all other festive occasions at Mathura. (Dhulendi – Holi with drums (dholak), colours, etc. originated from Braj region hundreds of millennia before today.)
Raaslilas of Mathura have become an integral part of Indian Folklore. Krshnaji had danced the Raas with gopis on banks of Yamuna river.
Charkula is a traditional folk dance of the Braj. In this dance, a woman balances a column of deepikas on her head and dances to the accompaniment of Rasiya songs by the menfolk.
The language spoken in the Braj mandal is mainly Hindi which is spoken in a different dialect. This dialect is characteristic with the Braj region and known as Brajbhasha. Being close to haryana and uttar pradesh haryanwi is spoken by people and very few people speak Punjabi. Before Hindi and until past few centuries, Brajbhasha used to be the dominant language in literature.
Mathura is one of the seven most holy places for Hindus in India.
- Ayodhyā Mathurā Māyā Kāsi Kāñchī Avantikā I
- Purī Dvārāvatī chaiva saptaitā moksadāyikāh II - Garuḍa Purāṇa I XVI .14
A Kṣetra is a sacred ground, a field of active power, a place where Moksha, final release can be obtained. The Garuda Purana enumerates seven cities as giver of Moksha, They are Ayodhya, Mathura, Māyā, Kāsi, Kāñchī, Avantikā, Puri and Dvārāvatī.
MEDIA AND COMMUNICATIONS
All India Radio has a local station in Mathura which transmits various programs of mass interest. Commissioned in 2001, Mathura has a Programme generating Facility (PGF) of Doordarshan - India's Public service Broadcasters.
EDUCATIONAL INSTITUTIONS
GLA University, R.K. Group of Institutions (including Rajiv Academy For Technology & Management, Rajiv Academy For Teacher's Education, Rajiv Academy For Pharmacy, K.D. Dental College & Hospital, etc.) and BSA College of engineering and technology, Excel Institute of Management & Technology has been accorded as status of university). 40 engineering & management colleges had been established in Mathura up to 12-12-2009.
Mathura is home to the Uttar Pradesh Pandit Deen Dayal Upadhyaya Veterinary University, the first of its kind in the state and the fourth in the country to be made independent veterinary universities."Mathura University ::-:: Website Loading". Upvetuniv.edu.in. Retrieved 2013-11-17.The college was established in 1947 by Govt of U.P. and it is Asia's first veterinary college which awarded Veterinary science degree. The University is located on the Mathura-Agra road, about 5 kilometres from Mathura Junction. The main campus of the University is spread over a land area of 3.1659 km2 in Mathura Cantt and about 6 km2 at Madhurikund, about 20 kilometres from the main campus.
WIKIPEDIA
So yesterday I visited my mum to talk with my youngest brother, who, as I've mentioned before, has been very cold towards me, especially since the breast augmentation.
So I arrived about 4pm and to my suprise it was my brothers wife who answered the door, she hugged me and said thanks for coming. As soon as I entered the iving room my brother got up from his seat, I was about to extend a hand when he to hugged me, and it wasn't a light lets get it over with hug, t was a full on warm embrace. My mum came up next, looking like she was about to cry. Gave me a hug and announced she was making tea and would anyone like a biscuit.
My brother, never the most talkative guy, opened up immediately with an apology, and started trying to explain how he felt, the confusion and also a sense of loss. I mean I'd heard this side from him before but this time tagged on to the end was him saying "I felt I'd lost my older brother, like he'd just up and left. But mum's made me realise I'm risking really losing you from my life. I don't want that and apart from that you're much happier now, you were always a bit miserable and serious to be round". Anyways the conversation continued for 30 or 45 minutes along these lines when he said why don't we go for a drink, all of us. Mum declined but I felt I should say yes, I mean we've barely spent time in the same room but here was an invite to be spend time out and about with my brother.
Over the drinks he told me it was he who suggested to his son that he should invite me and that really deep down he's happy I'm happy.
So here I am, a photo taken on my phone by my brother sharing a drink.
I feel the christening is going to be alright.
If you might be contemplating breast augmentation, you aren’t alone. Over 300,000 girls within the United States alone select the process yearly whereas thousands and thousands extra are contemplating the likelihood. Is breast augmentation best for you? It is necessary to get a large un...
www.isbeautytips.com/breast-augmentation-all-you-need-to-...
Ray Pitts, co-principal investigator for NASA’s Orbital Syngas Commodity Augmentation Reactor (OSCAR), prepares OSCAR for vibration tests inside the Vibration Test Lab at the agency’s Kennedy Space Center in Florida on Jan. 14, 2021. The tests are part of ongoing preparation for a scheduled suborbital flight test later this year. Beginning as an Early Career Initiative project, OSCAR studies technology to convert trash and human waste into useful gasses such as methane, hydrogen, and carbon dioxide. By processing small pieces of trash in a high-temperature reactor, OSCAR would reduce the amount of space needed for waste storage within a spacecraft, turn some waste into gasses that have energy storage and life support applications, and ensure waste is no longer biologically active. Photo credit: Isaac Watson
another challenge i gave my self i wanted to create a futuristic eye effect.
shot the image of my eye and follow a tutorial heres the finished image
what do you think?
press L to view in black
1. Arm Lift
2. Body Lift
3. Brazilian Butt Lift
4. Buttock Augmentation
5. Liposuction
6. Non Surgical Fat Reduction
7. Skin Removal Surgery
8. Spider Vein Treatment
9. Thigh Lift
10. Tummy Tuck
11. Chest Augmentation
12. Chest Lift, with Pectoral implants
13. Botox injectables
14. Brow and Forehead Lift
15. Cheek Implants
16. Chemical Peels
17. Chin Implant
18. Dermal Fillers
19. Eyelid Lift
20. Ear Reshaping
21. Necklift
22. Jaw Implant
23. Laser Hair Removal
24 Body Waxing
25. Ass, Sack and Crack Waxing
26. Laser Skin Resurfacing
27. Rhinoplasty
28. Lip Enhancement
29. Microdermabrasion
30. Skin Rejuvenation and Resurfacing
31. Gynecomastia Surgery
32. Hair Transplant Surgery
33. Tattoo Removal
33 simple steps to expose the true you.
Styled by Lanech.
(See Before Photo below)
To many people, breasts represent beauty and femininity. Breast augmentation is a surgical procedure that can be used to enhance the size, shape, or fullness of the breasts. We look forward to assisting you in achieving the very best possible results for your breast augmentation. Contact us today to schedule a consultation at (972) 543-2477. thetranscenter.com/transwomen/breast-augmentation/
U.S. Marine Sgt. Travis Riggs with the Marine Security Augmentation Unit (MSAU), engages his target during a weapons field test of the M27 Infantry Automatic Rifle at Marine Corps Base Quantico, Va., Feb. 21, 2014. The MSAU Marines conducted the live-fire range in order to familiarize themselves with the new weapons system. (DoD photo by Staff Sgt. Ezekiel R. Kitandwe/Released)
Surveillance society: freedom going down the toilet.
Let’s use aerosolized nano-particulate matter (Where have I heard this before?) to make controllable nano-swarms of nanobots. Once these bio-penetrable microbots enter the body they will be taken into the vascular system where they can create clots (Where have I heard this before?). These nano-parasites will also cross the blood-brain barrier. And just think: these nanites are pretty much impossible to detect.
If you are interested in learning about these kinds of technologies, then watch this lecture by Dr. James Giordano:
www.youtube.com/watch?v=SxQXMPJcDUs
We will also use inhalables, ingestibles, and injectables (I wonder what could be done with this?) to get these nano-smartbots into your bodies. We will use advanced neuropsychopharmacologics along with nano-particles that are designed to pass into the brain. We will use these nanoid robotics with their various sensors and transmitters to remotely monitor the brain in real-time. We will use these neuro-sensory augmentation nano-devices (programmed closed-loop brain devices) for cognitive augmentation. We will employ nanoparticles, nanowires, carbon nanotubes, and interfaces to augment brain functions and brain circuitry. We will use a multimodal artificial sensory-memory system comprised of sensors that will generate biomimetic visual, auditory, tactile inputs, and flexible carbon nanotube synaptic transistors that will possess synapse-like signals for the processing and modifying of behaviours. We will hack the nervous system, brain and mechanical-electrical communication systems. We will use computational brain-machine interfaces—neuro-net systems/hybrid cyborg systems/biological drone systems—for human-computer interaction. With artificial intelligence, cognitive modelling and neural networks, we will merge DNA systems with quantum computing.
Take the 666 biochip tattoo with its sensitive, soft, and flexible application. Take the Beast cellchip for its fast and biocompatible operation. This 3D printed cybernetic tattoo brain-computer interface only requires a minimally invasive procedure. An automated machine will quickly stitch it into your hand or forehead, thus grafting it into your skin. This procedure will only take a few minutes. This parasitic micro/nanotechnology will run off the energy of its biological host, using enzyme-based biofuel cells to power it. With this Beast-technology we will modify humanity, connecting it to a collective transhuman hivemind system (666). When you hear the command you must collectively bow down and worship the Beast. Then you, along with all transhumanity, will be one with the Beast.
Don’t lose your love for the truth or you will forsake what’s right. Don’t lose your ability to think independently or you will forsake discernment. If you do, you will fall into the trap of a totalitarian system. Then you will be ruled by a tyrant who will impose strict uniformity. In such a system there will be no free-flow of ideas. Instead, you’ll have to follow the collective: be woke and conform! Indeed, a New World Order authoritarian system is in the making. This system will control you via a techno-commerce data system, which will be linked to you in real time. Its motto will be: go woke or go broke! Like the pagan ritual of Burning Man (Wicker Man), we will burn down man; then out of the ashes he will rise up like a transhuman phoenix—born again in the new age—a new global citizen. Burning Man…Building Back Better…666…merging Man and Machine…Transhumanism. Join the Aquarian Decade…the Great Reset…Agenda 2030…the age of new birth! Follow the rising of the false sun: the false christ, the Beast. Walk in the false light. Follow Lucifer the false light-bringer and his false christ.
John 3:19-21 “This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.”
Kanchipuram a otherwise known as Kanchi (previously romanized as Kāñci-pura, Conjevaram) is a city in the Indian state of Tamil Nadu, 72 km from Chennai – the capital of Tamil Nadu. The city covers an area of 11.605 km2 and had a population of 164,265 in 2001. It is the administrative headquarters of Kanchipuram District. Kanchipuram is well-connected by road and rail. Chennai International Airport is the nearest domestic and international airport to the city, which is located at Tirusulam in Kanchipuram district.
Located on the banks of the Vegavathy River, Kanchipuram has been ruled by the Pallavas, the Medieval Cholas, the Later Cholas, the Later Pandyas, the Vijayanagar Empire, the Carnatic kingdom, and the British. The city's historical monuments include the Kailasanathar Temple and the Vaikunta Perumal Temple. Historically, Kanchipuram was a centre of education and was known as the ghatikasthanam, or "place of learning". The city was also a religious centre of advanced education for Jainism and Buddhism between the 1st and 5th centuries.
In Hindu theology, Kanchipuram is one of the seven Indian cities to reach final attainment. The city houses Varadharaja Perumal Temple, Ekambareswarar Temple, Kamakshi Amman Temple, and Kumarakottam Temple, which are some of major Hindu temples in the state. The city is a holy pilgrimage site for both Saivites and Vaishnavites. Of the 108 holy temples of the Hindu god Vishnu, 14 are located in Kanchipuram. The city is well known for its hand woven silk sarees and most of the city's workforce is involved in the weaving industry.
Kanchipuram is administered by a Special grade municipality constituted in 1947. It is the headquarters of the Kanchi matha, a Hindu monastic institution believed to have been founded by the Hindu saint and commentator Adi Sankaracharya, and was the capital city of the Pallava Kingdom between the 4th and 9th centuries.
Kanchipuram has been chosen as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
ETYMOLOGY
Kanchipuram was known in early Tamil literature as Kachi or Kachipedu but was later Sanskritized to Kanchi or Kanchipuram. According to legend, the name Kanchi is derived from Ka referring to the Hindu god Brahma and anchi, referring to his worship of Hindu god Vishnu at this place. The earliest inscription from the Maurya period (325–185 BCE) denote the city as Kanchipuram, where King Visnugopa was defeated by Samudragupta Maurya (320–298 BCE). Patanjali (150 BCE or 2nd century BCE) refers to the city in his Mahabhasya as Kanchipuraka. The city was referred to by various Tamil names like Kanchi, Kanchipedu and Sanskrit names like Kanchipuram. The Pallava inscriptions from (250–355) and the inscriptions of the Chalukya dynasty refers the city as Kanchipura. Jaina Kanchi refers to the area around Tiruparutti Kundram. During the British rule, the city was known as Conjeevaram and later as Kanchipuram. The municipal administration was renamed Kancheepuram, while the district retains the name Kanchipuram.
HISTORY
While it is widely accepted that Kanchipuram had served as an Early Chola capital, the claim has been contested by Indian historian P. T. Srinivasa Iyengar who wrote that the Tamil culture of the Sangam period did not spread through the Kanchipuram district, and cites the Sanskritic origins of its name in support of his claim. The earliest references to Kanchipuram are found in the books of the Sanskrit grammarian Patanjali, who lived between the 3rd and 2nd centuries BCE. The city is believed to have been part of the mythical Dravida Kingdom of the Mahabharatha, and was described as "the best among cities" (Sanskrit: Nagareshu Kanchi) by the 4th-century Sanskrit poet, Kalidasa. The city was regarded as the "Banaras of the South". Kanchipuram grew in importance when the Pallavas of southern Andhra Pradesh, wary of constant invasions from the north, moved their capital south to the city in the 6th century. The Pallavas fortified the city with ramparts, wide moats, well-laid-out roads, and artistic temples. During the reign of the Pallava King Mahendravarman I, the Chalukya King Pulakesin II (610–642) invaded the Pallava kingdom as far as the Kaveri River. The Pallavas successfully defended Kanchipuram and foiled repeated attempts to capture the city. A second invasion ended disastrously for Pulakesin II, who was forced to retreat to his capital Vatapi which was besieged and Pulakesin II was killed by Narasimhavarman I (630–668), son of Mahendravarman I (600–630), at the Battle of Vatapi. Under the Pallavas, Kanchipuram flourished as a centre of Hindu and Buddhist learning. King Narasimhavarman II built the city's important Hindu temples, the Kanchi Kailasanathar Temple, the Varadharaja Perumal Temple and the Iravatanesvara Temple. Xuanzang, a Chinese traveller who visited Kanchipuram in 640, recorded that the city was 9.7 km in circumference and that its people were renowned for their bravery, piety, love of justice, and veneration for learning. The Medieval Chola king Aditya I conquered the Pallava kingdom, including Kanchipuram, after defeating the Pallava ruler Aparajitavarman (880–897) in about 890. Under the Cholas, the city was the headquarters of the northern viceroyalty. The province was renamed "Jayamkonda Cholamandalam" during the reign of King Raja Raja Chola I (985–1014), who constructed the Karchapeswarar Temple and renovated the Kamakshi Amman Temple. His son, Rajendra Chola I (1012–44) constructed the Yathothkari Perumal Temple. According to the Siddhantasaravali of Trilocana Sivacharya, Rajendra Chola I brought a band of Saivas with him on his return from the Chola expedition to North India and settled them in Kanchipuram. In about 1218, the Pandya king Maravarman Sundara Pandyan (1216–1238) invaded the Chola country, making deep inroads into the kingdom which was saved by the intervention of the Hoysala king Vira Narasimha II (1220–1235), who fought on the side of the Chola king Kulothunga Chola III. Inscriptions indicate the presence of a powerful Hoysala garrison in Kanchipuram, which remained in the city until about 1230. Shortly afterwards, Kanchipuram was conquered by the Telugu Cholas, from whom Jatavarman Sundara Pandyan I took the city in 1258. The city remained with the Pandyas until 1311 when the Sambuvarayars declared independence, taking advantage of the anarchy caused by Malik Kafur's invasion. After short spells of occupation by Ravivarman Kulasekhara of Venad (Quilon, Kerala) in 1313–1314 and the Kakatiya ruler Prataparudra II, Kanchipuram was conquered by the Vijayanagar general Kumara Kampana, who defeated the Madurai Sultanate in 1361.
The Vijayanagar Empire ruled Kanchipuram from 1361 to 1645. The earliest inscriptions attesting to Vijayanagar rule are those of Kumara Kampanna from 1364 and 1367, which were found in the precincts of the Kailasanathar Temple and Varadaraja Perumal Temple respectively. His inscriptions record the re-institution of Hindu rituals in the Kailasanathar Temple that had been abandoned during the Muslim invasions. Inscriptions of the Vijayanagar kings Harihara II, Deva Raya II, Krishna Deva Raya, Achyuta Deva Raya, Sriranga I, and Venkata II are found within the city. Harihara II endowed grants in favour of the Varadaraja Perumal Temple. In the 15th century, Kanchipuram was invaded by the Velama Nayaks in 1437, the Gajapati kingdom in 1463–1465 and 1474–75 and the Bahmani Sultanate in about 1480. A 1467 inscription of Virupaksha Raya II mentions a cantonment in the vicinity of Kanchipuram. In 1486, Saluva Narasimha Deva Raya, the governor of the Kanchipuram region, overthrew the Sangama Dynasty of Vijayanagar and founded the Saluva Dynasty. Like most of his predecessors, Narasimha donated generously to the Varadaraja Perumal Temple. Kanchipuram was visited twice by the Vijayanagar king Krishna Deva Raya, considered to be the greatest of the Vijayanagar rulers, and 16 inscriptions of his time are found in the Varadaraja Perumal Temple. The inscriptions in four languages – Tamil, Telugu, Kannada, and Sanskrit – record the genealogy of the Tuluva kings and their contributions, along with those of their nobles, towards the upkeep of the shrine. His successor, Achyuta Deva Raya, reportedly had himself weighed against pearls in Kanchipuram and distributed the pearls amongst the poor. Throughout the second half of the 16th and first half of the 17th centuries, the Aravidu Dynasty tried to maintain a semblance of authority in the southern parts after losing their northern territories in the Battle of Talikota. Venkata II (1586–1614) tried to revive the Vijayanagar Empire, but the kingdom relapsed into confusion after his death and rapidly fell apart after the Vijayanagar king Sriranga III's defeat by the Golconda and Bijapur sultanates in 1646.
After the fall of the Vijayanagar Empire, Kanchipuram endured over two decades of political turmoil. The Golconda Sultanate gained control of the city in 1672, but lost it to Bijapur three years later. In 1676, Shivaji arrived in Kanchipuram at the invitation of the Golconda Sultanate in order to drive out the Bijapur forces. His campaign was successful and Kanchipuram was held by the Golconda Sultanate until its conquest by the Mughal Empire led by Aurangazeb in October 1687. In the course of their southern campaign, the Mughals defeated the Marathas under Sambhaji, the elder son of Shivaji, in a battle near Kanchipuram in 1688 which caused considerable damage to the city but cemented Mughal rule. Soon after, the priests at the Varadaraja Perumal, Ekambareshwarar and Kamakshi Amman temples, mindful of Aurangazeb's reputation for iconoclasm, transported the idols to southern Tamil Nadu and did not restore them until after Aurangazeb's death in 1707. Under the Mughals, Kanchipuram was part of the viceroyalty of the Carnatic which, in the early 1700s, began to function independently, retaining only a nominal acknowledgement of Mughal rule. The Marathas invaded Kanchipuram during the Carnatic period in 1724 and 1740, and the Nizam of Hyderabad in 1742.
Kanchipuram was a battlefront for the British East India Company in the Carnatic Wars against the French East India Company and in the Anglo-Mysore Wars with the Sultanate of Mysore. The popular 1780 Battle of Pollilur of the Second Anglo-Mysore War, known for the use of rockets by Hyder Ali of Mysore, was fought in the village of Pullalur near Kanchipuram. In 1763, the British East India Company assumed indirect control from the Nawab of the Carnatic over the erstwhile Chingleput District, comprising the present-day Kanchipuram and Tiruvallur districts, in order to defray the expenses of the Carnatic wars. The Company brought the territory under their direct control during the Second Anglo-Mysore War, and the Collectorate of Chingleput was created in 1794. The district was split into two in 1997 and Kanchipuram made the capital of the newly created Kanchipuram district.
GEOGRAPHY
Kanchipuram is located at 12.98°N 79.71°E, 72 km south-west of Chennai on the banks of the Vegavathi River, a tributary of the Palar River. The city covers an area of 11.6 km2 and has an elevation of 83.2 m above sea level. The land around Kanchipuram is flat and slopes towards the south and east. The soil in the region is mostly clay, with some loam, clay, and sand, which are suitable for use in construction. The Chingleput District Manual (1879) describes the region's soils as "highly inferior" and "highly stony or mixed with lime, gravel, soda and laterite". It has been postulated that the granite required for the Varadaraja Perumal Temple might have been obtained from the Sivaram Hills located 10 miles east of Kanchipuram. The area is classified as a Seismic Zone II region, and earthquakes of up to magnitude 6 on the Richter Scale may be expected. Kanchipuram is subdivided into two divisions – Big Kanchi, also called Shiva Kanchi occupies the western portion of the city and is the larger of the two divisions. Little Kanchi, also called Vishnu Kanchi, is located on the eastern fringes of the city. Most of the Shiva temples lie in Big Kanchi while most of the Vishnu temples lie in Little Kanchi.
Ground water is the major source of water supplies used for irrigation – the block of Kanchipuram has 24 canals, 2809 tanks, 1878 tube wells and 3206 ordinary wells. The area is rich in medicinal plants, and historic inscriptions mention the medicinal value. Dimeria acutipes and cyondon barberi are plants found only in Kanchipuram and Chennai.
CLIMATE
Kanchipuram generally experiences hot and humid climatic conditions throughout the year. Temperatures reache an average maximum of 37.5 °C between April and July, and an average minimum of 20.5 °C between December and February. The daytime heat during summer can be oppressive; temperatures can reach 43 °C. Relative humidities of between 58% and 84% prevail throughout the year. The humidity reaches its peak during the morning and is lowest in the evening. Relative humidity is higher between November and January and is lowest throughout June.
The city receives an average of 1064 mm of rainfall annually, 68% of which falls during the northeast monsoon. Most of the precipitation occurs in the form of cyclonic storms caused by depressions in the Bay of Bengal during the northeast monsoon. The prevailing wind direction is south-westerly in the morning and south-easterly in the evening.
GOVERNMENT AND POLITICS
The Kanchipuram municipality was officially constituted in 1866, covering 7.68 km2, and its affairs were administered by a municipal committee. It was upgraded to a grade I municipality in 1947, selection grade municipality in 1983 and special grade municipality in 2008. As of 2011 the municipality occupies 11.6 km2, has 51 wards and is the biggest municipality in Kanchipuram district. The functions of the municipality are devolved into six departments: General, Engineering, Revenue, Public Health, Town Planning and the Computer Wing, all of which are under the control of a Municipal Commissioner, who is the supreme executive head. The legislative powers are vested in a body of 51 members, each representing one ward. The legislative body is headed by an elected Chairperson who is assisted by a Deputy Chairperson.
Kanchipuram comes under the Kanchipuram state assembly constituency. From the state delimitation after 1967, seven of the ten elections held between 1971 and 2011 were won by the Anna Dravida Muneetra Kazhagam (ADMK). Dravida Munnetra Kazhagam (DMK) won the seat during the 1971 and 1989 elections and its ally Pattali Makkal Katchi won the seat during the 2006 elections. The current member of the legislative assembly is V. Somasundaram from the ADMK party.
Kanchipuram Lok Sabha constituency is a newly formed constituency of the Parliament of India after the 2008 delimitation. The constituency originally existed for the 1951 election, and was formed in 2008 after merging the assembly segments of Chengalpattu, Thiruporur, Madurantakam (SC), Uthiramerur and Kanchipuram, which were part of the now defunct Chengalpattu constituency, and Alandur, which was part of the Chennai South constituency. This constituency is reserved for Scheduled Castes (SC) candidates. K. Maragatham from the All India Anna Dravida Munnetra Kazhagam is the current Member of Parliament for the constituency. Indian writer, politician and founder of the DMK, C. N. Annadurai, was born and raised in Kanchipuram. He was the first member of a Dravidian party to hold that post and was the first non-Congress leader to form a majority government in post-colonial India.
Policing in the city is provided by the Kanchipuram sub-division of the Tamil Nadu Police headed by a Deputy Superintendent of Police. The force's special units include prohibition enforcement, district crime, social justice and human rights, district crime records and special branch that operate at the district level police division, which is headed by a Superintendent of Police.
DEMOGRAPHICS
During the rule of King Narasimha Varma in the 7th century, the city covered about 10 square kilometres and had a population of 10,000. The population increased to 13,000 in subsequent years and the city developed cross patterned links with rectangular streets. The settlements in the city were mostly caste based. During the period of Nandivarma Pallavan II, houses were built on raised platforms and burnt bricks. The concepts of the verandah in the front yard, garden in the backyard, ventilation facilities and drainage of rainwater were all introduced for the first time. The centre of the city was occupied by Brahmins, while the Tiruvekka temple and houses of agricultural labourers were situated outside the city. There were provisions in the city's outskirts for training the cavalry and infantry.
During the Chola era, Kanchipuram was not the capital, but the kings had a palace in the city and lot of development was extended eastwards. During the Vijayanagara period, the population rose to 25,000. There were no notable additions to the city's infrastructure during British rule. The British census of 1901 recorded that Kanchipuram had a population of 46,164, consisting of 44,684 Hindus, 1,313 Muslims, 49 Christians and 118 Jains.
According to 2011 census, Kanchipuram had a population of 164,384 with a sex-ratio of 1,005 females for every 1,000 males, much above the national average of 929. A total of 15,955 were under the age of six, constituting 8,158 males and 7,797 females. Scheduled Castes and Scheduled Tribes accounted for 3.55% and .09% of the population respectively. The average literacy of the city was 79.51%, compared to the national average of 72.99%. The city had a total of 41807 households. There were a total of 61,567 workers, comprising 320 cultivators, 317 main agricultural labourers, 8,865 in house hold industries, 47,608 other workers, 4,457 marginal workers, 61 marginal cultivators, 79 marginal agricultural labourers, 700 marginal workers in household industries and 3,617 other marginal workers. About 800,000 (800,000) pilgrims visit the city every year as of 2001. As per the religious census of 2011, Kancheepuram had 93.38% Hindus, 5.24% Muslims, 0.83% Christians, 0.01% Sikhs, 0.01% Buddhists, 0.4% Jains, 0.11% following other religions and 0.01% following no religion or did not indicate any religious preference.Kanchipuram has 416 hectares of residential properties, mostly around the temples. The commercial area covers 62 hectares, constituting 6.58% of the city. Industrial developments occupy around 65 hectares), where most of the handloom spinning, silk weaving, dyeing and rice production units are located. 89.06 hectares are used for transport and communications infrastructure, including bus stands, roads, streets and railways lines
ECONOMY
The major occupations of Kanchipuram are silk sari weaving and agriculture. As of 2008, an estimated 5,000 families were involved in sari production. The main industries are cotton production, light machinery and electrical goods manufacturing, and food processing. There are 25 silk and cotton yarn industries, 60 dyeing units, 50 rice mills and 42 other industries in the Kanchipuram. Another important occupation is tourism and service related segments like hotels, restaurants and local transportation.
Kanchipuram is a traditional centre of silk weaving and handloom industries for producing Kanchipuram Saris. The industry is worth ₹ 100 cr (US$18.18 million), but the weaving community suffers from poor marketing techniques and duplicate market players. In 2005, "Kanchipuram Silk Sarees" received the Geographical Indication tag, the first product in India to carry this label. The silk trade in Kanchipuram began when King Raja Raja Chola I (985–1014) invited weavers to migrate to Kanchi. The craft increased with the mass migration from Andhra Pradesh in the 15th century during the Vijayanagara rule. The city was razed during the French siege of 1757, but weaving re-emerged in the late 18th century.
All major nationalized banks such as Vijaya Bank, State Bank of India, Indian Bank, Canara Bank, Punjab National Bank, Dena Bank and private banks like ICICI Bank have branches in Kanchipuram. All these banks have their Automated teller machines located in various parts of the city.
HUMAN RIGHTS
Kanchipuram has more than the national average rate of child labour and bonded labour. The local administration is accused of aiding child labour by opening night schools in Kanchipuram from 1999. There is an estimated 40,000 to 50,000 child workers in Kanchipuram compared to 85,000 in the same industry in Varanasi. Children are commonly traded for sums of between ₹ 10,000 and 15,000 (200 – $300) and there are cases where whole families are held in bondage. Child labour is prohibited in India by the Children (Pledging of Labour) Act and Child Labour (Prohibition and Regulation) Act, but these laws are not strictly enforced.
TRANSPORT, COMMUNICATION AND UTILITY SERVICES
Kanchipuram is most easily accessible by road. The Chennai – Bangalore National Highway, NH 4 passes the outskirts of the city. Daily bus services are provided by the Tamil Nadu State Transport Corporation to and from Chennai, Bangalore, Villupuram, Tirupathi, Thiruthani, Tiruvannamalai, Vellore, Salem, Coimbatore and Pondicherry. There are two major bus routes to Chennai, one connecting via Guindy and the other via Tambaram. Local bus services are provided by The Villupuram division of Tamil Nadu State Transport Corporation. As of 2006, there were a total of 403 buses for 191 routes operated out of the city.
The city is also connected to the railway network through the Kanchipuram railway station. The Chengalpet – Arakkonam railway line passes through Kanchipuram and travellers can access services to those destinations. Daily trains are provided to Pondicherry and Tirupati, and there is a weekly express train to Madurai and a bi-weekly express train to Nagercoil. Two passenger trains from both sides of Chengalpattu and Arakkonam pass via Kanchipuram.
The nearest domestic as well as international airport is Chennai International Airport, located at a distance of 72 km from the city.
Telephone and broadband internet services are provided by Bharat Sanchar Nigam Limited (BSNL), India's state-owned telecom and internet services provider. Electricity supply is regulated and distributed by the Tamil Nadu Electricity Board (TNEB). Water supply is provided by the Kanchipuram municipality; supplies are drawn from subterranean springs of Vegavati river. The head works is located at Orikkai, Thiruparkadal and St. Vegavathy, and distributed through overhead tanks with a total capacity of 9.8 litres. About 55 tonnes of solid waste are collected from the city daily at five collection points covering the whole of the city. The sewage system in the city was implemented in 1975; Kanchipuram was identified as one of the hyper endemic cities in 1970. Underground drainage covers 82% of roads in the city, and is divided into east and west zones for internal administration.
EDUCATION
Kanchipuram is traditionally a centre of religious education for the Hindu, Jainism and Buddhism faiths. The Buddhist monasteries acted as nucleus of the Buddhist educational system. With the gradual resurrection of Hinduism during the reign of Mahendra Varman I, the Hindu educational system gained prominence with Sanskrit emerging as the official language.
As of 2011 Kanchipuram has 49 registered schools, 16 of which are run by the city municipality. The district administration opened night schools for educating children employed in the silk weaving industry – as of December 2001, these schools together were educating 127 people and 260 registered students from September 1999. Larsen & Toubro inaugurated the first rail construction training centre in India at Kanchipuram on 24 May 2012, that can train 300 technicians and 180 middle level managers and engineers each year. Sri Chandrasekharendra Saraswathi Viswa Mahavidyalaya and Chettinad Academy of Research and Education (CARE) are the two Deemed universities present in Kanchipuram.
Kanchipuram is home to one of the four Indian Institute of Information of Technology, a public private partnered institute, offering under graduate and post graduate programs in information technology. The city has two medical colleges – Arignar Anna Memorial Cancer Institute and Hospital, established in 1969 is operated by the Department of Health, Government of Tamil Nadu and the privately owned Meenakshi Medical College. The city has 6 engineering colleges, 3 polytechnic institutes and 6 arts and science colleges.
RELIGION
BUDDHISM
Buddhism is believed to have flourished in Kanchipuram between the 1st and 5th centuries. Some notable Buddhists associated with Kanchipuram are Āryadeva (2nd–3rd centuries) – a successor of Nāgārjuna of Nalanda University, Dignaga and the Pali commentators Buddhaghosa and Dhammapala. According to a popular tradition, Bodhidharma, a 5th/6th-century Buddhist monk and founder of Shaolin Kung Fu was the third son of a Pallava king from Kanchipuram. However, other traditions ascribe his origins to other places in Asia. Buddhists institutions from Kanchipuram were instrumental in spreading Theravada Buddhism to the Mon people of Myanmar and Thailand who in return spread the religion to the incoming Burmese and Thai people.
JAINISM
It is thought that Jainism was introduced into Kanchipuram by Kunda Kundacharya (1st century). Jainism spread to the city by Akalanka (3rd century). Kalbhras, the rulers of Kanchipuram before the Pallavas, followed Jainism which gained popularity from royal patronage. The Pallava kings, Simhavishnu, Mahendra Varman and Simhavarman (550–560) followed Jainism, until the advent of Nayanmars and Azhwars during the 6th and 7th centuries. Mahendravarman I converted from Jainism to Hinduism under the influence of the Naynamar, Appar, was the turning point in the religious geography. The two sects of Hinduism, Saivism and Vaishnavism were revived under the influence of Adi Sankara and Ramanuja respectively. Later Cholas and Vijayanagara kings tolerated Jainism, and the religion was still practiced in Kanchi.
Trilokyanatha/Chandraprabha temple is a twin Jain temple that has inscriptions from Pallava king, Narasimhavarman II and the Chola kings Rajendra Chola I, Kulothunga Chola I and Vikrama Chola, and the Kanarese inscriptions of Krishnadevaraya. The temple is maintained by Tamil Nadu archaeological department.
HINDUISM
Hindus regard Kanchipuram to be one of the seven holiest cities in India, the Sapta Puri. According to Hinduism, a kṣetra is a sacred ground, a field of active power, and a place where final attainment, or moksha, can be obtained. The Garuda Purana says that seven cities, including Kanchipuram are providers of moksha. The city is a pilgrimage site for both Saivites and Vaishnavites.
Ekambareswarar Temple in northern Kanchipuram, dedicated to Shiva, is the largest temple in the city. Its gateway tower, or gopuram, is 59 metres tall, making it one the tallest temple towers in India. The temple is one of five called Pancha Bhoota Stalams, which represent the manifestation of the five prime elements of nature; land, water, air, sky, and fire. Ekambareswarar temple temple represents earth.
Kailasanathar Temple, dedicated to Shiva and built by the Pallavas, is the oldest Hindu temple in existence and is declared an archaeological monument by the Archaeological Survey of India. It has a series of cells with sculptures inside. In the Kamakshi Amman Temple, goddess Parvati is depicted in the form of a yantra, Chakra or peetam (basement). In this temple, the yantra is placed in front of the deity. Adi Sankara is closely associated with this temple and is believed to have established the Kanchi matha after this temple.
Muktheeswarar Temple, built by Nandivarman Pallava II (720–796) and Iravatanesvara Temple built by Narasimhavarman Pallava II (720–728) are the other Shiva temples from the Pallava period. Kachi Metrali – Karchapeswarar Temple, Onakanthan Tali, Kachi Anekatangapadam, Kuranganilmuttam, and Karaithirunathar Temple in Tirukalimedu are the Shiva temples in the city reverred in Tevaram, the Tamil Saiva canonical work of the 7th–8th centuries.
Kumarakottam Temple, dedicated to Muruga, is located between the Ekambareswarar temple and Kamakshi Amman temple, leading to the cult of Somaskanda (Skanda, the child between Shiva and Parvati). Kandapuranam, the Tamil religious work on Muruga, translated from Sanskrit Skandapurana, was composed in 1625 by Kachiappa Shivacharya in the temple.
Varadharaja Perumal Temple, dedicated to Vishnu and covering 93,000 m2, is the largest Vishnu temple in Kanchipuram. It was built by the Cholas in 1053 and was expanded during the reigns of Kulottunga Chola I (1079–1120) and Vikrama Chola (1118–1135). It is one of the divyadesams, the 108 holy abodes of Vishnu. The temple features carved lizards, one platted with gold and another with silver, over the sanctum. Clive of India is said to have presented an emerald necklace to the temple. It is called the Clive Makarakandi and is still used to decorate the deity on ceremonial occasions.
Tiru Parameswara Vinnagaram is the birthplace of the azhwar saint, Poigai Alvar. The central shrine has a three-tier shrine, one over the other, with Vishnu depicted in each of them. The corridor around the sanctum has a series of sculptures depicting the Pallava rule and conquest. It is the oldest Vishnu temple in the city and was built by the Pallava king Paramesvaravarman II (728–731).
Ashtabujakaram, Tiruvekkaa, Tiruththanka, Tiruvelukkai, Ulagalantha Perumal Temple, Tiru pavla vannam, Pandava Thoothar Perumal Temple are among the divyadesam, the 108 famous temples of Vishnu in the city. There are a five other divyadesams, three inside the Ulagalantha Perumal temple, one each in Kamakshi Amman Temple and Ekambareswarar Temple.
The Kanchi Matha is a Hindu monastic institution, whose official history states that it was founded by Adi Sankara of Kaladi, tracing its history back to the 5th century BCE. A related claim is that Adi Sankara came to Kanchipuram, and that he established the Kanchi mutt named "Dakshina Moolamnaya Sarvagnya Sri Kanchi Kamakoti Peetam" in a position of supremacy, namely Sarvagnya Peetha, over the other mathas (religious institutions) of the subcontinent, before his death there. Other historical accounts state that the mutt was established probably in the 18th century in Kumbakonam, as a branch of the Sringeri Matha, and that it declared itself independent.
Another mutt which was famous in ancient times was the Upanishad Bramham Mutt, located near Kailasanathar temple, Kanchipuram. It has the Mahasamadhi of Upanishad Bramham, a saint who wrote commentaries on all the major upanishads in Hinduism. It is said that the great Sage, Sadasiva Brahmendra took to sanyasa at this mutt.
OTHER RELIGIONS
The city has two mosques; one near the Ekambareswarar temple was built during the rule of Nawab of Arcot in the 17th century, and another near the Vaikunta Perumal temple shares a common tank with the Hindu temple. Muslims take part in the festivals of the Varadarajaswamy temple. Christ Church is the oldest Christian church in the city. It was built by a British man named Mclean in 1921. The church is built in Scottish style brick structure with arches and pillars.
WIKIPEDIA
When it comes to procedures like breast augmentation and pregnancy it is not often a wise combination to make. As per reports, the kids born to any woman with breast augmentation surgeries like silicon breast implants can have some adverse impact on their upbringing. As silicones are present in...
blogigot.com/is-breast-augmentation-surgery-safe-during-p...
Cfr. notes¹ over the above image.
NOTES
1. J. Hudson 2008: Gabriola 5.92 typeface.
M.F. Benton 1918: Century schoolbook typeface.
REFERENCES
C. Reid 2015: Roads were not built for cars.
G. Spriano & al. 2008: La bicicletta.
P. Zheutlin 2007: Around the world on 2 wheels.
F. Bulsara & al. 1978: Bicycle race.
I. Illich 1974: Energy and equity.
T.M. Klapötke 2017: Chemistry of HE materials, pp. 191-200.
KE · G · M · N₈ · EMBT · MSTC · PLR · 5PO · CBRNE · DRA · IHPVAS · ETMPHG · CWCS1B · ATGM · Pike HVRRPG · NGDS XM1147AMP MBTPGM 120 · AEP55 STANAG 4569L6 · VPAM-PM14 · Сотник ИЗ · NSC
░░░░░███████]▄▄▄▄▄▄▄▄▄
▂▃▄▅███████▅▄▃▂
Il█████████████████].
◥⊙▲⊙▲⊙▲⊙▲⊙▲⊙▲⊙◤
A medical support team augmentation class trains on Joint Base San Antonio-Fort Sam Houston, Texas, Nov. 18, 2014. U.S. military members learned how to use Personal Protective Equipment and proper procedures when working in areas contaminated with the Ebola virus. The class was part of a week-long training hosted by U.S. Army North (Fifth Army), to enhance the skills of first responders. (U.S. Air Force photo by Senior Airman Westin Warburton/Released)
"Route 30 to QC Hall Augmentation"
Saulog Transit 717182
Company/Owner: Saulog Transit, Inc.
Route: Cavite City-Plaza Lawton
(QC Augmentation Route: Quezon City Hall-Gilmore)
Area of Service: Cavite, CALABARZON (R4A)
Type of Service: PUB Provincial Operation Bus
Classification: Regular Airconditioned Bus
Coachbuilder: (Xiamen) Golden Dragon Bus Automotive Ind.
Model: XML6102
Chassis: LFZ6102
Engine: YC6L270-30
Transmission: M/T
Speed: 6 Forward, 1 Reverse
Suspension Type: Airsuspension
Seat Configuration: 2x2
Maximum Capacity: 45+2
Shot Location: Quezon Memorial Circle, Quezon City
Date Taken: February 15, 2021
Badami formerly known as Vatapi, is a town and headquarters of a taluk by the same name, in the Bagalkot district of Karnataka, India. It was the regal capital of the Badami Chalukyas from 540 to 757 AD. It is famous for its rock cut structural temples. It is located in a ravine at the foot of a rugged, red sandstone outcrop that surrounds Agastya lake. Badami has been selected as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
HISTORY
- Dravidian architecture - Badami Chalukyas
- Hindu temple architecture - Badami Chalukya architecture
- Political history of medieval Karnataka - Badami Chalukyas
- Architecture of Karnataka - Badami Chalukya architecture
- Chalukyas of Badami
PRE-HISTORIC
Badami is surrounded by many pre-historic places including Khyad area of Badami, Hiregudda, Sidlaphadi and Kutkankeri (Junjunpadi, Shigipadi and Anipadi), there we can see the rock shelters megalithic burial sites and paintings.
BADAMI CHALUKYAS AND OTHER DYNASTIES
MYTHOLOGY
The Puranic story says the wicked asura Vatapi was killed by sage Agastya (as per Agastya-Vatapi story), the area in which the incident happened so named as Vatapi. At Aihole there was a merchant guild known as Ayyavole Ainuravaru lived in the area have reformed. As per scholar Dr. D. P. Dikshit, the first Chalukya king was Jayasimha (a feudatory lord in the Kadamba dynasty), who in 500 AD established the Chalukya kingdom. His grandson Pulakeshin Ibuilt a fort at Vatapi.
BADAMI CHALUKYAS
It was founded in 540 AD by Pulakeshin I (535-566 AD), an early ruler of the Chalukyas. His sons Kirtivarma I (567-598 AD) and his brother Mangalesha (598-610 AD) constructed the cave temples.Kirtivarma I strengthened Vatapi and had three sons Pulakeshin II, Vishnuvardhana and Buddhavarasa, who at his death were minors, thus making them ineligible to rule, so Kirtivarma I's brother Mangalesha took the throne and tried to establish rule, only to be killed by Pulakeshin II who ruled between 610 A.D to 642 A.D. Vatapi was the capital of the Early Chalukyas, who ruled much of Karnataka, Maharashtra, Few parts of Tamil Nadu and Andhra Pradesh between the 6th and 8th centuries. The greatest among them was Pulakeshin II (610-642 AD) who defeated many kings including the Pallavas of Kanchipuram.
The rock-cut Badami Cave Temples were sculpted mostly between the 6th and 8th centuries. The four cave temples represent the secular nature of the rulers then, with tolerance and a religious following that inclines towards Hinduism, Buddhism and Jainism. cave 1 is devoted to Shiva, and Caves 2 and 3 are dedicated to Vishnu, whereas cave 4 displays reliefs of Jain Tirthankaras. Deep caverns with carved images of the various incarnations of Hindu gods are strewn across the area, under boulders and in the red sandstone. From an architectural and archaeological perspective, they provide critical evidence of the early styles and stages of the southern Indian architecture.
The Pallavas under the king Narasimhavarma I seized it in 642 AD & destroyed the vatapi. Pulakeshin II's son Vikramaditya I of Chalukyas drove back Pallavas in 654 AD and led a successful attack on Kanchipuram, the capital of Pallavas. Then Rashtrakutas came to power in Karnataka including Badami around 757 AD and the town lost its importance. Later it was ruled by the Hoysalas.
Then it passed on to Vijayanagara empire, The Adil Shahis, Mughal Empire, The Savanur Nawabs (They were vassals of Nizams and Marathas), The Maratha, Hyder Ali. The Britishers made it part of the Bombay Presidency.
INSCRIPTIONS
Badami has eighteen inscriptions, among them some inscriptions are important. The first Sanskrit inscription in old Kannada script, on a hillock dates back to 543 CE, from the period of Pulakeshin I (Vallabheswara), the second is the 578 CE cave inscription of Mangalesha in Kannada language and script and the third is the Kappe Arabhatta records, the earliest available Kannada poetry in tripadi (three line) metre. one inscription near the Bhuthanatha temple also has inscriptions dating back to the 12th century in Jain rock-cut temple dedicated to the Tirtankara Adinatha.
VATAPI GANAPATI
In the Carnatic music and Hamsadhwani raga the Vatapi Ganapatim Bhaje by the composer Muthuswami Dikshitar. The idol of Vatapi Ganapati brought from Badami by Pallavas, is now in the Uthrapathiswaraswamy Temple, near Thanjavur of Tamil Nadu.
In 7th century, Vatapi Ganapati idol was brought from Badami (Vatapi - Chalukya capital) by Pallava who defeated Chalukyas.
TOURISM
Landmarks in Badami include cave temples, gateways, forts, inscriptions and sculptures.
- A Buddhist cave in a natural setting that can be entered only by crawling on knees.
- The Bhuhtanatha temple, a small shrine, facing the lake, constructed in 5th century.
- Badami Fort situated on top of the hill.
- Many Shivalayas including the Malegatti Shivalaya with 7th century origins.
- The Dattatreya temple.
- The Mallikarjuna temple dating back to the 11th century, built on a star shaped plan.
- a Dargah, a dome of an Islamic place of worship on the south fort side.
- Vista points on top of the North Fort for the view of the ancient town below.
- Temple of Banashankari, a Kuladevata (family deity) for many families, is located near Badami.
- Archaeological museum, that has collection of sculptures from Badami, Aihole and Pattadakal.
BADAMI CAVE TEMPLES
The Badami cave temples are a complex of four cave temples located at Badami, a town in the Bagalkot district in the north part of Karnataka, India. They are considered an example of Indian rock-cut architecture, especially Badami Chalukya architecture initiated during the 6th century. Badami was previously known as Vataapi Badami, the capital of the early Chalukya dynasty, who ruled much of Karnataka from middle of the sixth until the middle of the eighth centuries. Badami is situated on the west bank of an artificial lake filled with greenish water dammed by an earthen wall faced with stone steps. Badami is surrounded in the north and south by forts built in later times from the ramparts that crown their summits.
The Badami cave temples represent some of the earliest known experimentation of Hindu temple prototypes for later temples in the Indian peninsula. Along with Aihole, states UNESCO, their pioneering designs transformed the Malaprabha river valley into a cradle of Temple Architecture, whose ideas defined the components of later Hindu Temples elsewhere. Caves 1 to 3 feature Hindu themes of Shiva and Vishnu, while Cave 4 features Jain icons. There is also a Buddhist Cave 5 which has been converted into a Hindu temple of Vishnu. Another cave identified in 2013 has a number of carvings of Vishnu and other Hindu deities, and water is seen gushing out through the cave all the time.
GEOGRAPHY
The Badami cave temples are located in the Badami town in the north central part of Karnataka, India. The temples are about 110 km northeast from Hubli-Dharwad, the second largest metropolitan area of the state. Malaprabha river is 4.8 km away. Badami, also referred to as Vatapi, Vatapipuri and Vatapinagari in historical texts, and the 6th-century capital of Chalukya dynasty, is at the exit point of the ravine between two steep mountain cliffs. Four cave temples have been excavated in the escarpment of the hill to the south-east of the town above the artificial lake called Agastya Lake created by an earthen dam faced with stone steps. To the west end of this cliff, at its lowest point, is the first cave temple dedicated to Shiva, followed by a cave north east to it dedicated to Vishnu but is at a much higher level. The largest is Cave 3, mostly a Vaishnava cave, is further to the east on the northern face of the hill. The first three caves are dedicated to Hindu gods and goddesses including Brahma, Vishnu and Shiva. The fourth cave, dedicated to Jainism, is a short distance away.
HISTORY OF CAVE TEMPLES
The cave temples, numbered 1 to 4 in the order of their creation, identified in the town of Badami, the capital city of the Chalukya kingdom (also known as Early Chalukyas) are dated from the late 6th century onwards. The exact dating is known only for cave 3 which is a Brahmanical temple dedicated to Vishnu. An inscription found here records the creation of the shrine by Mangalesha in Saka 500 (lunar calendar, spanning 578 to 579 CE). These inscriptions are in Kannada language, and have been the source for dating these rock cave temples to the 6th-century. The Badami caves complex are part of the UNESCO inscribed World Heritage Site under the title "Evolution of Temple Architecture – Aihole-Badami-Pattadakal" in the Malaprabha river valley which is considered a cradle of Temple Architecture, which formed the template for later Hindu temples in the region. The art work in Cave 1 and Cave 2 exhibit the northern Deccan style of 6th- and 7th-century, while those in Cave 3 show a simultaneous co-exhibition of two different ancient Indian artistic traditions – the northern Nagara and the southern Dravida styles. The Cave 3 also shows icons and reliefs in the Vesara style – a creative fusion of ideas from the two styles, as well as some of the earliest surviving historical examples of yantra-chakra motifs and colored fresco paintings in Karnataka. The first three caves feature sculpture of Hindu icons and legends focusing on Shiva and Vishnu, while Cave 4 features Jain icons and themes.
TEMPLE CAVES
The Badami cave temples are composed of mainly four caves, all carved out of the soft Badami sandstone on a hill cliff, dated to the late 6th to 7th centuries. The planning of four caves (1 to 4) is simple. The entrance is a verandah (mukha mandapa) with stone columns and brackets, a distinctive feature of these caves, leading to a columned mandapa – main hall (also maha mandapa) and then to the small square shrine (sanctum sanctorum, garbhaghrha) cut deep into the cave. The cave temples are linked by stepped path with intermediate terraces looking over the town and lake. Cave temples are labelled 1–4 in their ascending series even though this numbering does not necessarily reflect the sequence of excavation.
The cave temples are dated to 6th to 8th century, with an inscription dated to 579 CE. The inscriptions are in old Kannada script. The architecture includes structures built in Nagara style and Dravidian style which is the first and most persistent architectural idiom to be adopted by the early chalukyas There is also the fifth natural cave temple in Badami – a Buddhist temple, a natural cave, which can be entered kneeling on all fours.
CAVE 1
The cave is just about 18 m above the street level on the northwest part of the hill. Access is through series of steps which depict carvings of dwarfish ganas (with "bovine and equine heads") in different postures. The verandah with 21 m length with a width of 20 m in the interior, has four columns all sculpted with reliefs of the god Shiva in different dancing positions and different incarnations. The guardian dwarapalas at the entrance to the cave stand to a height of 1.879 m.
The cave portrays the Tandava-dancing Shiva, as Nataraja. The image, (1.5 m tall, has 18 arms, in a form that express the dance positions arranged in a geometric pattern, which Alice Boner states, is a time division symbolizing the cosmic wheel. Some of the arms hold objects while most express mudras (symbolic hand postures). The objects include drums, trident and axe. Some arms also have serpents coiled around them. Shiva has his son Ganesha and the bull Nandi by his side. Adjoining to the Nataraja, a wall depicts the goddess Durga, depicted slaying the buffalo-demon Mahishasura. Elsewhere, the two sons of Shiva, Ganesha and Kartikkeya, the god of war and family deity of the Chalukya dynasty are seen in one of the carved sculptures on the walls of the cave with Kartikkeya riding a peacock.
The cave also has carved sculptures of the goddesses Lakshmi and Parvati flanking Harihara, a 2.36 m high sculpture of a fused image that is half Shiva and half Vishnu. To the right, Ardhanarishvara, a composite androgynous form of Shiva and his consort Parvati, is sculpted towards the end of the walls. All the carved sculptures show ornaments worn by them, as well as borders with reliefs of various animals and birds. Lotus design is a common theme. On the ceiling are images of the Vidyadhara couples. Through a cleavage in the back side of the cave is a square sanctuary with more images carved.
Other prominent images in the cave are Nandi, the bull, in the sculptural form of Dharmadeva, the god of justice, Bhringi, a devotee of Shiva, a female decorated goddess holding a flat object in her left hand, which are all part of Ardhanarishvara described earlier. The roof in the cave has five carved panels with the central panel depicting the serpent Shesha. The head and bust are well formed and project boldly from the centre of the coil. In another compartment a bass-relief of 0.76 m diameter has carvings of a male and female; the male is Yaksha carrying a sword and the female is Apsara with a flying veil. The succeeding panel has carvings of two small figures; and the panel at the end is carved with lotuses.
CAVE 2
Cave 2, facing north, to the west of Cave 3, created in late 6th century AD, is almost same as cave 1 in terms of its layout and dimensions but it is dedicated primarily to Vishnu. Cave is reached by climbing 64 steps from the first cave. The cave entrance is the verandah, divided by four square pillars, which has carvings from its middle section to the top where there are yali brackets with sculptures within them. The cave is adorned with reliefs of guardians. Like the Cave 1, the cave art carved is a pantheon of Hindu divinities.
The largest relief in Cave 2 shows Vishnu as Trivikrama – with one foot on Earth and another – directed to the north. Other representations of Vishnu in this cave include Varaha (boar) where he is shown rescuing Bhudevi (symbolism for earth) from the depths of ocean, and Krishna avatars – legends found in Hindu Puranas text such as the Bhagavata Purana. Like other major murti (forms) in this and other Badami caves, the Varaha sculpture is set in a circle, the panel is an upright rectangle, states Alice Boner, whose "height is equal to the octopartite directing circle and sides are aligned to essential geometric ratios, in this case to the second vertical chord of the circle". The doorway is framed by pilasters carrying an entablature with three blocks embellished with gavaksha ornament. The entrance of the cave also has two armed guardians holding flowers rather than weapons. The end walls of the outer verandah is occupied by sculpted panels, to the right, Trivikrama; to the left, Varaha rescuing Bhudevi, with a penitent multi-headed snake (Nag) below. The adjacent side walls and ceiling have traces of colored paintwork, suggesting that the cave used to have fresco paintings. The columns show gods and battle scenes, the churning of cosmic ocean (Samudra Manthan), Gajalakshmi and figures, Brahma, Vishnu asleep on Shesha, illustrations of the birth of Krishna, Krishna's youth, Krishna with gopis and cows.
The ceiling of Cave 2 shows a wheel with sixteen fish spokes in a square frame along with swastikas and flying couples. The end bays have a flying couple and Vishnu on Garuda.[8] The main hall in the cave is 10.16 m in width, 7.188 m deep and 3.45 m high and is supported by eight square pillars in two rows. The roof of this hall has panels which have carvings. At the upper end of the wall a frieze runs all along the wall with engravings of episodes from the Krishna or Vishnu legends.
The sculptures of Cave 2, like Cave 1, are of the northern Deccan style of 6th-and 7th-century similar to that found in Ellora caves.
CAVE 3
The Cave 3 is dedicated to Vishnu, and is the most intricately carved and the biggest. It has well carved giant figures of Trivikrama, Anantasayana, Paravasudeva, Bhuvaraha, Harihara and Narasimha. The theme on which the Cave 3 is carved is primarily Vaishnavite, however the cave also shows Harihara on its southern wall – half Vishnu and half Shiva shown fused as one, making the cave important to Shaivism studies as well. Cave 3, facing north, is 60 steps away from the Cave 2. This cave temple's veranda, 21 m in length with an interior width of 20 m, has been sculpted 15 m deep into the mountain, and an added square shrine at the end extends the cave some 3.7 m further inside. The verandah itself is 2.1 m wide and has four free standing carved pillars separating it from the hall. The cave is 4.6 m high, supported by six pillars each measuring 0.76 m square. Each column and pilaster is carved with wide and deep bases crowned by capitals which are camouflaged by brackets on three sides. Each bracket, except for one bracket, has carvings of standing human figures, under foliage in different postures, of a male and female mythological characters, along with attendant figure of a dwarf. A moulded cornice in the facia, with a dado of blocks below it (generally in 2.1 m lengths), have about thirty compartments carved with series of two fat dwarfs called ganas. The cave shows a Kama scene on one pillar, where a woman and man are in maithuna (erotic) embrace beneath a tree.
Cave 3 also shows fresco paintings on the ceiling, but some of these are faded, broken and unclear. These are among the earliest known and surviving evidence of fresco painting in Indian art.[14] The Hindu god Brahma is seen in one of the murals, while the wedding of Shiva and Parvati, attended by various Hindu deities, is the theme of another. There is a lotus medallion on the floor underneath the mural of four armed Brahma. The sculpture is well preserved, and a large number of Vishnu's reliefs including standing Vishnu with 8 arms, Vishnu seated on a hooded serpent called Sesha or Ananta on the eastern side of the verandha, Vishnu as Narasimha (half human – half lion), Varaha fully armed, a boar incarnation of Vishnu in the back wall of the cave, Harihara (a syncretic sculpture of Vishnu and Shiva), and Trivikrama avatars. The back wall also has carvings of Vidhyadaras holding offerings to Varaha, and adjoining this is an inscription dated 579 AD with the name Mangalis inscribed on it. At one end of the pilaster there is a sculpture of the fourth incarnation of Vishnu as Vamana shown with eight arms called Ashtabhuja decorated with various types of weapons. A crescent moon is crafted above his face, crown of Vishnu decorates his head and is flanked by Varaha and two other figures and below on his right is his attendant Garuda. The images in front of Vamana are three figures of Bali and his wife with Shukra, his councilor. Reliefs stand 4 metres tall. The culture and clothing embedded in the sixth century is visible in the art sculpted in this cave. The roof in the verandha has seven panels created by cross beams, each is painted in circular compartments with images of Shiva, Vishnu, Indra, Brahma, Kama and so forth with smaller images of Dikpalas (cardinal guardians) with geometric mosaics filling the gaps at the corners.
The front aisle's roof has panels with murals in the center of male and female figurines flying in the clouds; the male figure is yaksha holding a sword and a shield. Decoration of lotus blooms are also seen on the panels. The roof in the hall is divided into nine panels slightly above the level of the ceiling. The central panel here depicts a deva mounted on a ram – conjectured as Agni. Images of Brahma and Varuna are also painted in the central panels while the floating figures are seen in the balance panels.
CAVE 4
The Cave 4, to the east of Cave 3, excavated around 650 AD, is located higher than other caves. It is dedicated to revered figures of Jainism and was constructed last among all the caves. It also features detailed carvings and diverse range of motifs. The cave has five bayed entrance with four square columns with brackets and capitals, and to the back of this verandah is a hall with two standalone and two joined pillars. The first aisle is a verandah 9.4 m in length, 2.0 m wide and extends to 4.9 m deep. From the hall, steps lead to the sanctum sanctorum, which is 7.8 m wide extending to a depth of 1.8 m. On the back part of this, Mahavira is represented, sitting on lion throne, flanked by bas-reliefs of attendants with chauri (fans), sardulas and makara's heads. The end walls have Parshvanath (about 2.3 m tall) with his head decorated to represent protection and reverence by a multi-headed cobra, Indrabhuti Gautama covered by four snakes and Bahubali are seen; Bahubali is present to the left of Gautama shown with his lower legs surrounded by snakes along with his daughters Brahmi and Sundari. The sanctum, which is adorned by the image of Mahavira, has pedestal which contains an old Kannada inscription of the 12th century A.D. which registers the death of one Jakkave. Many Jaina Tirthankara images have been engraved in the inner pillars and walls. In addition, there are some idols of Yakshas, Yakshis, Padmavati and other Tirthankaras. Some scholars also assign the cave to the 8th century.
CAVE 5
It is a natural cave of small dimensions, undated, is approached by crawling as it has a narrow opening. Inside, there is a carved statue seated over a sculpted throne with reliefs showing people holding chauris (fans), tree, elephants and lions in an attacking mode. The face of this statue was reasonably intact till about 1995, and is now damaged and missing. There are several theories as to who the statue represents.
The first theory states that it is a Buddha relief, in a sitting posture. Those holding the chauris are Bodhisattvas flanking the Buddha, states this theory, and that the cave has been converted to a Hindu shrine of Vishnu, in later years, as seen from the white religious markings painted on the face of the Buddha as the 9th incarnation of Vishnu. Shetti suggests that the cave was not converted, but from the start represented a tribute to Mayamoha of the Hindu Puranas, or Buddhavatara Vishnu, its style suggesting it was likely carved in or before 8th century CE.
The second theory, found in colonial era texts such as one by John Murray, suggested that the main image carved in the smallest fifth cave is that of Jaina figure.
The third theory, by Henry Cousens as well as A. Sundara, and based by local legends, states that the statue is of an ancient king because the statue's photo, when its face was not damaged, lacked Ushnisha lump that typically goes with Buddha's image. Further, the statue has unusual non-Buddha ornaments such as rings for fingers, necklace and chest-band, it wears a Hindu Yajnopavita thread, and its head is stylistically closer to a Jina head than a Buddha head. These features suggest that the statue may be of a king represented with features of various traditions. The date and identity of the main statue in Cave 5, states Bolon, remains enigmatic.
OTHER CAVES
In 2013, Manjunath Sullolli reported the discovery of another cave with 27 rock carvings, about 500 metres from the four caves, from which water gushes year round. It depicts Vishnu and other Hindu deities, and features inscription in Devanagari script. The dating of these carvings is unknown.
OTHER TEMPLES AT BADAMI
On the north hill, there are three temples, of which Malegitti-Shivalaya is perhaps the oldest temple and also the finest in Badami, and has a Dravidian tower. Out of the two inscriptions found here, one states that Aryaminchi upadhyaya, as the sculptor who got this temple constructed and the other dated 1543 speaks of the erection of a bastion during the Vijayanagara rule. The lower Shivalaya has a Dravidian tower, and only the sanctum remains now.
Jambhulinga temple, situated in the town, is presumably the oldest known trikutachala temple in Karnataka. An inscription dated 699 ascribes construction of this temple to Vinayavathi mother of Emperor Vijayaditya.
The place also has Agasthya Tirtha, temples of Goddess Yellamma, Mallikarjuna, Datttreya and Virupaksha. Bhuthanatha group of temples are most important in Badami.
BADAMI FORT
Badami fort lies east of the Bhuthnatha temple, atop a cliff right opposite the Badami cave temples. The entrance to this temple is right through the Badami museum. It is a steep climb with many view points and dotted with little shrines. The path is laid with neatly cut stone, the same that adores all the architecture around.
ETYMOLOGY
The name Vatapi has origin in the Vatapi legend of Ramayana relating to Sage Agastya.There were two demon siblings Vatapi and Ilvala. They used to kill all mendicants by tricking them in a peculiar way. The elder Ilvala would turn Vatapi into a ram and would offer its meat to the guest. As soon as the person ate the meat, Ilvala would call out the name of Vatapi. As he had a boon that whomsoever Ilvala calls would return from even the netherland, Vatapi would emerge ripping through the body of the person, thus killing him. Their trick worked until Sage Agastya countered them by digesting Vatapi before Ilvala could call for him, thus ending the life of Vatapi at the hands of Ilvala. Two of the hills in Badami represent the demons Vatapi and Ilvala.
It is also believed that name Badami has come from colour of its stone (badam - Almond).
CULTURE
The main language is Kannada. The local population wears traditional Indian cotton wear.
GEOGRAPHY
Badami is located at 15.92°N 75.68°E. It has an average elevation of 586 metres. It is located at the mouth of a ravine between two rocky hills and surrounds Agastya tirtha water reservoir on the three other sides. The total area of the town is 10.3 square kilometers.
It is located 30 kilometers from Bagalkot, 128 kilometers from Bijapur, 132 kilometers from Hubli, 46 kilometers from Aihole, another ancient town, and 589 kilometers from Bangalore, the state capital.
WIKIPEDIA
Puri is a city and a Municipality of Odisha. It is the district headquarters of Puri district, Odisha, eastern India. It is situated on the Bay of Bengal, 60 kilometres south of the state capital of Bhubaneswar. It is also known as Jagannath Puri after the 12th-century Jagannath Temple located in the city. It is one of the original Char Dham pilgrimage sites for Indian Hindus.
Puri was known by several names from the ancient times to the present, and locally called as Badadeula. Puri and the Jagannath Temple were invaded 18 times by Hindu and Muslim rulers, starting from the 4th century to the start of the 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were under the British Raj from 1803 till India attained independence in August 1947. Even though princely states do not exist in independent India, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious maths or monasteries.
The economy of Puri town is dependent on the religious importance of the Jagannath Temple to the extent of nearly 80%. The festivals which contribute to the economy are the 24 held every year in the temple complex, including 13 major festivals; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city. Puri is one of the 12 heritage cities chosen by the Government of India for holistic development.
GEOGRAPHY AND CLIMATE
GEOGRAPHY
Puri, located on the east coast of India on the Bay of Bengal, is in the center of the district of the same name. It is delimited by the Bay of Bengal on the south east, the Mauza Sipaurubilla on the west, Mauz Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres spread over 30 wards, which includes a shore line of 5 kilometres.
Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (Ashokan Tosali) when the land was drained by a tributary of the River Bhargavi, a branch of the Mahanadi River, which underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could not be "cut through" by the streams. Because of the sand hills, the Bhargavi River flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons known as Sar and Samang on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 8.0 km in an east-west direction and has a width of 3.2 km in north-south direction. The river estuary has a shallow depth of 1.5 m only and the process of siltation is continuing. According to a 15th-century chronicle the stream that flowed at the base of the Blue Mountain or Neelachal was used as the foundation or high plinth of the present temple which was then known as Purushottama, the Supreme Being. A 16th century chronicle attributes filling up of the bed of the river which flowed through the present Grand Road, during the reign of King Narasimha II (1278–1308).
CLIMATE
According to the Köppen and Geiger the climate of Puri is classified Aw. The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C and during winter it is 17 °C. The average annual rainfall is 1,337 millimetres and the average annual temperature is 26.9 °C.
HISTORY
NAMES IN HISTORY
Puri, the holy land of Lord Jaganath, also known popularly as Badadeula in local usage, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila samhita and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on altar or mandapa was venerated near the coast and prayers offered with vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri and the Purusha became Jagannatha. Close to this place sages like Bhrigu, Atri and Markandeya had their hermitage. Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri is however, a common usage now. It is also known the geographical features of its siting as Shankhakshetra (layout of the town is in the form of a conch shell.), Neelāchala ("blue mountain" a terminology used to name very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri, The word 'Puri' in Sanskrit means "town", or 'city' and is cognate with polis in Greek.
Another ancient name is Charita as identified by Cunningham which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang.When the present temple was built by the Ganga king Chodangadev in the 11th and 12th centuries it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama authored by Murari Mishra in the 8th century it is referred as Purushottama only. It was only after twelfth century Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri. In some records pertaining to the British rule, the word 'Jagannath' was used for Puri. It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti abodes with Krishna, also known as Jagannath.
ANCIENT PERIOD
According to the chronicle Madala Panji, in 318 the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta King Rakatavahu. The temple's ancient historical records also finds mention in the Brahma Purana and Skanda Purana as having been built by the king Indradyumna of Ujjayani.
According to W.J. Wilkinson, in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity in now worshipped by the Hindus as Jagannatha. It is also said that some relics of Buddha were placed inside the idol of Jagannath which the Brahmins claimed were the bones of Krishna. Even during Ashoka’s reign in 240 BC Odisha was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. It is also said that Lohabahu deposited some Buddha relics in the precincts of the temple.
Construction of the Jagannatha Temple started in 1136 and completed towards the later part of the 12th century. The King of the Ganga dynasty, Anangabhima dedicated his kingdom to the God, then known as the Purushottam-Jagannatha and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in independent India, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Rathayatra.
MEDIEVAL AND EARLY MODERN PERIODS
History of the temple is the history of the town of Puri, which was invaded 18 times during its history to plunder the treasures of the Jagannath Puri temple. The first invasion was in the 8th century by Rastrakuta king Govinda-III (AD 798–814) and the last was in 1881 by the followers of Alekh Religion who did not recognize Jagannath worship. In between, from the 1205 onward there were many invasions of the city and its temple by Muslims of the Afghans and Moghuls descent, known as Yavanas or foreigners; they had mounted attacks to ransack the wealth of the temple rather than for religious reasons. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted. Puri is the site of the Govardhana matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwaraka and Jyotirmath. The matha is headed by Jagatguru Shankarachrya. The significance of the four dhams is that the Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.
Chaitanya Mahaprabhu of Bengal who established the Bhakti movements of India in the sixteenth century, now known by the name the Hare Krishna movement, spent many years as a devotee of Jagannatha at Puri; he is said to have merged his "corporal self" with the deity. There is also a matha of Chaitanya Mahaprabhu here.
In the 17th century for the sailors sailing on the east coast of India, the landmark was the temple located in a plaza in the centre of the town which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres away to the east of Puri, was known as the "Black Pagoda".
The iconographic representation of the images in the Jagannath temple are believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritulistically by special group of carpenters.
The town has many Mathas (Monasteries of the various Hindu sects). Among the important mathas is the Emar Matha founded by the Tamil Vaishnav Saint Ramanujacharya in the 12th century AD. At present this matha is located in front of Simhadvara across the eastern corner of the Jagannath Temple is reported to have been built in the 16th century during the reign of Suryavamsi Gajapati. The matha was in the news recently for the large cache of 522 silver slabs unearthded from a closed room.
The British conquered Orissa in 1803 and recognizing the importance of the Jagannatha Temple in the life of the people of the state they initially placed an official to look after the temple's affairs and later declared it a district with the same name.
MODERN HISTORY
In 1906, Sri Yukteswar an exponent of Kriya Yoga, a resident of Puri, established an ashram in the sea-side town of Puri, naming it "Kararashram" as a spiritual training center. He died on 9 March 1936 and his body is buried in the garden of the ashram.
The city is the site of the former summer residence of British Raj built in 1913–14 during the era of governors, the Raj Bhavan.
For the people of Puri Lord Jagannath, visualized as Lord Krishna, is synonymous with their city. They believe that the Jagannatha looks after the welfare of the state. However, after the incident of the partial collapse of the Jagannatha Temple, the Amalaka part of the tower on 14 June 1990 people became apprehensive and thought it was not a good omen for the welfare of the State of Odisha. The replacement of the fallen stone by another of the same size and weight (seven tons) had to be done only in the an early morning hours after the gods had woken up after a good nights sleep which was done on 28 February 1991.
Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is one of 12 the heritage cities chosen with "focus on holistic development" to be implemented in 27 months by end of March 2017.
Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library within the precincts of the temple for a small donation.
DEMOGRAPHICS
As of 2001 India census, Puri city, an urban Agglomeration governed by Municipal Corporation in Orissa state, had a population of 157,610 which increased to 200,564 in 2011. Males, 104,086, females, 96,478, children under 6 years of age, 18,471. The sex ratio is 927 females to 1000 males. Puri has an average literacy rate of 88.03 percent (91.38 percent males and 84.43 percent females). Religion-wise data is not reported.
ECONOMY
The economy of Puri is dependent on tourism to the extent of about 80%. The temple is the focal point of the entire area of the town and provides major employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meets the huge requirements of the temple, with many settlements aroiund the town exclusively catering to the other religious paraphernalia of the temple. The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people belonging to 36 orders and 97 classes. The kitchen of the temple which is said to be the largest in the world employs 400 cooks.
CITY MANAGEMENT AND GOVERNANCE
Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisastion, Orissa Water Supply Sewerage Board are some of the principal organizations that are devolved with the responsibility of providing for all the urban needs of civic amenities such as water supply, sewerage, waste management, street lighting, and infrastructure of roads. The major activity which puts maximum presuure on these organizations is the annual event of the Ratha Yatra held for 10 days during July when more than a million people attend the grand event. This event involves to a very large extent the development activities such as infrastructure and amenities to the pilgrims, apart from security to the pilgrims.
The civic administration of Puri is the responsibility of the Puri Municipality which came into existence in 1864 in the name of Puri Improvement Trust which got converted into Puri Municipality in 1881. After India's independence in 1947, Orissa Municipal Act-1950 was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representative with a Chairperson and councilors representing the 30 wards within the municipal limits.
LANDMARKS
JAGANNATH TEMPLE AT PURI
The Temple of Jagannath at Puri is one of the major Hindu temples built in the Kalinga style of architecture, in respect of its plan, front view and structural detailing. It is one of the Pancharatha (Five chariots) type consisting of two anurathas, two konakas and one ratha with well-developed pagas. Vimana or Deula is the sanctum sanctorum where the triad (three) deities are deified on the ratnavedi (Throne of Pearls), and over which is the temple tower, known as the rekha deula; the latter is built over a rectangular base of the pidha temples as its roof is made up of pidhas that are sequentially arranged horizontal platforms built in descending order forming a pyramidal shape. The mandapa in front of the sanctum sanctorum is known as Jagamohana where devotees assemble to offer worship. The temple tower with a spire rises to a height of 58 m in height and a flag is unfurled above it fixed over a wheel (chakra). Within the temple complex is the Nata Mandir, a large hall where Garuda stamba (pillar). Chaitanya Mahaprabhu used to stand here and pray. In the interior of the Bhoga Mantap, adjoining the Nata mandir, there is profusion of decorations of sculptures and paintings which narrate the story of Lord Krishna. The temple is built on an elevated platform (of about 39,000 m2 area), 20 ft above the adjoining area. The temple rises to a height of 214 ft above the road level. The temple complex covers an area of 4,3 ha. There is double walled enclosure, rectangular in shape (rising to a height of 20 ft) surrounding the temple complex of which the outer wall is known as Meghanada Prachira, measuring 200 by 192 metres. The inner walled enclosure, known as Kurmabedha. measures 126m x 95m. There are four entry gates (in four cardinal directions to the temple located at the center of the walls in the four directions of the outer circle. These are: the eastern gate called Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). The four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shapes structures. There is stone pillar in front of the Singhadwara called the Aruna Stambha {Solar Pillar}, 11 metres in height with 16 faces, made of chlorite stone, at the top of which is mounted an elegant statue of Arun (Sun) in a prayer mode. This pillar was shifted from the Konarak Sun temple. All the gates are decorated with guardian statues in the form of lion, horse mounted men, tigers and elephants in the name and order of the gates. A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which guarded by two guardian deities Jaya and Vijaya. The main gates is ascended through 22 steps known as Baisi Pahaca which are revered as it is said to possess "spiritual animation". Children are made to roll down these steps from top to bottom to bring them spiritual happiness. After entering the temple on the left hand side there is huge kitchen where food is prepared in hygienic conditions in huge quantities that it is termed as "the biggest hotel of the world".
The legend says that King Indradyumma was directed by Lord Jagannath in a dream to build a temple for him and he built it as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was however completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannath, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became a part of the Mughal empire till 1751 AD. Subsequently it was under the control of the Marathas till 1803. Then, when British Raj took over Orissa, the Puri Raja was entrusted with its to management until 1947.
The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, his older brother, and Subhadra his younger sister, which are made of wood (neem) in an unfinished form. The stumps of wood which form the images of the brothers have human arms and that of Subhadra does not have any arms. The heads are large and un-carved and are painted. The faces are made distinct with the large circular shaped eyes.
THE PANCHA TIRTHA OF PURI
Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, India, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, Swetaganga Tank, and the The Sea also called the Mahodadhi is considered a sacred bathing spot in the Swargadwar area. These tanks have perennial sources of supply in the form of rain water and ground water.
GUNDICHA TEMPLE
Known as the Garden House of Jagannath, the Gundicha temple stands in the centre of a beautiful garden, surrounded by compound walls on all sides. It lies at a distance of about 3 kilometres to the north east of the Jagannath Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue) which is the pathway for the Rath Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannath temple.
The temple is built using light-grey sandstone and architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannath. The entire complex, including garden, is surrounded by a wall which measures 131 m × 98 m with height of 6.1 m.
Except for the 9-day Rath Yatra when triad images are worshipped in Gundicha Temple, the rest of the year it remains unoccupied. Tourists can visit the temple after paying an entry fee. Foreigners (prohibited entry in the main temple) are allowed inside this temple during this period. The temple is under the Jagannath Temple Administration, Puri – the governing body of the main temple. A small band of servitors maintain the temple.
SWARGADWAR
Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea were thousands of dead bodies of Hindus are brought from faraway places to cremate. It is a belief that the Chitanya Mahaparabhu disppaeread from this Swargadwar about 500 years back.
BEACH
The beach at Puri known as the "Ballighai beach} is 8 km away at the mouth of Nunai River from the town and is fringed by casurian trees. It has golden yellow sand and has pleasant sunshine. Sunrise and sunset are pleasant scenic attractions here. Waves break in at the beach which is long and wide.
DISTRICT MUSEUM
The Puri district museum is located on the station road where the exhibits are of different types of garments worn by Lord Jagannath, local sculptures, patachitra (traditional, cloth-based scroll painting) and ancient Palm-leaf manuscripts and local craft work.
RAGHUNANDANA LIBRARY
Raghunandana Library is located in the Emmra matha complex (opposite Simhadwara or Lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Center) is also located here. The library contains ancient palm leaf manuscripts of Jagannatha, His cult and the history of the city. From the roof of the library one gets a picturesque view of the temple complex.
FESTIVALS OF PURI
Puri witnesses 24 festivals every year, of which 13 are major festivals. The most important of these is the Rath Yatra or the Car festival held in the month June–July which is attended by more than 1 million people.
RATH YATRA AT PURI
The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel 3 kilometrer to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The yatra starts, according to Hindu calendar Asadha Sukla Dwitiya )the second day of bright fortnight of Asadha (June–July) every year.
Historically, the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.
The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is about 14 m high and 35 feet square and takes about 2 months to construct. Th chariot is mounted with 16 wheels, each of 2.1 m diameter. The carvings in the front of the chariot has four wooden horses drawn by Maruti. On its other three faces the wooden carvings are Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and golden coloured cloth. The next chariot is that of Balabhadra which is 13 m in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer. The carvings on this chariot also include images of Narasimha and Rudra as Jagannath's companions. The next chariot in the order is that of Subhadra, which is 13 m in height supported on 12 wheels, roof covered in black and red colour cloth and the chariot is known as Darpa-Dalaan. The charioteer carved is Arjuna. Other images carved on the chariot are that of Vana Durga, Tara Devi and Chandi Devi. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra
CHHERA PAHARA
The Chhera Pahara is a significant ritual associated with the Ratha-Yatra. During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.
CHADAN YATRA
In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra. It also marks the celebration of the Hindu new year.
SNANA YATRA
On the Purnima day in the month of Jyestha (June) the triad images of the Jagannath temple are ceremonially bathed and decorated every year on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of this religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later during the night the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi. After this the Jhulana Yatra is when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narmada tank.
ANAVASARA OR ANASARA
Anasara literally means vacation. Every year, the triad images without the Sudarshan after the holy Snana Yatra are taken to a secret altar named Anavasara Ghar Palso known as "Anasara pindi} where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu. Then people get the first glimpse of lord on the day before Rath Yatra, which is called Navayouvana. It is said that the gods suffer from fever after taking ritual detailed bath and they are treated by the special servants named, Daitapatis for 15 days. Daitapatis perform special niti (rite) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.
NAVA KALEVARA
One of the most grandiloquent events associated with the Lord Jagannath, Naba Kalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha, called Adhika Masa (extra month). This can take place in 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that were worshipped in the temple, installed in the year 1996, were replaced by specially made new images made of neem wood during Nabakalebara 2015 ceremony held during July 2015. More than 3 million devotees were expected to visit the temple during the Nabakalebara 2015 held in July.
SUNA BESHA
Suna Bhesha also known as Raja or Rajadhiraja bhesha or Raja Bhesha, is an event when the triad images of the Jagannath Temple are adorned with gold jewelry. This event is observed 5 times during a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Vijyadashami) (October), Karthik Purnima (November), and Pousa Purnima (December). While one such Suna Bhesha event is observed on Bahuda Ekadashi during the Rath Yatra on the chariots placed at the lion's gate or the Singhdwar; the other four Bheshas' are observed inside the temple on the Ratna Singhasana (gem studded altar). On this occasion gold plates are decorated over the hands and feet of Jagannath and Balabhadra; Jagannath is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. However, Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.
NILADRI BIJE
Celebrated on Asadha Trayodashi. It marks the end of the 12 days Ratha yatra. The large wooden images of the triad of gods are moved from the chariots and then carried to the sanctum sanctorum, swaying rhythmically, a ritual which is known as pahandi.
SAHI YATRA
Considered the world's biggest open-air theatre, the Sahi yatra is an 11 day long traditional cultural theatre festival or folk drama which begins on Ram Navami and ending in Rama avishke (Sanskrit:anointing) every year. The festival includes plays depicting various scenes from the Ramayan. The residents of various localities or Sahis are entrusted the task of performing the drama at the street corners.
TRANSPORT
Earlier when roads did not exist people walked or travelled by animal drawn vehicles or carriages along beaten tracks. Up to Calcutta travel was by riverine craft along the Ganges and then by foot or carriages to Puri. It was only during the Maratha rule that the popular Jagannath Sadak (Road) was built around 1790. The East India Company laid the rail track from Calcutta to Puri which became operational in 1898. Puri is now well connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways connects with Puri and Khurda is an important Railway junction. By rail it is about 499 kilometres away from Calcutta and 468 kilometres from Vishakhapatnam. Road network includes NH 203 that links the town with Bhubaneswar, the capital of Odisha which is about 60 kilometres away. NH 203 B connects the town with Satapada via Brahmagiri. Marine drive which is part of NH 203 A connects Puri with Konark. The nearest airport is at Bhubaneswar, about 60 kilometres away from Puri. Puri railway station is among the top hundred booking stations of Indian Railways.
ARTS AND CRAFTS
SAND ART
Sand art is a special art form that is created on the beaches of the sea coast of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. He started crafting the sand art forms of the triad deities of the Jagannath Temple at the Puri beach. Now sculptures in sand of various gods and famous people are created by amateur artists which are temporal in nature as they get washed away by waves. This is an art form which has gained international fame in recent years. One of the well known sand artist is Sudarshan Patnaik. He has established the Golden Sand Art Institute in 1995 at the beach to provide training to students interested in this art form.
APPLIQUE ART
Applique art work, which is a stitching based craft, unlike embroidery, which was pioneered by the Hatta Maharana of Pipili is widely used in Puri, both for decoration of the deities but also for sale. His family members are employed as darjis or tailors or sebaks by the Maharaja of Puri who prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. These applique works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coberings of dummy horses and cows, and other household textiles which are marketed in Puri. The cloth used are in dark colours of red, black, yellow, green, blue and turquoise blue.
CULTURE
Cultural activities, apart from religiuos festivals, held annually are: The Puri Beach Festival held between 5 and 9 November and the Shreeksherta Utsav held from 20 December to 2 January where cultural programmes include unique sand art, display of local and traditional handicrafts and food festival. In addition cultural programmes are held every Saturday for two hours on in second Saturday of the moth at the district Collector's Conference Hall near Sea Beach Polic Station. Apart from Odissi dance, Odiya music, folk dances, and cultural programmes are part of this event. Odishi dance is the cultural heritage of Puri. This dance form originated in Puri in the dances performed Devadasis (Maharis) attached to the Jagannath temple who performed dances in the Natamantapa of the temple to please the deities. Though the devadadsi practice has been discontinued, the dance form has become modern and classical and is widely popular, and many of the Odishi virtuoso artists and gurus (teachers) are from Puri.
EDUCATION
SOME OF THE EDUCATIONNAL INSTITUTIONS IN PURI
- Ghanashyama Hemalata Institute of Technology and Management
- Gangadhar Mohapatra Law College, established in 1981[84]
- Extension Unit of Regional Research Institute of Homoeopathy; Puri under Central Council for Research in Homoeopathy (CCRH), New Delhi established in March 2006
- Sri Jagannath Sanskrit Vishwavidyalaya, established in July 1981
- The Industrial Training Institute, a Premier Technical Institution to provide education in skilled, committed & talented technicians, established in 1966 of the Government of India
PURI PEOPLE
Gopabandhu Das
Acharya Harihar
Nilakantha Das
Kelucharan Mohapatra
Pankaj Charan Das
Manasi Pradhan
Raghunath Mohapatra
Sudarshan Patnaik
Biswanath Sahinayak
Rituraj Mohanty
WIKIPEDIA
Saturday, and hey, hey it's the weekend.
I felt as though the weather had kept me trapped in the house pretty much all week, so I wanted to go out.
Jools came back from work evening, saying that her old boss had visited Rochester Cathedral and said there is a fantastic art display of thousands of paper doves, and a huge table made from reclaimed 5,000 tree trunk found in a fen in Norfolk.
Yes, we would like some of that action, and as it has been three years since we were last there, seemed like a good idea.
In fact, at the beginning of March 2020, it was the first trip we took in the new Audi, and of course, two weeks later there was lockdown and deaths.
So, a trip back, at Easter, for a rebirth and to see some art and a huge table.
But first, shopping.
And being the start of the month, we get much more than usual, including wine to make sloe port and stuff for washing and cleaning.
Back home to put it all away and have breakfast and second coffee before heading out. Though because of Brexit-related delays in the port, we did have to leave through Guston and Pineham to get to the A2 as traffic through Whitfield was at a standstill.
Up the A2 to Faversham, then along the Motorway until we turned off just after the Medway bridge. It was later than we had hoped, but thought nothing of it, really.
But there was a food festival on near the caste, and all parking was full, we drove along the river thinking we would just give up, then following the sat nav back into town we find a tiny car park with spaces, and just a few minutes walk from the cathedral and castle.
Perfect.
As we drove past the parish church in Strood, I saw thatt he door was open: oh good.
On the way to the cathedral, we called into a café for breakfast. Second breakfast. Elevenses. I had a bacon butty and Jools had a panini, which hit the spot, meaning we were ready to go and mingle with people.
By the time we emerged, and walked along the High Street to the church, it was closed. So I took some shots of the outside, and then we headed for the bridge over the Medway, and before the Cathedral, there was the Bridge Chapel.
I had discovered from a fr
iend that the Bridge over the Medway at Rochester was owned, repaired and funded by a charity/trust, and had been this was pretty much from the 14th century.
Only the other shell of the Chantry Chapel of the Bridge now remains, but a new roof has been put on, and the chapel now used for meetings, and has a large wooden table filling most of the Chancel. I record the details, say thanks to the two friendly guides, and we finally walk to the Cathedral.
The food festival needed tickets to go in, it smelled good, and a band was playing poor Britpop numbers to entertain the thin crowds.
We entered the cathedral, and hit by the sight of over 10,000 paper doves, all lit with pink light, having over the Nave.
It was impressive.
As was the table, pushed to one side but half the length of the Nave, and made of two and three thick planks.
I went round taking shots of the stained glass with the big lens, whilst Jools sat and looked after the camera bag.
Despite it being a cool day, with my fleece on I was hot, so needed a drink, and along the old High Street was The George, and they showed us to the "garden", which was a huge tent filled with people, one party were loudly celebrating someone's 40th birthday.
But our drinks were brought quickly, and being in the corner we could people watch, of course.
It was two, and time to go home. The traffic jams of earlier had melted away, so we walked to the car, turned out onto the main road out of town, to the motorway and home.
On the radio Citeh put 4 (four) past Liverpool, then all was about preparations for the main group of games.
We arrived back home at three, time for a brew and two hot cross buns each, and for me, listen to the footy on the radio, and hopeful that City's late push to the play-offs would start today.
It didn't.
A 1-0 loss to Sheffield Utd, just one shot on goal, and the season is deader than flares.
I watched the evening game, Chelsea losing to Villa, whilst Craig returned on the radio and spun some funk and soul.
Perfect.
--------------------------------------------------
Rochester Cathedral has been transformed by ‘Peace Doves’ an artwork by Peter Walker Sculptor
Bringing a message of peace and hope, the Peace Doves artwork has been created from around fifteen thousand individually hand made paper doves, together they collectively form this beautiful artwork which as a whole reflects joining together in unity, peace and hope moving forward.
Peace Doves is an artwork that has been re-curated for different spaces as it tours the UK, adaptations have been seen in Liverpool, Lichfield, Derby, Sheffield and now at Rochester.
The Peace Doves project has incorporated educational engagement with many schools and community groups in the local area and each person has written individual messages of peace and hope onto each dove.
Throughout history the dove has been viewed as a symbol of peace in many different cultures. For example in Greek mythology the dove is a symbol of the renewal of life, and liturgically within the Bible the dove appears at the Baptism of Jesus in the river Jordan and in the teachings of Noah and the Ark as a symbol of the Holy Spirit.
www.rochestercathedral.org/peacedoves
--------------------------------------------------
The church is the cathedral of the Diocese of Rochester in the Church of England and the seat (cathedra) of the Bishop of Rochester, the second oldest bishopric in England after that of the Archbishop of Canterbury. The edifice is a Grade I listed building (number 1086423)
The Rochester diocese was founded by Justus, one of the missionaries who accompanied Augustine of Canterbury to convert the pagan southern English to Christianity in the early 7th century. As the first Bishop of Rochester, Justus was granted permission by King Æthelberht of Kent to establish a church dedicated to Andrew the Apostle (like the monastery at Rome where Augustine and Justus had set out for England) on the site of the present cathedral, which was made the seat of a bishopric. The cathedral was to be served by a college of secular priests and was endowed with land near the city called Priestfields.[3][a][b]
Under the Roman system, a bishop was required to establish a school for the training of priests.[4] To provide the upper parts for music in the services a choir school was required.[5] Together these formed the genesis of the cathedral school which today is represented by the King's School, Rochester. The quality of chorister training was praised by Bede.
The original cathedral was 42 feet (13 m) high and 28 feet (8.5 m) wide. The apse is marked in the current cathedral on the floor and setts outside show the line of the walls. Credit for the construction of the building goes to King Æthelberht rather than St Justus. Bede describes St Paulinus' burial as "in the sanctuary of the Blessed Apostle Andrew which Æthelberht founded likewise he built the city of Rochester."[c][7]
Æthelberht died in 617 and his successor, Eadbald of Kent, was not a Christian. Justus fled to Francia and remained there for a year before he was recalled by the king.[8]
In 644 Ithamar, the first English-born bishop, was consecrated at the cathedral.[d] Ithamar consecrated Deusdedit as the first Saxon Archbishop of Canterbury on 26 March 655.[9]
The cathedral suffered much from the ravaging of Kent by King Æthelred of Mercia in 676. So great was the damage that Putta retired from the diocese and his appointed successor, Cwichelm, gave up the see "because of its poverty".[10]
In 762, the local overlord, Sigerd, granted land to the bishop, as did his successor Egbert.[e][11] The charter is notable as it is confirmed by Offa of Mercia as overlord of the local kingdom.
Following the invasion of 1066, William the Conqueror granted the cathedral and its estates to his half-brother, Odo of Bayeux. Odo misappropriated the resources and reduced the cathedral to near-destitution. The building itself was ancient and decayed. During the episcopate of Siward (1058–1075) it was served by four or five canons "living in squalor and poverty".[12] One of the canons became vicar of Chatham and raised sufficient money to make a gift to the cathedral for the soul and burial of his
Gundulf's church
Lanfranc, Archbishop of Canterbury, amongst others, brought Odo to account at the trial of Penenden Heath c. 1072. Following Odo's final fall, Gundulf was appointed as the first Norman bishop of Rochester in 1077. The cathedral and its lands were restored to the bishop.
Gundulf's first undertaking in the construction of the new cathedral seems to have been the construction of the tower which today bears his name. In about 1080 he began construction of a new cathedral to replace Justus' church. He was a talented architect who probably played a major part in the design or the works he commissioned. The original cathedral had a presbytery of six bays with aisles of the same length. The four easternmost bays stood over an undercroft which forms part of the present crypt. To the east was a small projection, probably for the silver shrine of Paulinus which was translated there from the old cathedral.[f] The transepts were 120 feet long, but only 14 feet wide. With such narrow transepts it is thought that the eastern arches of the nave abuted the quire arch.[14] To the south another tower (of which nothing visible remains) was built. There was no crossing tower.[15] The nave was not completed at first. Apparently designed to be nine bays long, most of the south side but only five bays to the north were completed by Gundulf. The quire was required by the priory and the south wall formed part of its buildings. It has been speculated that Gundulf simply left the citizens to complete the parochial part of the building.[16] Gundulf did not stop with the fabric, he also replaced the secular chaplains with Benedictine monks, obtained several royal grants of land and proved a great benefactor to his cathedral city.
In 1078 Gudulf founded St Bartholomew's Hospital just outside the city of Rochester. The Priory of St Andrew contributed daily and weekly provisions to the hospital which also received the offerings from the two altars of St James and of St Giles.[17]
During the episcopates of Ernulf (1115–1124) and John (I) (1125–1137) the cathedral was completed. The quire was rearranged, the nave partly rebuilt, Gundulf's nave piers were cased and the west end built. Ernulf is also credited with building the refectory, dormitory and chapter house, only portions of which remain. Finally John translated the body of Ithamar from the old Saxon cathedral to the new Norman one, the whole being dedicated in 1130 (or possibly 1133) by the Archbishop of Canterbury, assisted by 13 bishops in the presence of Henry I, but the occasion was marred by a great fire which nearly destroyed the whole city and damaged the new cathedral. It was badly damaged by fires again in 1137 and 1179. One or other of these fires was sufficiently severe to badly damage or destroy the eastern arm and the transepts. Ernulf's monastic buildings were also damaged.
Probably from about 1190, Gilbert de Glanville (bishop 1185–1214) commenced the rebuilding of the east end and the replacement on the monastic buildings. The north quire transept may have been sufficiently advanced to allow the burial of St William of Perth in 1201, alternatively the coffin may have lain in the north quire aisle until the transept was ready. It was then looted in 1215 by the forces of King John during siege of Rochester Castle. Edmund de Hadenham recounts that there was not a pyx left "in which the body of the Lord might rest upon the altar".[14] However, by 1227, the quire was again in use when the monks made their solemn entry into it. The cathedral was rededicated in 1240 by Richard Wendene (also known as Richard de Wendover) who had been translated from Bangor.[14][18]
The shrines of Ss Paulinus and William of Perth, along with the relics of St Ithamar, drew pilgrims to the cathedral. Their offerings were so great that both the work mentioned above and the ensuing work could be funded.
Unlike the abbeys of the period (which were led by an abbot) the monastic cathedrals were priories ruled over by a prior with further support from the bishop.[19] Rochester and Carlisle (the other impoverished see) were unusual in securing the promotion of a number of monks to be bishop. Seven bishops of Rochester were originally regular monks between 1215 and the Dissolution.[20] A consequence of the monastic attachment was a lack of patronage at the bishop's disposal. By the early 16th century only 4% of the bishop's patronage came from non-parochial sources.[21] The bishop was therefore chronically limited in funds to spend on the non-monastic part of the cathedral.
The next phase of the development was begun by Richard de Eastgate, the sacrist. The two eastern bays of the nave were cleared and the four large piers to support the tower were built. The north nave transept was then constructed. The work was nearly completed by Thomas de Mepeham who became sacrist in 1255. Not long after the south transept was completed and the two bays of the nave nearest the crossing rebuilt to their current form. The intention seems to have been to rebuild the whole nave, but probably lack of funds saved the late Norman work.
The cathedral was desecrated in 1264 by the troops of Simon de Montfort, during sieges of the city and castle. It is recorded that armed knights rode into the church and dragged away some refugees. Gold and silver were stolen and documents destroyed. Some of the monastic buildings were turned into stables.[22] Just over a year later De Montfort fell at the Battle of Evesham to the forces of Edward I. Later, in 1300, Edward passed through Rochester on his way to Canterbury and is recorded as having given seven shillings (35p) at the shrine of St William, and the same again the following day. During his return he again visited the cathedral and gave a further seven shillings at each of the shrines of Ss Paulinus and Ithamar.
The new century saw the completion of the new Decorated work with the original Norman architecture. The rebuilding of the nave being finally abandoned. Around 1320 the south transept was altered to accommodate the altar of the Virgin Mary.
There appears to have been a rood screen thrown between the two western piers of the crossing. A rood loft may have surmounted it.[23] Against this screen was placed the altar of St Nicholas, the parochial altar of the city. The citizens demanded the right of entrance by day or night to what was after all their altar. There were also crowds of strangers passing through the city. The friction broke out as a riot in 1327 after which the strong stone screens and doors which wall off the eastern end of the church from the nave were built.[24] The priory itself was walled off from the town at this period. An oratory was established in angulo navis ("in the corner of the nave") for the reserved sacrament; it is not clear which corner was being referred to, but Dr Palmer[25] argues that the buttress against the north-west tower pier is the most likely setting. He notes the arch filled in with rubble on the aisle side; and on nave side there is a scar line with lower quality stonework below. The buttress is about 4 feet (1.2 m) thick, enough for an oratory. Palmer notes that provision for reservation of consecrated hosts was often made to the north of the altar which would be the case here.
The central tower was at last raised by Hamo de Hythe in 1343, thus essentially completing the cathedral. Bells were placed in the central tower (see Bells section below). The chapter room doorway was constructed at around this time. The Black Death struck England in 1347–49. From then on there were probably considerably more than twenty monks in the priory.
The modern paintwork of the quire walls is modelled on artwork from the Middle Ages. Gilbert Scott found remains of painting behind the wooden stalls during his restoration work in the 1870s. The painting is therefore part original and part authentic. The alternate lions and fleurs-de-lis reflect Edward III's victories, and assumed sovereignty over the French. In 1356 the Black Prince had defeated John II of France at Poitiers and took him prisoner. On 2 July 1360 John passed through Rochester on his way home and made an offering of 60 crowns (£15) at the Church of St Andrew.[27]
The Oratory provided for the citizens of Rochester did not settle the differences between the monks and the city. The eventual solution was the construction of St Nicholas' Church by the north side of the cathedral. A doorway was knocked through the western end of the north aisle (since walled up) to allow processions to pass along the north aisle of the cathedral before leaving by the west door.[27][28]
In the mid-15th century the clerestory and vaulting of the north quire aisle was completed and new Perpendicular Period windows inserted into the nave aisles. Possible preparatory work for this is indicated in 1410–11 by the Bridge Wardens of Rochester who recorded a gift of lead from the Lord Prior. The lead was sold on for 41 shillings.[g][29] In 1470 the great west window at the cathedral was completed and finally, in around 1490, what is now the Lady Chapel was built.[27] Rochester Cathedral, although one of England's smaller cathedrals, thus demonstrates all styles of Romanesque and Gothic architecture.[30]
In 1504 John Fisher was appointed Bishop of Rochester. Although Rochester was by then an impoverished see, Fisher elected to remain as bishop for the remainder of his life. He had been tutor to the young Prince Henry and on the prince's accession as Henry VIII, Fisher remained his staunch supporter and mentor. He figured in the anti-Lutheran policies of Henry right up until the divorce issue and split from Rome in the early 1530s. Fisher remained true to Rome and for his defence of the Pope was elevated as a cardinal in May 1535. Henry was angered by these moves and, on 22 June 1535, Cardinal Fisher was beheaded on Tower Green.
Henry VIII visited Rochester on 1 January 1540 when he met Ann of Cleves for the first time and was "greatly disappointed".[31] Whether connected or not, the old Priory of St Andrew was dissolved by royal command later in the year, one of the last monasteries to be dissolved.
The west front is dominated by the central perpendicular great west window. Above the window the dripstone terminates in a small carved head at each side. The line of the nave roof is delineated by a string course above which rises the crenelated parapet. Below the window is a blind arcade interrupted by the top of the Great West Door. Some of the niches in the arcade are filled with statuary. Below the arcade the door is flanked with Norman recesses. The door itself is of Norman work with concentric patterned arches. The semicircular tympanum depicts Christ sitting in glory in the centre, with Saints Justus and Ethelbert flanking him on either side of the doorway. Supporting the saints are angels and surrounding them are the symbols of the Four Evangelists: Ss Matthew (a winged man), Mark (a lion), Luke (an ox) and John (an eagle).[52] On the lintel below are the Twelve Apostles and on the shafts supporting it King Soloman and the Queen of Sheba.[53] Within the Great West Door there is a glass porch which allows the doors themselves to be kept open throughout the day.
Either side of the nave end rises a tower which forms the junction of the front and the nave walls. The towers are decorated with blind arcading and are carried up a further two stories above the roof and surmounted with pyramidal spires. The aisle ends are Norman. Each has a large round headed arch containing a window and in the northern recess is a small door. Above each arch is plain wall surmounted by a blind arcade, string course at the roof line and plain parapet. The flanking towers are Norman in the lower part with the style being maintained in the later work. Above the plain bases there are four stories of blind arcading topped with an octagonal spire.[54]
The outside of the nave and its aisles is undistinguished, apart from the walled up north-west door which allowed access from the cathedral to the adjacent St Nicholas' Church.[28] The north transept is reached from the High Street via Black Boy Alley, a medieval pilgrimage route. The decoration is Early English, but reworked by Gilbert Scott. Scott rebuilt the gable ends to the original high pitch from the lower one adopted at the start of the 19th century. The gable itself is set back from the main wall behind a parapet with walkway. He also restored the pilgrim entrance and opened up the blind arcade in the northern end of the west wall.[55]
To the east of the north transept is the Sextry Gate. It dates from Edward III's reign and has wooden domestic premises above. The area beyond was originally enclosed, but is now open to the High Street through the memorial garden and gates. Beyond the Sextry Gate is the entrance to Gundulf's Tower, used as a private back door to the cathedral.
The north quire transept and east end are all executed in Early English style, the lower windows light the crypt which is earlier. Adjoining the east end of the cathedral is the east end of the Chapter Room which is in the same style. The exact form of the east end is more modern than it appears, being largely due to the work of Scott in the 19th century. Scott raised the gable ends to the original high pitch, but for lack of funds the roofs have not been raised; writing in 1897 Palmer noted: "they still require roofs of corresponding pitch, a need both great and conspicuous".[56]
On the south side of the cathedral the nave reaches the main transept and beyond a modern porch. The aisle between the transepts is itself a buttress to the older wall behind and supported by a flying buttress. The unusual position of this wall is best explained when considering the interior, below. The southern wall of the presbytery is hidden by the chapter room, an 18th-century structure.
he western part of the nave is substantially as Gundulf designed it. According to George H. Palmer (who substantially follows St John Hope) "Rochester and Peterborough possess probably the best examples of the Norman nave in the country".[60] The main arcade is topped by a string course below a triforium. The triforium is Norman with a further string course above. The clerestory above is of perpendicular style. From the capitals pilasters rise to the first string course but appear to have been removed from the triforium stage. Originally they might have supported the roof timbers, or even been the springing of a vault.[61]
The easternmost bay of the triforium appears to be Norman, but is the work of 14th-century masons. The final bay of the nave is Decorated in style and leads to the tower piers. Of note is the north pier which possibly contains the Oratory Chapel mentioned above.[62]
The aisles are plain with flat pilasters. The eastern two bays are Decorated with springing for vaulting. Whether the vault was ever constructed is unknown, the present wooden roof extends the full length of the aisles.
The crossing is bounded to the east by the quire screen with the organ above. This is of 19th-century work and shows figures associated with the early cathedral. Above the crossing is the central tower, housing the bells and above that the spire. The ceiling of the crossing is notable for the four Green Men carved on the bosses. Visible from the ground is the outline of the trapdoor through which bells can be raised and lowered when required. The floor is stepped up to the pulpitum and gives access to the quire through the organ screen.
The north transept is from 1235 in Early English style. The Victorian insertion of windows has been mentioned above in the external description. Dominating the transept is the baptistery fresco. The fresco by Russian artist Sergei Fyodorov is displayed on the eastern wall. It is located within an arched recess. The recess may have been a former site of the altar of St Nicholas from the time of its construction in 1235 until it was moved to the screen before the pulpitum in 1322. A will suggests that "an altar of Jesu" also stood here at some point, an altar of some sort must have existed as evidenced by the piscina to the right of the recess.[64] The vaulting is unusual in being octpartite, a development of the more common sexpartite. The Pilgrim Door is now the main visitor entrance and is level for disabled access.
he original Lady Chapel was formed in the south transept by screening it off from the crossing. The altar of the Blessed Virgin Mary was housed in the eastern arch of the transept. There are traces of painting both on the east wall and under the arch. The painting delineates the location of the mediaeval north screen of the Lady Chapel. Around 1490 this chapel was extended westwards by piercing the western wall with a large arch and building the chapel's nave against the existing south aisle of cathedral. From within the Lady Chapel the upper parts of two smaller clerestory windows may be seen above the chapel's chancel arch. Subsequently, a screen was placed under the arch and the modern Lady Chapel formed in the 1490 extension.
The south transept is of early Decorated style. The eastern wall of it is a single wide arch at the arcade level. There are two doorways in the arch, neither of which is used, the northern one being hidden by the memorial to Dr William Franklin. The south wall starts plain but part way up is a notable monument to Richard Watts, a "coloured bust, with long gray beard".[65] According to Palmer there used to be a brass plaque to Charles Dickens below this but only the outline exists, the plaque having been moved to the east wall of the quire transept.[66] The west wall is filled by the large arch mentioned above with the screen below dividing it from the present Lady Chapel.
The Lady Chapel as it now exists is of Decorated style with three lights along southern wall and two in the west wall. The style is a light and airy counterpart to the stolid Norman work of the nave. The altar has been placed against the southern wall resulting in a chapel where the congregation wraps around the altar. The window stained glass is modern and tells the gospel story.
The first, easternmost, window has the Annunciation in the upper light: Gabriel speaking to Mary (both crowned) with the Holy Spirit as a dove descending. The lower light shows the Nativity with the Holy Family, three angels and shepherds. The next window shows St Elizabeth in the upper light surrounded by stars and the sun in splendour device. The lower light shows the Adoration of the Magi with Mary enthroned with the Infant. The final window of the south wall has St Mary Magdelene with her ointment surrounded by Tudor roses and fleurs-de-lis in the upper light with the lower light showing the Presentation in the Temple. The west wall continues with St. Margaret of Scotland in the upper light surrounded by fouled anchor and thistle roundels. The reference is to the original dedication of the cathedral as the Priory of St Andrew. The lower light shows the Crucifixion with Mary and St Peter. The final window is unusual, the upper light is divided in three and shows King Arthur with the royal arms flanked by St George on the left and St Michael on the right. The lower light shows the Ascension: two disciples to the left, three women with unguents to the right and three bare crosses top right.
en.wikipedia.org/wiki/Rochester_Cathedral
-----------------------------------------------
The priory and cathedral church
ABOUT THE YEAR 600, Ethelbert, king of Kent, at the instance of St. Augustine, began to build a CHURCH at Rochester, in honour of St. Andrew, and a MONASTERY adjoining to it, of which church St. Augustine in 604, appointed Justus to be bishop, and placed secular priests in the monastery; for the maintenance of whom the king gave a portion of land to the south of the city, called Prestefelde; to be possessed by them for ever, and he added other parcels of land, both within and without the walls of the city. (fn. 1) And notwithstanding in after times the gifts to this church were many and extensive, yet by the troubles which followed in the Danish wars, it was stripped of almost all of them, and at the time of the conquest it was in such a state of poverty, that divine worship was entirely neglected in it, and there remained in it only five secular priests, who had not sufficient for their maintenance.
Many of the possessions belonging to the church of Rochester had come into the hands of the conqueror at his accession to the crown, most of which he gave to his half-brother, Odo, bishop of Baieux, from whom archbishop Lanfranc recovered them, amongother lands belonging to his own church, in the solemn assembly of the whole county, held by the king's command at Pinnenden-heath, in the year 1076.
Soon after this, Gundulf was elected bishop of Rochester, to whom and to this church, archbishop Lanfranc immediately restored all those lands which he had recovered, formerly belonging to it.
Bishop Gundulf displaced the secular canons which he found here, and with the advice and assistance of archbishop Lanfranc, placed Benedictine monks in their room, the number of which, before his death, amounted to sixty. Besides which, the bishop continuing his unwearied zeal in promoting the interest of his church, recovered and purchased back again many other lands and manors, which had been formerly given to it by several kings, and other pious persons, and had been at different times wrested from it. He followed the example of archbishop Lanfranc, and separated his revenues from those of his monks; for before the bishop and his monks lived in common as one family. He rebuilt the church and enlarged the priory; and though he did not live to complete the great improvements he had undertaken, yet he certainly laid the foundation of the future prosperity of both. (fn. 2) The most material occurrences which happened to the church and priory, from the above time to the dissolution of the latter, will be found in the subsequent account of the several priors and bishops of this church.
From the conquest to the reign of Henry VIII. almost every king granted some liberties and privileges, as well to the bishop of Rochester as to the prior of the convent; each confirmed likewise those granted by his predecessors. The succeeding bishops and archbishops confirmed the possessions of the priory to the monks of it, as did many of the popes. The Registrum Roffense is full of these grants in almost every page and as the most material of them are mentioned under the respective places they relate to in the course of this history, the reader will, it is hoped, the more readily excuse the omission of them in this place.
A list of the Priors of Rochester.
Ordowinus was appointed the first prior, and was witness to the charter of foundation, dated Sept. 20, 1089. He afterwards resigned. (fn. 3)
Arnulph, originally a monk of Christ church, was constituted in his room, and continued here till he was elected prior of Canterbury, in 1096, from whence he was preferred to the abbot of Peterborough, and in 1115, to the see of Rochester. He was a good benefactor to this priory, and built the dormitory, chapter house, and refectory.
Ralph succeeded him; he had been a monk at Caen, and came over into England with Lanfranc, in 1107. On his being chosen abbot of Battle, in Sussex, he resigned this office. On the death of bishop Gundulf, the monks of Rochester desired him for their bishop, but in vain.
Ordowinus was again restored in 1107. He is said to have held this office under bishop Ernulph, therefore he was living in 1115.
Letard presided here under the same bishop.
Brian presided in 1145; and died on Decemb. 5, 1146.
Reginald, who in the year 1154, obtained from pope Adrian IV. a confirmation of the privliges of the church of Rochester. He is said to have died on April 29, in the obituary of St. Augustine's, Canterbury, but the year is not mentioned, nor that of the election of
Ernulf II. who was prior in the time of bishop Walter. The next I find is
William de Borstalle, who was preferred to the priorship from being cellarer to this monastery.
Silvester, who was his successor, from being cellarer was likewise made prior. In his time, anno 1177, the church and the offices, as well within as without the walls were burnt. He rebuilt the refectory and dormitory, and three windows in the chapter house, towards the east. His successor was
Richard, who in 1182, resigned this office on being chosen abbot of Burton, in Staffordshire.
Alfred succeeded him as prior, and quitted it on being made abbot of Abingdon by king Henry II. between the years 1185 and 1189. (fn. 4)
Osbert de Scapella, from being sacrist was chosen prior. He wrote several books, and made the window of St. Peter's altar, and did many other works; he was a great benefactor to the buildings of this church.
Ralph de Ros, who presided in 1199, was the next prior, and whilst he was sacrist built the brewhouse, and the prior's great and lesser chamber, the stone houses in the church yard, the hostiary, stable, and the barn in the vineyard, and caused the church to be covered and most of it leaded.
Helias seems to have succeeded him. He finished the covering of the church with lead, and built with stone a stable for himself and his successors. He also leaded that part of the cloisters next the dormitory, and made the laundry and door of the refectory.
William is said after him to have enjoyed this office in 1222.
Richard de Derente was elected prior of Rochester in 1225; he, among others, in the year 1227, signified to the archbishop the election of Henry de Sandford to the see of Rochester, and he is said to have presided in the year 1238, and to have been succeeded by
William de Hoo, sacrist of this church, who was chosen prior in 1239. He built the whole choir of this church, from the north and south wings, out of the oblations made at the shrine of St. William; and after having governed here for two years, because he would not consent to the sale of some lands belonging to his convent, he was much persecuted, and resigning this office, became a monk at Wooburn, and there died. In his time, in 1240, the altar in the infirmary chapel was dedicated to St. Mary; and on the nones of November that year the cathedral church itself being finished, was dedicated by the bishop, assisted by the bishops of Bangor and St. Andrew. (fn. 5)
Alexander de Glanville succeeded him, who dying suddenly of grief, in 1252, was succeeded by
John de Renham or Rensham. In his time the church and monastery were plundered, and many ornaments and charters taken away. He is said by some to have resigned in Dec. 1283; but in reality he was then deposed by John, archbishop of Canterbury, visiting this church as metropolitan.
Thomas de Woldham, alias Suthflete, was elected bishop of Rochesler, and refused it; but being elected a second time, was consecrated in the parish of Chartham, in Kent, the 6th of January, 1291. (fn. 6)
Simon de Clyve, sacrist of this church, who growing infirm, resigned this office of prior in 1622, and was the same year succeeded by
John de Renham or Rensham who, was again chosen prior, in 1292. He died in 1294, and
Thomas de Shuldeford succeeded him, who being infirm, resigned in 1301, and was succeeded by
John de Greenstreet in February the same year, on whose resignation, in 1314.
Hamo de Hethe was elected to this office that year, as he was to the see of Rochester in 1317, though he was not consecrated till two years afterwards; during the time he governed this church as prior and bishop he was a great benefactor to it.
John de Westerham succeeded him, in 1320, and died in 1321, and was succeeded by
John de Speldhurst, cellarer of this convent, who was chosen by the monks, and confirmed by the bishop; he resigned in 1333. His successor was
John de Shepey, S. T. P. In 1336, he built the new refectory, and received towards the expence of it one hundred marcs. In his time also, in 1344, the shrines of St. Michael, St. Paulinus, and St. Ythamar, were now made with marble and alabaster, which cost two hundred marcs; and the year before he caused the tower to be raised higher with wood and stone, and covered it with lead, and placed four new bells there, calling them Dunstan, Paulin, Ythamar, and Lanfranc. On December 27, 1352, he was elected bishop of Rochester by papal bull. (fn. 7)
Robert de Suthflete, warden of Filchestowe cell succeeded on his predecessor's preferment to the bishop. ric in 1352, he died in 1361.
John de Hertlepe or Hertley, warden of the same cell, was chosen to succeed him that year; he resigned in 1380, and was succeeded by
John de Shepey, S. T. P. the subprior, who was elected the same year; he governed the priory thirtynine years, and died in 1419.
William de Tunbrigg was the next prior, who having been elected by the monks, was confirmed by the archbishop of Canterbury (the see of Rochester being vacant) the same year; he presided in 1444, and was soon succeeded by John Clyfe, in 1447. After him,
John Cardone was prior, in 1448.
William Wode was prior in the reign of king Edward IV. and he was succeeded by
Thomas Bourne, who was prior in 1480, to whom
William Bishop probably succeeded; he occurs prior in 1496, and seems to have been succeeded by
William Frysell, who was elected to this office in 1509. His successor in it was probably
Laurence. Mereworth, who occurs prior in 1533 and 1534, when he, with eighteen monks, subscribed to the king's supremacy.
Walter Boxley was the next, and last prior of this monastery; for king Henry VIII. in the 31st year of his reign, granted a commission to the archbishop of Canterbury, George lord Cobham, and others, to receive the surrendry of this priory; and accordingly, the above mentioned prior and convent, by their instrument, under their common seal, dated April 8, that year (1540) with their unanimous assent and consent, deliberately, and of their own certain knowledge and mere motion, from certain just and reasonable causes, especially moving their minds and consciences, of their own free good will, gave and granted all that their monastery, and the scite thereof, with all their churches, yard, debts, and moveable goods, together with all their manors, demesnes, messuages, &c. to king Henry. VIII. with a general warrantry against all persons whatsoever. This deed was executed in the presence of a master in chancery, and was afterwards inrolled in the court of augmentation.
The prior above mentioned, after the dissolution of this monastery, again took on him his original family and lay name of Phillips; for when any person took upon him the monastic habit, he immediately assumed the name of the place of his dwelling or birth, that by having so done, he might be divested and alienated from all former family connections and relationship, and consider himself entirely as the son of the church, and as having no other relations than those who were his brethren in the monastery.
The priory of Rochester was valued at 486l. 11s. 5d. yearly income; (fn. 8) the whole of which came into the king's hands, as above mentioned; who, though he was empowered by parliament to erect new sees, and ecclesiastical corporate bodies out of the estates belonging to these suppressed monasteries, yet more than two years passed before there was any new establishment founded by him here.
AFTER the dissolution of the priory of Rochester, king Henry VIII. by his charter under his privy seal, dated June 18, in his 33d year, founded within the precincts of the late monastery here, to the glory and honour of Christ and the Blessed Virgin Mary, a CATHEDRAL CHURCH of one dean and six prebendaries, who were to be priests, together with other ministers necessary for the performing of divine service, in future to be called, The Cathedral church of Christ and the Blessed Virgin Mary of Rochester, and to be the episcopal seat of the bishop of Rochestet and his successors; and he granted the same episcopal seat within the precincts of the late monastery, to him and his successors for ever; and he appointed Walter Philippes, late prior there, the first dean of this church, and Hugh Aprice, John Wildbore, Robert Johnson, John Symkins, Robert Salisbury, and Richard Engest, the six prebendaries of it; and he incorporated them by the name of the dean and chapter of it, and granted that they should have perpetual succession, and be the chapter of the bishopric of Rochester, to plead and be impleaded by that name, and have a common seal; and he granted to the dean and chapter and their successors, the scite and precincts of the late monastery, the church there, and all things whatsoever within it, excepting and reserving to the king the particular buildings and parts of it therein mentioned; which premises, or at least the greatest part of them, seem to have been afterwards granted to the dean and chapter; and also excepting always to the bishop of Rochester and his successors, the great messuage, called the Bishop's palace, with all other his lands and tenements, in right of his bishopric, to hold the said scite, precincts, church, and appurtenances, to the dean and chapter and their successors for ever in pure and perpetual alms; and he granted them full power of making and admitting the inferior officers of the church, and afterwards of correcting and displacing them as they thought fit; saving to the king the full power of nominating the dean and six prebendaries, and also six almsmen, by his letters patent, as often as they should become vacant; and lastly, he granted, that they should have these his letters patent made and sealed in the accustomed manner, under his great seal. These letters patent were sealed with the great seal, June 20th following.
The dotation charter, under the king's privy seal, is dated the same day; by which he granted to the dean and chapter, and their successors, sundry premises, manors, lands, tenements, rents, advowsons and appropriations, part of the possessions of the late priory of Rochester, of the late priory of Ledys, of the hospital of Stroud and of the priory of Boxley, in the counties of Kent, Buckingham, Surry, and in the city of London, to hold in pure and perpetual alms, and he granted them, and each of them to be exempt and discharged from all payments of first fruits and tenths, reserving to him and his successors, in lieu thereof, the yearly sum of one hundred and fifteen pounds, (which rent has been since increased to 124l 6s. for reasons as has been already mentioned under Southfleet and Shorne in the former volumes of this history) and lastly, that they should have these his letters patent made and sealed with his great seal, &c. On the 4th of July following, the king granted a commission to George, lord Cobham, and others, reciting, that whereas he had lately founded and erected the said cathedral church in the scite and place of the late priory at Rochester, and in the same one dean, six prebendaries, six minor canons, one deacon and subdeacon, six lay clerks, one master of the choristers, eight choristers, one teacher of the boys in grammar, to consist of twenty scholars, two subsacrists, and six poor men, he gave power and authority to them, or any two of them, to repair to the scite of the late priory, and there, according as they thought fit, to allot the whole of it, and to assign to the dean and canons separate and fit stalls in the choir, and separate places in the chapter there, and to allot to the dean the new lodging, containing two parlours, a kitchen, four bedchambers, the gallery, the study over the gate, with all other buildings leading to the house of John Symkins, one of the residentiaries, together with the garden adjoining, on the north side of the king's lodging. The hay, barn in the woodyard of the dean under the vestry, a stable for the dean adjoining the gate of the tower, and the pidgeon-house on the wall adjoining the ponds; and also to the prebendaries and minor canons and other ministers, and persons above-mentioned, and to each of them, according to their degree, convenient houses, and places about the church to be divided and assigned to each of them, as far as the buildings and ground of the scite would allow, so that the said dean and canons might have separate houses for their convenient habitation, and that the rest of the ministers and persons, that is, minor canons, deacon and subdeacon, scholars, choiristers, and upper and under master, should have smaller houses, in which they and their families should inhabit, and further, that they should put the dean, canons and other ministers in possession of the houses and premises so assigned as asoresaid, provided always, that the said minor canons, and other ministers (except the dean and prebendaries) should eat at one common table, according to the statutes to be prescribed to them, and that they should certify under their seals to the chancellor and court of augmentation what they had done in it.
About three years afterwards, a body of statutes for the government of this church was delivered to it by three commissioners appointed by the king for that purpose, but like many others, they were neither under the great seal nor indented, so that their validity continued in dispute till the reign of queen Anne, in the sixth year of whose reign, an act passed to make them good and valid in law, so far as they were not inconsistent with the constitution of the church, or the laws of the land.
In these statutes, besides the members already mentioned, there is named a porter, who was likewise to be a barber, a butler, a cook and an under-cook; all the members still subsist in this church, except the deacon and subdeacon, the butler, cook and under-cook; the two first have been disused ever since the reformation, or at least very soon afterwards, and the other three are not necessary, as there is not. any common table kept, nor indeed does there appear to have been one kept as directed by the statutes, for the several members of this church, excepting the dean and prebendaries, and the six almsmen. There were also by the statutes yearly exhibitions of five pounds to be paid to four scholars, two at each university. By the statutes they were to be more than fifteen, and under twenty years of age, to be chosen from this school in preference, and if none such were here, then from any other, so that there were neither fellow or scholar in either university; the pension of five pounds to continue till they commenced bachelor, and that within the space of four years; after which they were to enjoy the same for three years; when commencing master of arts they were to be allowed six pounds per annum, and after that 6l. 13s. 4d. The college to be at the option of the dean, or vice-dean, and chapter, who nominate the scholars, and forty pounds was directed to be laid out yearly in charity, and the repairing of highways and bridges.
By the charter of foundation, king Henry VIII. reserved to himself and his successors the right of nominating and appointing, by his letters patent, the dean and prebendaries, and by the statutes the dean must be a doctor of divinity, a batchelor, or doctor of law, and each of the prebendaries the same, or master of arts, or batchelor of laws, and to be appointed by the king's letters patent under his great seal, and presented to the bishop. The dean continues to be nominated by the king, four of the prebends are in the gift of the lordkeeper of the great seal, one is annexed by letters patent, and confirmed by act of parliament, anno 12 queen Anne, to the provostship of Oriel college, in Oxford, and confirmed by parliament the same year, and another was by letters patent, anno 13 king Charles I. annexed to the archdeaconry of Rochester. The crown likewise nominates the six poor bedesmen, who are admitted by warrant under the sign manual; these are in general old and maimed sailors, who are pensioners of the chest at Chatham.
Walter Phillips, the last prior, on the surrendry of this monastery into the king's hands, was, by the foundation charter of the dean and chapter, dated June 18, anno 33 Henry VIII. appointed the first dean. He died in 1570. (fn. 9)
Edmund Freake, S. T. P. was installed in 1570, and was consecrated bishop of Rochester in 1571.
Thomas Willoughby, S. T. P. and prebendary of Canterbury, in 1574, he died in 1585.
John Coldwell, M. D. of St. John's college, Cambridge, in 1585, and was consecrated bishop of Salisbury in 1591.
Thomas Blague, S. T. P. master of Clare-hall, and rector of Bangor, in 1591, and died in 1611.
Richard Milbourne, A. M. rector of Cheam, in Surry, and vicar of Sevenoke, in 1611, and was consecrated bishop of St. David's in 1615. (fn. 10)
Robert Scott, S. T. P. and master of Clare-hall, in 1615. He died in 1620.
Godfrey Goodman, a native of Essex, and fellow of Trinity college, then master of Clare-hall, Cambridge, afterwards prebendary of Westminster, rector of Kemmerton, in Gloucestershire, and West Isley, in Berkshire, and S. T. P. in 1620, and was consecrated bishop of Gloucester in 1624.
Walter Balcanquall, a native of Scotland, and S. T. P. in 1624. He was first fellow of Pembroke-hall, Cambridge, then master of the Savoy. (fn. 11) He resigned this deanry for that of Durham in 1638. (fn. 12)
Henry King, S. T. P. of Christ-church, Oxford, archdeacon of Colchester, residentiary of St. Paul's, and canon of Christ-church, (fn. 13) in 1638, and was consecrated bishop of Chichester in 1641.
Thomas Turner, S. T. P. canon residentiary of St. Paul's, London, rector of St. Olave's, Southwark, and of Fetcham, in Surry, in 1641, and was made dean of Canterbury in 1643.
Benjamin Laney, S. T. P. master of Pembroke-hall, vicar of Soham, in Cambridgeshire, rector of Buriton, in Hampshire, and prebendary of Westminster and Winchester, in 1660, and was consecrated bishop of Peterborough, at the latter end of that year. (fn. 14)
Nathaniel Hardy S. T. P. rector of St. Dionis Backchurch, archdeacon of Lewes, and rector of Henley upon Thames, in 1660. He died at Croydon in 1670, and was buried in the church of St. Martin's in the Fields, of which church he was vicar, having been by his will a good benefactor to the members of this cathedral, and their successors, as well as to the parishes of this city.
Peter Mew, S. T. P. succeeded in 1670. He had been canon of Windsor, archdeacon of Berks, and pre sident of St. John's college, Oxford. He was consecrated bishop of Bath and Wells at the end of the year 1672. (fn. 15)
Thomas Lamplugh, S. T. P. in 1672. He was first fellow of queen's college, Oxford, then principal of Alban-hall, and vicar of St. Martin's in the Fields. He was consecrated bishop of Exeter in 1676. (fn. 16)
John Castilion, S. T. P. prebendary of Canterbury, and vicar of Minster, in Thanet, in 1676. He died in 1688, and was buried in Canterbury cathedral.
On the death of Dr. Castilion, Simon Lowth, A. M. was nominated that year by king James II. to succeed him; but not being qualified as to his degree according to the statutes, his admittance and installation was refused, and the revolution quickly after following, he was set aside, and Dr. Ullock was nominated in his itead.
Henry Ullock, S. T. P. succeeded in 1689, at that time prebendary of this church, and rector of Leyborne. He died in 1706, and was buried there.
Samuel Pratt, S. T. P. clerk of the closet, succeeded in 1706. (fn. 17) He was canon of Windsor, vicar of Twickenham, and chaplain of the Savoy chapel. He died in 1723.
Nicholas Claggett, S. T. P. rector of Brington, in Northamptonshire, and of Overton sinecure, in Hampshire, and archdeacon of Buckingham in 1724. He was promoted to the bishopric of St. David's in 1731.
Thomas Herring, S. T. P. was first of Jesus college, Cambridge, and afterwards fellow of Bennet college. After a variety of parochial preferments he was advanced to this deanry in 1731, which he held in commendam from 1737, when he was promoted to the bi shopric of Bangor till his translation to the archbishopric of York in 1743. (fn. 18)
William Bernard, S. T. P. prebendary of Westminster, (fn. 19) succeeded in 1743, but next year was promoted to the see of Raphoe, in Ireland. (fn. 20)
John Newcome, S. T. P. lady Margaret's lecturer of divinity, and master of St. John's college, Cambridge, in 1744. He had supplied the divinity chair at Cambridge with great reputation, during the latter part of Dr. Bentley's life, then regius professor, who for several years before his death had retired from all public business. He died in 1765.
William Markham, LL. D. and prebendary of Durham, in 1765. He was a great benefactor to the deanry-house, the two wings of which were erected by him, but were not finished before his quitting this preferment for the deanry of Christ-church, Oxford, which he did in 1767. (fn. 21)
Benjamin Newcombe, S. T. P. and rector of St. Mildred's, in the Poultry, in 1767. He was afterwards vicar of Lamberhurst, and died at Rochester in 1775.
Thomas Thurlow, D. D. and master of the Temple, in 1775, was in 1779 made bishop of Lincoln. (fn. 22)
Richard Cust, S. T. P. canon of Christ-church, in Oxford, which he resigned on this promotion. He was a younger brother of the late Sir John Cust, bart. of Lincolnshire, speaker of the house of commons, and uncle to lord Brownlow. He resigned this deanry in 1781, on being made dean of Lincoln, and residentiary of that cathedral.
Thomas Dampier, son of Thomas Dampier, dean of Durham, was educated at Eton, and was afterwards fellow of King's college, in Cambridge, vicar of Boxley, prebendary of Durham, and master of Sherborne hospital. In 1780 he was created by royal mandate S. T. P. and in March 1782, succeeded to this deanry, with which he holds, excepting the fellowship, the several preferments before-mentioned.
THE CATHEDRAL CHURCH OF ROCHESTER is situated at a small distance from the south side of the middle of the High-street, within the antient gate of the priory.
This church was rebuilt by bishop Gundulph in the year 1080, and some part of this building still remains. The whole bears venerable marks of its antiquity, but time has so far impaired the strength of the materials with which it is built, that in all likelihood the care and attention of the present chapter towards the support of it will not be sufficient to prevent the fall of great part of it at no great distance of time.
The cathedral consists of a body and two isles, the length of it from the west door to the steps of the choir is fifty yards; at the entrance of the choir is the lower or great cross isle, the length of which is one hundred and twenty-two feet; from the steps of the choir to the east end of the church is fifty-two yards; at the upper end of the choir is another cross isle of the length of ninety feet. In the middle of the western cross isle, at the entrance of the choir, stands the steeple, which is a spire covered with lead, being one hundred and fifty-six feet in height, in which hang six bells. Between the two cross isles, on the north side without the church, stands an old ruined tower, no higher than the roof of the church. This is generally allowed to have been erected by bishop Gundulph, and there is a tradition of its having been called the bell tower, and of its having had five bells hanging in it; yet the better conjecture is, that it was first intended as a place of strength and security, either as a treasury or a repository for records. The walls of it are six feet thick, and the area on the inside twenty-four feet square. On the opposite side, at the west end of the south isle, is a chapel of a later date than the isle, wherein the bishop's consistory court is held, and where early prayers were used to be read till within these few years. The roof of the nave or body of the church, from the west end to the first cross isle, is flat at the top like a parish church, as it is likewise under the great steeple; but all the other parts, viz. the four cross isles, the choir, and those on each side of it, except the lower south isle, which was never finished, are handsomely vaulted with stone groins.
The choir is upwards of five hundred and seventy years old, being first used at the consecration of Henry de Sandford in 1227. It is ornamented, as well as other parts of the church, with small pillars of Petworth marble, which however, as well as many of those in a neighbouring cathedral, have been injudiciously covered with whitewash, and several of them with thick coats of plaister. The choir was repaired, as to new wainscot, stalls, pews, &c. at a large expence, in 1743, and very handsomely new paved; at which time the bishop's throne was rebuilt at the charge of bishop Wilcocks.
The organ is over the entrance into the choir. The late one was erected early in the last century, and was but a very indifferent instrument. In the room of which a new one, built by Green, was erected in in 1791, which is esteemed an exceeding good instrument.
At the north end of the upper cross isle, near the pulpit, is a chapel, called St. Williams's chapel, a saint whose repute brought such considerable profit to this priory, as to raise it from a state of poverty to affluence and riches. A large stone chest, much defaced, is all that remains of his shrine.
At the south-east corner of the opposite cross isle is an arched door-way, richly carved and ornamented with a variety of figures, which formerly led to the chapter-house of the priory, in the room of which there is erected a small mean room, which is made use of as a chapter-house and library; for the increase of this library, the same as was intended at Canterbury; every new dean and prebendary gives a certain sum of money at their admission towards the increase of books in it, instead of making an entertainment, as was formerly the custom. In this library is that well known and curious MSS. called the Textus Roffensis, compiled chiefly by bishop Ernulfus in the 12th century, which was published by Thomas Hearne, from a copy in the Surrenden library. During the troubles in the last century this MSS. was conveyed into private hands, nor could the dean and chapter after the restoration, for two years, discover where it was; and at last they were obliged to solicit the court of chancery for a decree to recover it again. Since which they have been once more in great danger of being deprived of it; for Dr. Harris, having borrowed it for the use of his intended history of this county, sent it up to London by water, and the vessel being by the badness of the weather overset, this MSS. lay for some hours under water before it was discovered, which has somewhat damaged it.
There is also another antient MSS. here, entitled Custumale Roffense, thought by some to be more antient than the other. Great part of this MSS. has been published by Mr. Thorpe in a volume under that title.
Near the west end, in the same isle, is a square chapel, called St. Edmund's chapel; hence you descend into the undercroft, which is very spacious and vaulted with stone. There seems to have been part of it well ornamented with paintings of figures and history, but the whole is so obliterated, that nothing can be made out what it was intended for.
The body of this church, the greatest part of which is the same as was erected by bishop Gundulph, is built with circular arches on large massy pillars, with plain capitals; the smaller arches above them being decorated with zigzag ornaments. The roof of the nave seems to have been raised since, and all the windows made new and enlarged at different times, particularly the large one in the west front; though the roof is now flat, by the feet of the groins still remaining, it appears as if this part of the church had been, or at least was intended to be vaulted. The breadth of it, with the side isles, is twenty-two yards. The west front extends eighty-one feet in breadth; the arch of the great door is certainly the same which bishop Gundulph built, and is a most curious piece of workmanship; every stone has been engraved with some device, and it must have been very magnificent in its original state. It is supported the depth of the wall, on each side the door, by several small columns, two of which are carved into statues representing Gundulph's royal patrons, Henry I. and his queen Matilda. The capitals of these columns, as well as the whole arch, are cut into the figures of various animals and flowers The key-stone of the arch seems to have been designed to represent our Saviour in a niche with an angel on each side, but the head is broken off; under this figure are twelve others, representing the apostles, few of which are entire.
In this front were four towers, one on each side the great door, and the others at the two extremes; three of these terminated in a turret, and the other in an octangular tower, above the roof. That tower at the north corner being in danger of falling, was taken down a few years ago, in order to be rebuilt. Dean Newcombe left one hundred pounds towards the finishing of it. Against the lower part of this tower was the figure of bishop Gundulph, with his crozier in his hand; on the rebuilding of which it was replaced, but the tower remains unfinished, at not half the height it was before, to the great disfigurement of the front of this church. Since which the tower at the opposite, or south-west corner, being ruinous, has likewise been taken down even with the roof of the church.
The royal grammar school of this foundation, besides the exhibitions before-mentioned, has had a later benefactor in Robert Gunsley, clerk, rector of Titsey, in Surry, who by his will in 1618, gave to the master and fellows of University college, Oxford, sixty pounds per annum, for the maintenance of four scholars to be chosen by them from the free school of Maidstone, and from this grammar school, such as are natives of the county of Kent only, of whom those of his name and kindred to have the preference, who are to be allowed chambers, and fifteen pounds per annum.
To conclude the account of this priory and cathedral, it should be observed that the precincts of it, after the dissolution, seem to have been a scene of devastation and confusion: the buildings were huge, irregular and ruinous, and little calculated to be turned into separate dwellings for small private families. Even a century afterwards, in the great rebellion in 1647, they were reported to be in a ruinous and woeful condition; at which time the church itself does not seem to have been much better; for archbishop Laud, in his return of the state of this diocese to Charles I. in 1633, says, that the cathedral suffered much for want of glass in the church windows, that the church-yard lay very indecently, and that the gates were down; about nine years afterwards this church suffered much from the fury of the rebel soldiers under colonel Sandys, who having plundered it, and broken to pieces what they could, made use of it as a tipling house, (fn. 23) and the body of the church was used as a carpenter's shop and yard, several sawpits being dug, and frames for houses made by the city joiners in it.
After the restoration dean Hardy took great pains to repair the whole of it, which was effected by means of the benefactions of the gentry of the county, and 7000l. added by the dean and chapter; notwithstanding which, time has so corroded and weakened every part of this building, that its future existence for any length of time has been much feared, but this church has lately had every endeavour used, and great repairs have been made which it is hoped will secure it from the fatal ruin which has threatened it, the inside has been beautified, and being kept exceeding clean, it makes at this time a very pleasing appearance.
In this cathedral, among other monuments, inscriptions, &c. are the following:— In the choir, within the altar rails on the south wall, under three small arches, are pictures of three bishops with their mitres and crosiers, now almost defaced, on the outside these arms, first, the see of Rochester; second, the priory of Canterbury; third, a cross quartier pierced azure; within the rails, under the north and south windows, are several stone coffins and other remains of bishops monuments, but no inscriptions or arms; on the north side the choir a large altar monument for bishop Lowe, on the south side of it, these arms on a bend, three wolves
Which will come first? Green vs. Grey, as they say.
Thanks to Ariel Poler for hosting a SF Salon on the subject with Erik Torenberg of Village Global and Silicon Foundry.
I think we will build a superhuman AGI before we understand our own brain well enough to radically improve it or upload it to a silicon substrate. The complex creations of iterative algorithms (like evolution and deep learning) are inherently inscrutable. It is easier to push evolution forward than to reverse engineer the products of evolution.
We are in the middle of a sea change in how the vanguard of engineering will be done. Building complex systems that exceed human understanding is more like parenting than programming. The locus of learning shifts from end products to the process of their creation. An ever-growing percentage of software will be grown and an ever-growing percentage of compute will run on infrastructure that resembles the brain (massively parallel, fine grained architectures with in-memory compute and a growing focus on the memory and interconnect elements). This is the path to AGI, IMHO.
I’ve been working with a neural plasticity company for 14 years now (Posit Science). One of my concerns with uploading is the extreme plasticity of the sensory cortex and the recruitment of neighboring regions in the face of external changes (like phantom limb pain in amputees). Cut and paste of brain state to a foreign substrate may require a deep understanding of the analog domain, where structural topology and functional spike train variation is immense (there are over 300 types of neurons in neocortex that are structurally and electrically different. And each neuron has ~200 ion channels from a pool of 20-40 variations). Furthermore, our mostly 2D silicon substrates lack the interconnect density for a direct map of the synaptic fan-out of the brain. Without a deep understanding of what elements can be ignored or abstracted, a simulation of brain function explodes in combinatorial complexity.
Going back a decade, in talks about AI futures, I was fond of advising to “augment early and often.” I worry that people want to believe in extreme augmentation and uploading, not because it is likely, but because it offers a mental model for “humanity” maintaining the mantle of supremacy, perpetually perched at the pinnacle of evolution. The idea that evolution will eventually progress way beyond us is hard to internalize. We seek transcendence, as the antidote for obsolescence.
I’ll be brainstorming more about storming the brain this evening at a follow up salon.
My 2006 musings on these topics.
Cassandra Stanfill, an Associate Research Engineer with the Intelligence, Surveillance Augmentation and Reconnaissance Branch at the Air Force Research Laboratory at Wright Patterson Air Force Base in Dayton, Ohio, uses eye tracking technology, and other methods, on test subject Lt. Michael Emard to examine the response of ISR analysts to displays, tools and interfaces used in their jobs, Jul 21, 2016. The research strives to relieve user fatigue and stress due to data overload and increase the efficiency of data assessment and transference by analysts. Stanfill was exposed to AFRL because she lived in Dayton, Ohio, her father was an active-duty Airman and her mother was active-duty Army. (U.S. Air Force photo by J.M. Eddins Jr.)
A member of the Orbital Syngas Commodity Augmentation Reactor (OSCAR) team performs ground testing at NASA’s Kennedy Space Center in Florida. The tests are in preparation for a scheduled suborbital flight test later this year, facilitated by NASA’s Flight Opportunities program. Begun as an Early Career Initiative project, OSCAR evaluates technology to make use of trash and human waste generated during long-duration spaceflight. Photo credit: NASA/Amber Jean Watson
The human body has natural limits but that doesn't mean we are just limited to what we were born with. Instead we develop technology as an aid to surpass our natural limitations, using tools to do things we couldn't otherwise do. However, technology is extrinsic to the human body, not part of it. But what if it literally became part of us and allowed us to inherently exceed the human body's natural limitations? If that makes us stronger, faster, smarter than ever was biologically possible are we more human?
Deus Ex: Human Revolution had me thinking about how entwined we are with technology and the role it plays in society and being human. This was visually apparent to me most in the brilliant design of Jaron Namir. Most all of his body is completely artificial as products of advanced technology, but it was modeled after the human muscular system which it replaced. He looked like he came straight out of an anatomy textbook, yet he surpassed the natural limits and capability of the human body. He represented the extreme change from human biology to human technology.
The triangle has a double meaning here:
First, it's the letter Delta, used in math and science to denote change.
Second, *spoiler alert*, it alludes to the Illuminati, whom Namir works for as commander of the Tyrants.
Badami formerly known as Vatapi, is a town and headquarters of a taluk by the same name, in the Bagalkot district of Karnataka, India. It was the regal capital of the Badami Chalukyas from 540 to 757 AD. It is famous for its rock cut structural temples. It is located in a ravine at the foot of a rugged, red sandstone outcrop that surrounds Agastya lake. Badami has been selected as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
HISTORY
- Dravidian architecture - Badami Chalukyas
- Hindu temple architecture - Badami Chalukya architecture
- Political history of medieval Karnataka - Badami Chalukyas
- Architecture of Karnataka - Badami Chalukya architecture
- Chalukyas of Badami
PRE-HISTORIC
Badami is surrounded by many pre-historic places including Khyad area of Badami, Hiregudda, Sidlaphadi and Kutkankeri (Junjunpadi, Shigipadi and Anipadi), there we can see the rock shelters megalithic burial sites and paintings.
BADAMI CHALUKYAS AND OTHER DYNASTIES
MYTHOLOGY
The Puranic story says the wicked asura Vatapi was killed by sage Agastya (as per Agastya-Vatapi story), the area in which the incident happened so named as Vatapi. At Aihole there was a merchant guild known as Ayyavole Ainuravaru lived in the area have reformed. As per scholar Dr. D. P. Dikshit, the first Chalukya king was Jayasimha (a feudatory lord in the Kadamba dynasty), who in 500 AD established the Chalukya kingdom. His grandson Pulakeshin Ibuilt a fort at Vatapi.
BADAMI CHALUKYAS
It was founded in 540 AD by Pulakeshin I (535-566 AD), an early ruler of the Chalukyas. His sons Kirtivarma I (567-598 AD) and his brother Mangalesha (598-610 AD) constructed the cave temples.Kirtivarma I strengthened Vatapi and had three sons Pulakeshin II, Vishnuvardhana and Buddhavarasa, who at his death were minors, thus making them ineligible to rule, so Kirtivarma I's brother Mangalesha took the throne and tried to establish rule, only to be killed by Pulakeshin II who ruled between 610 A.D to 642 A.D. Vatapi was the capital of the Early Chalukyas, who ruled much of Karnataka, Maharashtra, Few parts of Tamil Nadu and Andhra Pradesh between the 6th and 8th centuries. The greatest among them was Pulakeshin II (610-642 AD) who defeated many kings including the Pallavas of Kanchipuram.
The rock-cut Badami Cave Temples were sculpted mostly between the 6th and 8th centuries. The four cave temples represent the secular nature of the rulers then, with tolerance and a religious following that inclines towards Hinduism, Buddhism and Jainism. cave 1 is devoted to Shiva, and Caves 2 and 3 are dedicated to Vishnu, whereas cave 4 displays reliefs of Jain Tirthankaras. Deep caverns with carved images of the various incarnations of Hindu gods are strewn across the area, under boulders and in the red sandstone. From an architectural and archaeological perspective, they provide critical evidence of the early styles and stages of the southern Indian architecture.
The Pallavas under the king Narasimhavarma I seized it in 642 AD & destroyed the vatapi. Pulakeshin II's son Vikramaditya I of Chalukyas drove back Pallavas in 654 AD and led a successful attack on Kanchipuram, the capital of Pallavas. Then Rashtrakutas came to power in Karnataka including Badami around 757 AD and the town lost its importance. Later it was ruled by the Hoysalas.
Then it passed on to Vijayanagara empire, The Adil Shahis, Mughal Empire, The Savanur Nawabs (They were vassals of Nizams and Marathas), The Maratha, Hyder Ali. The Britishers made it part of the Bombay Presidency.
INSCRIPTIONS
Badami has eighteen inscriptions, among them some inscriptions are important. The first Sanskrit inscription in old Kannada script, on a hillock dates back to 543 CE, from the period of Pulakeshin I (Vallabheswara), the second is the 578 CE cave inscription of Mangalesha in Kannada language and script and the third is the Kappe Arabhatta records, the earliest available Kannada poetry in tripadi (three line) metre. one inscription near the Bhuthanatha temple also has inscriptions dating back to the 12th century in Jain rock-cut temple dedicated to the Tirtankara Adinatha.
VATAPI GANAPATI
In the Carnatic music and Hamsadhwani raga the Vatapi Ganapatim Bhaje by the composer Muthuswami Dikshitar. The idol of Vatapi Ganapati brought from Badami by Pallavas, is now in the Uthrapathiswaraswamy Temple, near Thanjavur of Tamil Nadu.
In 7th century, Vatapi Ganapati idol was brought from Badami (Vatapi - Chalukya capital) by Pallava who defeated Chalukyas.
TOURISM
Landmarks in Badami include cave temples, gateways, forts, inscriptions and sculptures.
- A Buddhist cave in a natural setting that can be entered only by crawling on knees.
- The Bhuhtanatha temple, a small shrine, facing the lake, constructed in 5th century.
- Badami Fort situated on top of the hill.
- Many Shivalayas including the Malegatti Shivalaya with 7th century origins.
- The Dattatreya temple.
- The Mallikarjuna temple dating back to the 11th century, built on a star shaped plan.
- a Dargah, a dome of an Islamic place of worship on the south fort side.
- Vista points on top of the North Fort for the view of the ancient town below.
- Temple of Banashankari, a Kuladevata (family deity) for many families, is located near Badami.
- Archaeological museum, that has collection of sculptures from Badami, Aihole and Pattadakal.
BADAMI CAVE TEMPLES
The Badami cave temples are a complex of four cave temples located at Badami, a town in the Bagalkot district in the north part of Karnataka, India. They are considered an example of Indian rock-cut architecture, especially Badami Chalukya architecture initiated during the 6th century. Badami was previously known as Vataapi Badami, the capital of the early Chalukya dynasty, who ruled much of Karnataka from middle of the sixth until the middle of the eighth centuries. Badami is situated on the west bank of an artificial lake filled with greenish water dammed by an earthen wall faced with stone steps. Badami is surrounded in the north and south by forts built in later times from the ramparts that crown their summits.
The Badami cave temples represent some of the earliest known experimentation of Hindu temple prototypes for later temples in the Indian peninsula. Along with Aihole, states UNESCO, their pioneering designs transformed the Malaprabha river valley into a cradle of Temple Architecture, whose ideas defined the components of later Hindu Temples elsewhere. Caves 1 to 3 feature Hindu themes of Shiva and Vishnu, while Cave 4 features Jain icons. There is also a Buddhist Cave 5 which has been converted into a Hindu temple of Vishnu. Another cave identified in 2013 has a number of carvings of Vishnu and other Hindu deities, and water is seen gushing out through the cave all the time.
GEOGRAPHY
The Badami cave temples are located in the Badami town in the north central part of Karnataka, India. The temples are about 110 km northeast from Hubli-Dharwad, the second largest metropolitan area of the state. Malaprabha river is 4.8 km away. Badami, also referred to as Vatapi, Vatapipuri and Vatapinagari in historical texts, and the 6th-century capital of Chalukya dynasty, is at the exit point of the ravine between two steep mountain cliffs. Four cave temples have been excavated in the escarpment of the hill to the south-east of the town above the artificial lake called Agastya Lake created by an earthen dam faced with stone steps. To the west end of this cliff, at its lowest point, is the first cave temple dedicated to Shiva, followed by a cave north east to it dedicated to Vishnu but is at a much higher level. The largest is Cave 3, mostly a Vaishnava cave, is further to the east on the northern face of the hill. The first three caves are dedicated to Hindu gods and goddesses including Brahma, Vishnu and Shiva. The fourth cave, dedicated to Jainism, is a short distance away.
HISTORY OF CAVE TEMPLES
The cave temples, numbered 1 to 4 in the order of their creation, identified in the town of Badami, the capital city of the Chalukya kingdom (also known as Early Chalukyas) are dated from the late 6th century onwards. The exact dating is known only for cave 3 which is a Brahmanical temple dedicated to Vishnu. An inscription found here records the creation of the shrine by Mangalesha in Saka 500 (lunar calendar, spanning 578 to 579 CE). These inscriptions are in Kannada language, and have been the source for dating these rock cave temples to the 6th-century. The Badami caves complex are part of the UNESCO inscribed World Heritage Site under the title "Evolution of Temple Architecture – Aihole-Badami-Pattadakal" in the Malaprabha river valley which is considered a cradle of Temple Architecture, which formed the template for later Hindu temples in the region. The art work in Cave 1 and Cave 2 exhibit the northern Deccan style of 6th- and 7th-century, while those in Cave 3 show a simultaneous co-exhibition of two different ancient Indian artistic traditions – the northern Nagara and the southern Dravida styles. The Cave 3 also shows icons and reliefs in the Vesara style – a creative fusion of ideas from the two styles, as well as some of the earliest surviving historical examples of yantra-chakra motifs and colored fresco paintings in Karnataka. The first three caves feature sculpture of Hindu icons and legends focusing on Shiva and Vishnu, while Cave 4 features Jain icons and themes.
TEMPLE CAVES
The Badami cave temples are composed of mainly four caves, all carved out of the soft Badami sandstone on a hill cliff, dated to the late 6th to 7th centuries. The planning of four caves (1 to 4) is simple. The entrance is a verandah (mukha mandapa) with stone columns and brackets, a distinctive feature of these caves, leading to a columned mandapa – main hall (also maha mandapa) and then to the small square shrine (sanctum sanctorum, garbhaghrha) cut deep into the cave. The cave temples are linked by stepped path with intermediate terraces looking over the town and lake. Cave temples are labelled 1–4 in their ascending series even though this numbering does not necessarily reflect the sequence of excavation.
The cave temples are dated to 6th to 8th century, with an inscription dated to 579 CE. The inscriptions are in old Kannada script. The architecture includes structures built in Nagara style and Dravidian style which is the first and most persistent architectural idiom to be adopted by the early chalukyas There is also the fifth natural cave temple in Badami – a Buddhist temple, a natural cave, which can be entered kneeling on all fours.
CAVE 1
The cave is just about 18 m above the street level on the northwest part of the hill. Access is through series of steps which depict carvings of dwarfish ganas (with "bovine and equine heads") in different postures. The verandah with 21 m length with a width of 20 m in the interior, has four columns all sculpted with reliefs of the god Shiva in different dancing positions and different incarnations. The guardian dwarapalas at the entrance to the cave stand to a height of 1.879 m.
The cave portrays the Tandava-dancing Shiva, as Nataraja. The image, (1.5 m tall, has 18 arms, in a form that express the dance positions arranged in a geometric pattern, which Alice Boner states, is a time division symbolizing the cosmic wheel. Some of the arms hold objects while most express mudras (symbolic hand postures). The objects include drums, trident and axe. Some arms also have serpents coiled around them. Shiva has his son Ganesha and the bull Nandi by his side. Adjoining to the Nataraja, a wall depicts the goddess Durga, depicted slaying the buffalo-demon Mahishasura. Elsewhere, the two sons of Shiva, Ganesha and Kartikkeya, the god of war and family deity of the Chalukya dynasty are seen in one of the carved sculptures on the walls of the cave with Kartikkeya riding a peacock.
The cave also has carved sculptures of the goddesses Lakshmi and Parvati flanking Harihara, a 2.36 m high sculpture of a fused image that is half Shiva and half Vishnu. To the right, Ardhanarishvara, a composite androgynous form of Shiva and his consort Parvati, is sculpted towards the end of the walls. All the carved sculptures show ornaments worn by them, as well as borders with reliefs of various animals and birds. Lotus design is a common theme. On the ceiling are images of the Vidyadhara couples. Through a cleavage in the back side of the cave is a square sanctuary with more images carved.
Other prominent images in the cave are Nandi, the bull, in the sculptural form of Dharmadeva, the god of justice, Bhringi, a devotee of Shiva, a female decorated goddess holding a flat object in her left hand, which are all part of Ardhanarishvara described earlier. The roof in the cave has five carved panels with the central panel depicting the serpent Shesha. The head and bust are well formed and project boldly from the centre of the coil. In another compartment a bass-relief of 0.76 m diameter has carvings of a male and female; the male is Yaksha carrying a sword and the female is Apsara with a flying veil. The succeeding panel has carvings of two small figures; and the panel at the end is carved with lotuses.
CAVE 2
Cave 2, facing north, to the west of Cave 3, created in late 6th century AD, is almost same as cave 1 in terms of its layout and dimensions but it is dedicated primarily to Vishnu. Cave is reached by climbing 64 steps from the first cave. The cave entrance is the verandah, divided by four square pillars, which has carvings from its middle section to the top where there are yali brackets with sculptures within them. The cave is adorned with reliefs of guardians. Like the Cave 1, the cave art carved is a pantheon of Hindu divinities.
The largest relief in Cave 2 shows Vishnu as Trivikrama – with one foot on Earth and another – directed to the north. Other representations of Vishnu in this cave include Varaha (boar) where he is shown rescuing Bhudevi (symbolism for earth) from the depths of ocean, and Krishna avatars – legends found in Hindu Puranas text such as the Bhagavata Purana. Like other major murti (forms) in this and other Badami caves, the Varaha sculpture is set in a circle, the panel is an upright rectangle, states Alice Boner, whose "height is equal to the octopartite directing circle and sides are aligned to essential geometric ratios, in this case to the second vertical chord of the circle". The doorway is framed by pilasters carrying an entablature with three blocks embellished with gavaksha ornament. The entrance of the cave also has two armed guardians holding flowers rather than weapons. The end walls of the outer verandah is occupied by sculpted panels, to the right, Trivikrama; to the left, Varaha rescuing Bhudevi, with a penitent multi-headed snake (Nag) below. The adjacent side walls and ceiling have traces of colored paintwork, suggesting that the cave used to have fresco paintings. The columns show gods and battle scenes, the churning of cosmic ocean (Samudra Manthan), Gajalakshmi and figures, Brahma, Vishnu asleep on Shesha, illustrations of the birth of Krishna, Krishna's youth, Krishna with gopis and cows.
The ceiling of Cave 2 shows a wheel with sixteen fish spokes in a square frame along with swastikas and flying couples. The end bays have a flying couple and Vishnu on Garuda.[8] The main hall in the cave is 10.16 m in width, 7.188 m deep and 3.45 m high and is supported by eight square pillars in two rows. The roof of this hall has panels which have carvings. At the upper end of the wall a frieze runs all along the wall with engravings of episodes from the Krishna or Vishnu legends.
The sculptures of Cave 2, like Cave 1, are of the northern Deccan style of 6th-and 7th-century similar to that found in Ellora caves.
CAVE 3
The Cave 3 is dedicated to Vishnu, and is the most intricately carved and the biggest. It has well carved giant figures of Trivikrama, Anantasayana, Paravasudeva, Bhuvaraha, Harihara and Narasimha. The theme on which the Cave 3 is carved is primarily Vaishnavite, however the cave also shows Harihara on its southern wall – half Vishnu and half Shiva shown fused as one, making the cave important to Shaivism studies as well. Cave 3, facing north, is 60 steps away from the Cave 2. This cave temple's veranda, 21 m in length with an interior width of 20 m, has been sculpted 15 m deep into the mountain, and an added square shrine at the end extends the cave some 3.7 m further inside. The verandah itself is 2.1 m wide and has four free standing carved pillars separating it from the hall. The cave is 4.6 m high, supported by six pillars each measuring 0.76 m square. Each column and pilaster is carved with wide and deep bases crowned by capitals which are camouflaged by brackets on three sides. Each bracket, except for one bracket, has carvings of standing human figures, under foliage in different postures, of a male and female mythological characters, along with attendant figure of a dwarf. A moulded cornice in the facia, with a dado of blocks below it (generally in 2.1 m lengths), have about thirty compartments carved with series of two fat dwarfs called ganas. The cave shows a Kama scene on one pillar, where a woman and man are in maithuna (erotic) embrace beneath a tree.
Cave 3 also shows fresco paintings on the ceiling, but some of these are faded, broken and unclear. These are among the earliest known and surviving evidence of fresco painting in Indian art.[14] The Hindu god Brahma is seen in one of the murals, while the wedding of Shiva and Parvati, attended by various Hindu deities, is the theme of another. There is a lotus medallion on the floor underneath the mural of four armed Brahma. The sculpture is well preserved, and a large number of Vishnu's reliefs including standing Vishnu with 8 arms, Vishnu seated on a hooded serpent called Sesha or Ananta on the eastern side of the verandha, Vishnu as Narasimha (half human – half lion), Varaha fully armed, a boar incarnation of Vishnu in the back wall of the cave, Harihara (a syncretic sculpture of Vishnu and Shiva), and Trivikrama avatars. The back wall also has carvings of Vidhyadaras holding offerings to Varaha, and adjoining this is an inscription dated 579 AD with the name Mangalis inscribed on it. At one end of the pilaster there is a sculpture of the fourth incarnation of Vishnu as Vamana shown with eight arms called Ashtabhuja decorated with various types of weapons. A crescent moon is crafted above his face, crown of Vishnu decorates his head and is flanked by Varaha and two other figures and below on his right is his attendant Garuda. The images in front of Vamana are three figures of Bali and his wife with Shukra, his councilor. Reliefs stand 4 metres tall. The culture and clothing embedded in the sixth century is visible in the art sculpted in this cave. The roof in the verandha has seven panels created by cross beams, each is painted in circular compartments with images of Shiva, Vishnu, Indra, Brahma, Kama and so forth with smaller images of Dikpalas (cardinal guardians) with geometric mosaics filling the gaps at the corners.
The front aisle's roof has panels with murals in the center of male and female figurines flying in the clouds; the male figure is yaksha holding a sword and a shield. Decoration of lotus blooms are also seen on the panels. The roof in the hall is divided into nine panels slightly above the level of the ceiling. The central panel here depicts a deva mounted on a ram – conjectured as Agni. Images of Brahma and Varuna are also painted in the central panels while the floating figures are seen in the balance panels.
CAVE 4
The Cave 4, to the east of Cave 3, excavated around 650 AD, is located higher than other caves. It is dedicated to revered figures of Jainism and was constructed last among all the caves. It also features detailed carvings and diverse range of motifs. The cave has five bayed entrance with four square columns with brackets and capitals, and to the back of this verandah is a hall with two standalone and two joined pillars. The first aisle is a verandah 9.4 m in length, 2.0 m wide and extends to 4.9 m deep. From the hall, steps lead to the sanctum sanctorum, which is 7.8 m wide extending to a depth of 1.8 m. On the back part of this, Mahavira is represented, sitting on lion throne, flanked by bas-reliefs of attendants with chauri (fans), sardulas and makara's heads. The end walls have Parshvanath (about 2.3 m tall) with his head decorated to represent protection and reverence by a multi-headed cobra, Indrabhuti Gautama covered by four snakes and Bahubali are seen; Bahubali is present to the left of Gautama shown with his lower legs surrounded by snakes along with his daughters Brahmi and Sundari. The sanctum, which is adorned by the image of Mahavira, has pedestal which contains an old Kannada inscription of the 12th century A.D. which registers the death of one Jakkave. Many Jaina Tirthankara images have been engraved in the inner pillars and walls. In addition, there are some idols of Yakshas, Yakshis, Padmavati and other Tirthankaras. Some scholars also assign the cave to the 8th century.
CAVE 5
It is a natural cave of small dimensions, undated, is approached by crawling as it has a narrow opening. Inside, there is a carved statue seated over a sculpted throne with reliefs showing people holding chauris (fans), tree, elephants and lions in an attacking mode. The face of this statue was reasonably intact till about 1995, and is now damaged and missing. There are several theories as to who the statue represents.
The first theory states that it is a Buddha relief, in a sitting posture. Those holding the chauris are Bodhisattvas flanking the Buddha, states this theory, and that the cave has been converted to a Hindu shrine of Vishnu, in later years, as seen from the white religious markings painted on the face of the Buddha as the 9th incarnation of Vishnu. Shetti suggests that the cave was not converted, but from the start represented a tribute to Mayamoha of the Hindu Puranas, or Buddhavatara Vishnu, its style suggesting it was likely carved in or before 8th century CE.
The second theory, found in colonial era texts such as one by John Murray, suggested that the main image carved in the smallest fifth cave is that of Jaina figure.
The third theory, by Henry Cousens as well as A. Sundara, and based by local legends, states that the statue is of an ancient king because the statue's photo, when its face was not damaged, lacked Ushnisha lump that typically goes with Buddha's image. Further, the statue has unusual non-Buddha ornaments such as rings for fingers, necklace and chest-band, it wears a Hindu Yajnopavita thread, and its head is stylistically closer to a Jina head than a Buddha head. These features suggest that the statue may be of a king represented with features of various traditions. The date and identity of the main statue in Cave 5, states Bolon, remains enigmatic.
OTHER CAVES
In 2013, Manjunath Sullolli reported the discovery of another cave with 27 rock carvings, about 500 metres from the four caves, from which water gushes year round. It depicts Vishnu and other Hindu deities, and features inscription in Devanagari script. The dating of these carvings is unknown.
OTHER TEMPLES AT BADAMI
On the north hill, there are three temples, of which Malegitti-Shivalaya is perhaps the oldest temple and also the finest in Badami, and has a Dravidian tower. Out of the two inscriptions found here, one states that Aryaminchi upadhyaya, as the sculptor who got this temple constructed and the other dated 1543 speaks of the erection of a bastion during the Vijayanagara rule. The lower Shivalaya has a Dravidian tower, and only the sanctum remains now.
Jambhulinga temple, situated in the town, is presumably the oldest known trikutachala temple in Karnataka. An inscription dated 699 ascribes construction of this temple to Vinayavathi mother of Emperor Vijayaditya.
The place also has Agasthya Tirtha, temples of Goddess Yellamma, Mallikarjuna, Datttreya and Virupaksha. Bhuthanatha group of temples are most important in Badami.
BADAMI FORT
Badami fort lies east of the Bhuthnatha temple, atop a cliff right opposite the Badami cave temples. The entrance to this temple is right through the Badami museum. It is a steep climb with many view points and dotted with little shrines. The path is laid with neatly cut stone, the same that adores all the architecture around.
ETYMOLOGY
The name Vatapi has origin in the Vatapi legend of Ramayana relating to Sage Agastya.There were two demon siblings Vatapi and Ilvala. They used to kill all mendicants by tricking them in a peculiar way. The elder Ilvala would turn Vatapi into a ram and would offer its meat to the guest. As soon as the person ate the meat, Ilvala would call out the name of Vatapi. As he had a boon that whomsoever Ilvala calls would return from even the netherland, Vatapi would emerge ripping through the body of the person, thus killing him. Their trick worked until Sage Agastya countered them by digesting Vatapi before Ilvala could call for him, thus ending the life of Vatapi at the hands of Ilvala. Two of the hills in Badami represent the demons Vatapi and Ilvala.
It is also believed that name Badami has come from colour of its stone (badam - Almond).
CULTURE
The main language is Kannada. The local population wears traditional Indian cotton wear.
GEOGRAPHY
Badami is located at 15.92°N 75.68°E. It has an average elevation of 586 metres. It is located at the mouth of a ravine between two rocky hills and surrounds Agastya tirtha water reservoir on the three other sides. The total area of the town is 10.3 square kilometers.
It is located 30 kilometers from Bagalkot, 128 kilometers from Bijapur, 132 kilometers from Hubli, 46 kilometers from Aihole, another ancient town, and 589 kilometers from Bangalore, the state capital.
WIKIPEDIA
Badami formerly known as Vatapi, is a town and headquarters of a taluk by the same name, in the Bagalkot district of Karnataka, India. It was the regal capital of the Badami Chalukyas from 540 to 757 AD. It is famous for its rock cut structural temples. It is located in a ravine at the foot of a rugged, red sandstone outcrop that surrounds Agastya lake. Badami has been selected as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
HISTORY
- Dravidian architecture - Badami Chalukyas
- Hindu temple architecture - Badami Chalukya architecture
- Political history of medieval Karnataka - Badami Chalukyas
- Architecture of Karnataka - Badami Chalukya architecture
- Chalukyas of Badami
PRE-HISTORIC
Badami is surrounded by many pre-historic places including Khyad area of Badami, Hiregudda, Sidlaphadi and Kutkankeri (Junjunpadi, Shigipadi and Anipadi), there we can see the rock shelters megalithic burial sites and paintings.
BADAMI CHALUKYAS AND OTHER DYNASTIES
MYTHOLOGY
The Puranic story says the wicked asura Vatapi was killed by sage Agastya (as per Agastya-Vatapi story), the area in which the incident happened so named as Vatapi. At Aihole there was a merchant guild known as Ayyavole Ainuravaru lived in the area have reformed. As per scholar Dr. D. P. Dikshit, the first Chalukya king was Jayasimha (a feudatory lord in the Kadamba dynasty), who in 500 AD established the Chalukya kingdom. His grandson Pulakeshin Ibuilt a fort at Vatapi.
BADAMI CHALUKYAS
It was founded in 540 AD by Pulakeshin I (535-566 AD), an early ruler of the Chalukyas. His sons Kirtivarma I (567-598 AD) and his brother Mangalesha (598-610 AD) constructed the cave temples.Kirtivarma I strengthened Vatapi and had three sons Pulakeshin II, Vishnuvardhana and Buddhavarasa, who at his death were minors, thus making them ineligible to rule, so Kirtivarma I's brother Mangalesha took the throne and tried to establish rule, only to be killed by Pulakeshin II who ruled between 610 A.D to 642 A.D. Vatapi was the capital of the Early Chalukyas, who ruled much of Karnataka, Maharashtra, Few parts of Tamil Nadu and Andhra Pradesh between the 6th and 8th centuries. The greatest among them was Pulakeshin II (610-642 AD) who defeated many kings including the Pallavas of Kanchipuram.
The rock-cut Badami Cave Temples were sculpted mostly between the 6th and 8th centuries. The four cave temples represent the secular nature of the rulers then, with tolerance and a religious following that inclines towards Hinduism, Buddhism and Jainism. cave 1 is devoted to Shiva, and Caves 2 and 3 are dedicated to Vishnu, whereas cave 4 displays reliefs of Jain Tirthankaras. Deep caverns with carved images of the various incarnations of Hindu gods are strewn across the area, under boulders and in the red sandstone. From an architectural and archaeological perspective, they provide critical evidence of the early styles and stages of the southern Indian architecture.
The Pallavas under the king Narasimhavarma I seized it in 642 AD & destroyed the vatapi. Pulakeshin II's son Vikramaditya I of Chalukyas drove back Pallavas in 654 AD and led a successful attack on Kanchipuram, the capital of Pallavas. Then Rashtrakutas came to power in Karnataka including Badami around 757 AD and the town lost its importance. Later it was ruled by the Hoysalas.
Then it passed on to Vijayanagara empire, The Adil Shahis, Mughal Empire, The Savanur Nawabs (They were vassals of Nizams and Marathas), The Maratha, Hyder Ali. The Britishers made it part of the Bombay Presidency.
INSCRIPTIONS
Badami has eighteen inscriptions, among them some inscriptions are important. The first Sanskrit inscription in old Kannada script, on a hillock dates back to 543 CE, from the period of Pulakeshin I (Vallabheswara), the second is the 578 CE cave inscription of Mangalesha in Kannada language and script and the third is the Kappe Arabhatta records, the earliest available Kannada poetry in tripadi (three line) metre. one inscription near the Bhuthanatha temple also has inscriptions dating back to the 12th century in Jain rock-cut temple dedicated to the Tirtankara Adinatha.
VATAPI GANAPATI
In the Carnatic music and Hamsadhwani raga the Vatapi Ganapatim Bhaje by the composer Muthuswami Dikshitar. The idol of Vatapi Ganapati brought from Badami by Pallavas, is now in the Uthrapathiswaraswamy Temple, near Thanjavur of Tamil Nadu.
In 7th century, Vatapi Ganapati idol was brought from Badami (Vatapi - Chalukya capital) by Pallava who defeated Chalukyas.
TOURISM
Landmarks in Badami include cave temples, gateways, forts, inscriptions and sculptures.
- A Buddhist cave in a natural setting that can be entered only by crawling on knees.
- The Bhuhtanatha temple, a small shrine, facing the lake, constructed in 5th century.
- Badami Fort situated on top of the hill.
- Many Shivalayas including the Malegatti Shivalaya with 7th century origins.
- The Dattatreya temple.
- The Mallikarjuna temple dating back to the 11th century, built on a star shaped plan.
- a Dargah, a dome of an Islamic place of worship on the south fort side.
- Vista points on top of the North Fort for the view of the ancient town below.
- Temple of Banashankari, a Kuladevata (family deity) for many families, is located near Badami.
- Archaeological museum, that has collection of sculptures from Badami, Aihole and Pattadakal.
BADAMI CAVE TEMPLES
The Badami cave temples are a complex of four cave temples located at Badami, a town in the Bagalkot district in the north part of Karnataka, India. They are considered an example of Indian rock-cut architecture, especially Badami Chalukya architecture initiated during the 6th century. Badami was previously known as Vataapi Badami, the capital of the early Chalukya dynasty, who ruled much of Karnataka from middle of the sixth until the middle of the eighth centuries. Badami is situated on the west bank of an artificial lake filled with greenish water dammed by an earthen wall faced with stone steps. Badami is surrounded in the north and south by forts built in later times from the ramparts that crown their summits.
The Badami cave temples represent some of the earliest known experimentation of Hindu temple prototypes for later temples in the Indian peninsula. Along with Aihole, states UNESCO, their pioneering designs transformed the Malaprabha river valley into a cradle of Temple Architecture, whose ideas defined the components of later Hindu Temples elsewhere. Caves 1 to 3 feature Hindu themes of Shiva and Vishnu, while Cave 4 features Jain icons. There is also a Buddhist Cave 5 which has been converted into a Hindu temple of Vishnu. Another cave identified in 2013 has a number of carvings of Vishnu and other Hindu deities, and water is seen gushing out through the cave all the time.
GEOGRAPHY
The Badami cave temples are located in the Badami town in the north central part of Karnataka, India. The temples are about 110 km northeast from Hubli-Dharwad, the second largest metropolitan area of the state. Malaprabha river is 4.8 km away. Badami, also referred to as Vatapi, Vatapipuri and Vatapinagari in historical texts, and the 6th-century capital of Chalukya dynasty, is at the exit point of the ravine between two steep mountain cliffs. Four cave temples have been excavated in the escarpment of the hill to the south-east of the town above the artificial lake called Agastya Lake created by an earthen dam faced with stone steps. To the west end of this cliff, at its lowest point, is the first cave temple dedicated to Shiva, followed by a cave north east to it dedicated to Vishnu but is at a much higher level. The largest is Cave 3, mostly a Vaishnava cave, is further to the east on the northern face of the hill. The first three caves are dedicated to Hindu gods and goddesses including Brahma, Vishnu and Shiva. The fourth cave, dedicated to Jainism, is a short distance away.
HISTORY OF CAVE TEMPLES
The cave temples, numbered 1 to 4 in the order of their creation, identified in the town of Badami, the capital city of the Chalukya kingdom (also known as Early Chalukyas) are dated from the late 6th century onwards. The exact dating is known only for cave 3 which is a Brahmanical temple dedicated to Vishnu. An inscription found here records the creation of the shrine by Mangalesha in Saka 500 (lunar calendar, spanning 578 to 579 CE). These inscriptions are in Kannada language, and have been the source for dating these rock cave temples to the 6th-century. The Badami caves complex are part of the UNESCO inscribed World Heritage Site under the title "Evolution of Temple Architecture – Aihole-Badami-Pattadakal" in the Malaprabha river valley which is considered a cradle of Temple Architecture, which formed the template for later Hindu temples in the region. The art work in Cave 1 and Cave 2 exhibit the northern Deccan style of 6th- and 7th-century, while those in Cave 3 show a simultaneous co-exhibition of two different ancient Indian artistic traditions – the northern Nagara and the southern Dravida styles. The Cave 3 also shows icons and reliefs in the Vesara style – a creative fusion of ideas from the two styles, as well as some of the earliest surviving historical examples of yantra-chakra motifs and colored fresco paintings in Karnataka. The first three caves feature sculpture of Hindu icons and legends focusing on Shiva and Vishnu, while Cave 4 features Jain icons and themes.
TEMPLE CAVES
The Badami cave temples are composed of mainly four caves, all carved out of the soft Badami sandstone on a hill cliff, dated to the late 6th to 7th centuries. The planning of four caves (1 to 4) is simple. The entrance is a verandah (mukha mandapa) with stone columns and brackets, a distinctive feature of these caves, leading to a columned mandapa – main hall (also maha mandapa) and then to the small square shrine (sanctum sanctorum, garbhaghrha) cut deep into the cave. The cave temples are linked by stepped path with intermediate terraces looking over the town and lake. Cave temples are labelled 1–4 in their ascending series even though this numbering does not necessarily reflect the sequence of excavation.
The cave temples are dated to 6th to 8th century, with an inscription dated to 579 CE. The inscriptions are in old Kannada script. The architecture includes structures built in Nagara style and Dravidian style which is the first and most persistent architectural idiom to be adopted by the early chalukyas There is also the fifth natural cave temple in Badami – a Buddhist temple, a natural cave, which can be entered kneeling on all fours.
CAVE 1
The cave is just about 18 m above the street level on the northwest part of the hill. Access is through series of steps which depict carvings of dwarfish ganas (with "bovine and equine heads") in different postures. The verandah with 21 m length with a width of 20 m in the interior, has four columns all sculpted with reliefs of the god Shiva in different dancing positions and different incarnations. The guardian dwarapalas at the entrance to the cave stand to a height of 1.879 m.
The cave portrays the Tandava-dancing Shiva, as Nataraja. The image, (1.5 m tall, has 18 arms, in a form that express the dance positions arranged in a geometric pattern, which Alice Boner states, is a time division symbolizing the cosmic wheel. Some of the arms hold objects while most express mudras (symbolic hand postures). The objects include drums, trident and axe. Some arms also have serpents coiled around them. Shiva has his son Ganesha and the bull Nandi by his side. Adjoining to the Nataraja, a wall depicts the goddess Durga, depicted slaying the buffalo-demon Mahishasura. Elsewhere, the two sons of Shiva, Ganesha and Kartikkeya, the god of war and family deity of the Chalukya dynasty are seen in one of the carved sculptures on the walls of the cave with Kartikkeya riding a peacock.
The cave also has carved sculptures of the goddesses Lakshmi and Parvati flanking Harihara, a 2.36 m high sculpture of a fused image that is half Shiva and half Vishnu. To the right, Ardhanarishvara, a composite androgynous form of Shiva and his consort Parvati, is sculpted towards the end of the walls. All the carved sculptures show ornaments worn by them, as well as borders with reliefs of various animals and birds. Lotus design is a common theme. On the ceiling are images of the Vidyadhara couples. Through a cleavage in the back side of the cave is a square sanctuary with more images carved.
Other prominent images in the cave are Nandi, the bull, in the sculptural form of Dharmadeva, the god of justice, Bhringi, a devotee of Shiva, a female decorated goddess holding a flat object in her left hand, which are all part of Ardhanarishvara described earlier. The roof in the cave has five carved panels with the central panel depicting the serpent Shesha. The head and bust are well formed and project boldly from the centre of the coil. In another compartment a bass-relief of 0.76 m diameter has carvings of a male and female; the male is Yaksha carrying a sword and the female is Apsara with a flying veil. The succeeding panel has carvings of two small figures; and the panel at the end is carved with lotuses.
CAVE 2
Cave 2, facing north, to the west of Cave 3, created in late 6th century AD, is almost same as cave 1 in terms of its layout and dimensions but it is dedicated primarily to Vishnu. Cave is reached by climbing 64 steps from the first cave. The cave entrance is the verandah, divided by four square pillars, which has carvings from its middle section to the top where there are yali brackets with sculptures within them. The cave is adorned with reliefs of guardians. Like the Cave 1, the cave art carved is a pantheon of Hindu divinities.
The largest relief in Cave 2 shows Vishnu as Trivikrama – with one foot on Earth and another – directed to the north. Other representations of Vishnu in this cave include Varaha (boar) where he is shown rescuing Bhudevi (symbolism for earth) from the depths of ocean, and Krishna avatars – legends found in Hindu Puranas text such as the Bhagavata Purana. Like other major murti (forms) in this and other Badami caves, the Varaha sculpture is set in a circle, the panel is an upright rectangle, states Alice Boner, whose "height is equal to the octopartite directing circle and sides are aligned to essential geometric ratios, in this case to the second vertical chord of the circle". The doorway is framed by pilasters carrying an entablature with three blocks embellished with gavaksha ornament. The entrance of the cave also has two armed guardians holding flowers rather than weapons. The end walls of the outer verandah is occupied by sculpted panels, to the right, Trivikrama; to the left, Varaha rescuing Bhudevi, with a penitent multi-headed snake (Nag) below. The adjacent side walls and ceiling have traces of colored paintwork, suggesting that the cave used to have fresco paintings. The columns show gods and battle scenes, the churning of cosmic ocean (Samudra Manthan), Gajalakshmi and figures, Brahma, Vishnu asleep on Shesha, illustrations of the birth of Krishna, Krishna's youth, Krishna with gopis and cows.
The ceiling of Cave 2 shows a wheel with sixteen fish spokes in a square frame along with swastikas and flying couples. The end bays have a flying couple and Vishnu on Garuda.[8] The main hall in the cave is 10.16 m in width, 7.188 m deep and 3.45 m high and is supported by eight square pillars in two rows. The roof of this hall has panels which have carvings. At the upper end of the wall a frieze runs all along the wall with engravings of episodes from the Krishna or Vishnu legends.
The sculptures of Cave 2, like Cave 1, are of the northern Deccan style of 6th-and 7th-century similar to that found in Ellora caves.
CAVE 3
The Cave 3 is dedicated to Vishnu, and is the most intricately carved and the biggest. It has well carved giant figures of Trivikrama, Anantasayana, Paravasudeva, Bhuvaraha, Harihara and Narasimha. The theme on which the Cave 3 is carved is primarily Vaishnavite, however the cave also shows Harihara on its southern wall – half Vishnu and half Shiva shown fused as one, making the cave important to Shaivism studies as well. Cave 3, facing north, is 60 steps away from the Cave 2. This cave temple's veranda, 21 m in length with an interior width of 20 m, has been sculpted 15 m deep into the mountain, and an added square shrine at the end extends the cave some 3.7 m further inside. The verandah itself is 2.1 m wide and has four free standing carved pillars separating it from the hall. The cave is 4.6 m high, supported by six pillars each measuring 0.76 m square. Each column and pilaster is carved with wide and deep bases crowned by capitals which are camouflaged by brackets on three sides. Each bracket, except for one bracket, has carvings of standing human figures, under foliage in different postures, of a male and female mythological characters, along with attendant figure of a dwarf. A moulded cornice in the facia, with a dado of blocks below it (generally in 2.1 m lengths), have about thirty compartments carved with series of two fat dwarfs called ganas. The cave shows a Kama scene on one pillar, where a woman and man are in maithuna (erotic) embrace beneath a tree.
Cave 3 also shows fresco paintings on the ceiling, but some of these are faded, broken and unclear. These are among the earliest known and surviving evidence of fresco painting in Indian art.[14] The Hindu god Brahma is seen in one of the murals, while the wedding of Shiva and Parvati, attended by various Hindu deities, is the theme of another. There is a lotus medallion on the floor underneath the mural of four armed Brahma. The sculpture is well preserved, and a large number of Vishnu's reliefs including standing Vishnu with 8 arms, Vishnu seated on a hooded serpent called Sesha or Ananta on the eastern side of the verandha, Vishnu as Narasimha (half human – half lion), Varaha fully armed, a boar incarnation of Vishnu in the back wall of the cave, Harihara (a syncretic sculpture of Vishnu and Shiva), and Trivikrama avatars. The back wall also has carvings of Vidhyadaras holding offerings to Varaha, and adjoining this is an inscription dated 579 AD with the name Mangalis inscribed on it. At one end of the pilaster there is a sculpture of the fourth incarnation of Vishnu as Vamana shown with eight arms called Ashtabhuja decorated with various types of weapons. A crescent moon is crafted above his face, crown of Vishnu decorates his head and is flanked by Varaha and two other figures and below on his right is his attendant Garuda. The images in front of Vamana are three figures of Bali and his wife with Shukra, his councilor. Reliefs stand 4 metres tall. The culture and clothing embedded in the sixth century is visible in the art sculpted in this cave. The roof in the verandha has seven panels created by cross beams, each is painted in circular compartments with images of Shiva, Vishnu, Indra, Brahma, Kama and so forth with smaller images of Dikpalas (cardinal guardians) with geometric mosaics filling the gaps at the corners.
The front aisle's roof has panels with murals in the center of male and female figurines flying in the clouds; the male figure is yaksha holding a sword and a shield. Decoration of lotus blooms are also seen on the panels. The roof in the hall is divided into nine panels slightly above the level of the ceiling. The central panel here depicts a deva mounted on a ram – conjectured as Agni. Images of Brahma and Varuna are also painted in the central panels while the floating figures are seen in the balance panels.
CAVE 4
The Cave 4, to the east of Cave 3, excavated around 650 AD, is located higher than other caves. It is dedicated to revered figures of Jainism and was constructed last among all the caves. It also features detailed carvings and diverse range of motifs. The cave has five bayed entrance with four square columns with brackets and capitals, and to the back of this verandah is a hall with two standalone and two joined pillars. The first aisle is a verandah 9.4 m in length, 2.0 m wide and extends to 4.9 m deep. From the hall, steps lead to the sanctum sanctorum, which is 7.8 m wide extending to a depth of 1.8 m. On the back part of this, Mahavira is represented, sitting on lion throne, flanked by bas-reliefs of attendants with chauri (fans), sardulas and makara's heads. The end walls have Parshvanath (about 2.3 m tall) with his head decorated to represent protection and reverence by a multi-headed cobra, Indrabhuti Gautama covered by four snakes and Bahubali are seen; Bahubali is present to the left of Gautama shown with his lower legs surrounded by snakes along with his daughters Brahmi and Sundari. The sanctum, which is adorned by the image of Mahavira, has pedestal which contains an old Kannada inscription of the 12th century A.D. which registers the death of one Jakkave. Many Jaina Tirthankara images have been engraved in the inner pillars and walls. In addition, there are some idols of Yakshas, Yakshis, Padmavati and other Tirthankaras. Some scholars also assign the cave to the 8th century.
CAVE 5
It is a natural cave of small dimensions, undated, is approached by crawling as it has a narrow opening. Inside, there is a carved statue seated over a sculpted throne with reliefs showing people holding chauris (fans), tree, elephants and lions in an attacking mode. The face of this statue was reasonably intact till about 1995, and is now damaged and missing. There are several theories as to who the statue represents.
The first theory states that it is a Buddha relief, in a sitting posture. Those holding the chauris are Bodhisattvas flanking the Buddha, states this theory, and that the cave has been converted to a Hindu shrine of Vishnu, in later years, as seen from the white religious markings painted on the face of the Buddha as the 9th incarnation of Vishnu. Shetti suggests that the cave was not converted, but from the start represented a tribute to Mayamoha of the Hindu Puranas, or Buddhavatara Vishnu, its style suggesting it was likely carved in or before 8th century CE.
The second theory, found in colonial era texts such as one by John Murray, suggested that the main image carved in the smallest fifth cave is that of Jaina figure.
The third theory, by Henry Cousens as well as A. Sundara, and based by local legends, states that the statue is of an ancient king because the statue's photo, when its face was not damaged, lacked Ushnisha lump that typically goes with Buddha's image. Further, the statue has unusual non-Buddha ornaments such as rings for fingers, necklace and chest-band, it wears a Hindu Yajnopavita thread, and its head is stylistically closer to a Jina head than a Buddha head. These features suggest that the statue may be of a king represented with features of various traditions. The date and identity of the main statue in Cave 5, states Bolon, remains enigmatic.
OTHER CAVES
In 2013, Manjunath Sullolli reported the discovery of another cave with 27 rock carvings, about 500 metres from the four caves, from which water gushes year round. It depicts Vishnu and other Hindu deities, and features inscription in Devanagari script. The dating of these carvings is unknown.
OTHER TEMPLES AT BADAMI
On the north hill, there are three temples, of which Malegitti-Shivalaya is perhaps the oldest temple and also the finest in Badami, and has a Dravidian tower. Out of the two inscriptions found here, one states that Aryaminchi upadhyaya, as the sculptor who got this temple constructed and the other dated 1543 speaks of the erection of a bastion during the Vijayanagara rule. The lower Shivalaya has a Dravidian tower, and only the sanctum remains now.
Jambhulinga temple, situated in the town, is presumably the oldest known trikutachala temple in Karnataka. An inscription dated 699 ascribes construction of this temple to Vinayavathi mother of Emperor Vijayaditya.
The place also has Agasthya Tirtha, temples of Goddess Yellamma, Mallikarjuna, Datttreya and Virupaksha. Bhuthanatha group of temples are most important in Badami.
BADAMI FORT
Badami fort lies east of the Bhuthnatha temple, atop a cliff right opposite the Badami cave temples. The entrance to this temple is right through the Badami museum. It is a steep climb with many view points and dotted with little shrines. The path is laid with neatly cut stone, the same that adores all the architecture around.
ETYMOLOGY
The name Vatapi has origin in the Vatapi legend of Ramayana relating to Sage Agastya.There were two demon siblings Vatapi and Ilvala. They used to kill all mendicants by tricking them in a peculiar way. The elder Ilvala would turn Vatapi into a ram and would offer its meat to the guest. As soon as the person ate the meat, Ilvala would call out the name of Vatapi. As he had a boon that whomsoever Ilvala calls would return from even the netherland, Vatapi would emerge ripping through the body of the person, thus killing him. Their trick worked until Sage Agastya countered them by digesting Vatapi before Ilvala could call for him, thus ending the life of Vatapi at the hands of Ilvala. Two of the hills in Badami represent the demons Vatapi and Ilvala.
It is also believed that name Badami has come from colour of its stone (badam - Almond).
CULTURE
The main language is Kannada. The local population wears traditional Indian cotton wear.
GEOGRAPHY
Badami is located at 15.92°N 75.68°E. It has an average elevation of 586 metres. It is located at the mouth of a ravine between two rocky hills and surrounds Agastya tirtha water reservoir on the three other sides. The total area of the town is 10.3 square kilometers.
It is located 30 kilometers from Bagalkot, 128 kilometers from Bijapur, 132 kilometers from Hubli, 46 kilometers from Aihole, another ancient town, and 589 kilometers from Bangalore, the state capital.
WIKIPEDIA
Contrary to it’s name the Three Armed Sloth is a marvel in speed, balance and neural augmentation. The battle armor suit protects the wearer from weapons damage but it also amplifies strength and keeps balance even in high speed and tricky terrain.
Neural connectors gets feed directly from the brain and the suit can therefore react in real time to the wearers moves. It can also feed data and stimulus back to the brain.
Mounted on the back of the suit is the real reason for it’s efficiency in combat. A robotic arm that can wield a multitude of weapons and mimics every move of the suit's right arm. This suit is armed with an Anti-Armor-Vibro-Sword that can cut through steel, stone and armed concrete like it’s made of paper.
On the other end of the robotic arm is the counter weight and the balancing machinery that keeps the suit in the right position and keeps the wearer from feeling any of the additional weight and momentum from the arm. Some arms have mounting points for additional weaponry, like the one seen here. A double barrel Auto-Target-Anti-Personnel-Rail-Gun tracks targets and feeds the results directly into the visual cortex of the wearer.
The wearer carries a "control pad". Shaped like a sword and weighted properly to make the feeling of swinging a sword feel more like the real thing. The controller is equipped with triggers for the various weaponry the suit carries.
-----------------------------------------------------------------
Ever since I saw this great moc by polywen I've been somewhat fascinated by the Galidor heads. Allegra's head in particular. I think it's one of the best minifig heads LEGO ever did.
So I bought one. Since then I've wanted to build something fitting this great LEGO piece. Not long thereafter I stumbled onto this sketch by Trevor Claxton. I knew I had to try to build something like that. I think I have been trying to build this for at least a year. Trying to find the right parts. The right proportions. Now, I really need to be finished with this MOC, or I think I might go insane :)
"Augmentation Program by QC LGU"
Genesis Transport 818737
Company/Owner: Genesis Transport Services, Inc.
Route: Balanga-Cubao
(Augmentation Route by QC: QC Hall-Muñoz via SM North)
Area of Service: Bataan, Central Luzon (R3)
Type of Service: PUB Provincial Operation Bus
Classification: Airconditioned Bus
Coachbuilder: (Xiamen) Golden Dragon Bus Automotive Ind.
Model: XML6122J18
Chassis: LL3AH
Engine: YC6A240-20
Transmission: M/T
Speed: 6 Forward, 1 Reverse
Suspension Type: Airsuspension
Seat Configuration: 2x2
Maximum Capacity: 49+1
Shot Location: Elliptical Rd. , Quezon City
Date and Time Taken: December 13, 2020 1241H
And so to the weekend again. And what might be the last orchid-free weekend until well into June or even August.
So, enjoy the churches while you can.
Saturday, and not much really planned. We get up at half six with it fully light outside. The cloud and drizzle had not arrived, instead it was pretty clear and sunny.
No time for thinking about going out to take shots, as we had hunter-gathering to do.
In fact, we didn't need much, just the usual stuff to keep us going. That and the car was running on fumes. So we will that up first, and then into Tesco and round and round we go, fully the trolley up. It being Mother's Day on Saturday, we were having Jen round on Sunday, we were to have steak, so I get mushrooms.
And once back, we have breakfast then go to Preston for the actual steak, three ribeyes, all cut from the same stip. Jools had gone to look at the garden centre for ideas as we're going to dig up the raspberries, so just wondering what to put in their place.
By then the rain had come, and so we dashed back to the car, and on the way home called in at two churches.
First off was Goodnestone, just the other side of Wingham.
Its a fine estate church, covered in wonderfully knapped bricks, giving it an East Anglian feel. Before we went in, we sheltered under a tree to much on a sausage roll I had bought at the butcher, that done, we go to the church, which is open.
I have been here quite recently, five years back, and in truth no much glass to record, but I do my best, leave a fiver of the weekly collection and we drove over the fields to Eastry.
St Mary is an impressive church, with carved and decorated west face of the Norman tower, at its base an odd lean-to porch has been created, leading into the church, which does have interest other than the 35 painted medallions high in the Chancel Arch, once the backdrop to the Rood.
I snap them with the big lens, and the windows too. A warden points out what looks like a very much older painted window high among the roof timbers in the east wall of the Chancel.
I get a shot, which is good enough, but even with a 400mm lens, is some crop.
I finish up and we go home, taking it carefully along nearly flooded roads.
Being a Saturday, there is football, though nothing much of interest until three when Norwich kick off against Stoke: could they kick it on a wet Saturday afternoon in the Potteries?
No. No, they couldn't.
Ended 0-0, City second best, barely laid a glove on the Stoke goal.
And then spots galore: Ireland v England in the egg-chasing, Citeh v Burnley in the Cup and Chelsea v Everton in the league, all live on various TV channels.
I watch the first half of the rugby, then switch over when England were reduced to 14, so did enjoy the lad Haarland score another hat-trick in a 6-0 demolition.
And that was that, another day over with.....
------------------------------------------------------------------------------------------
A large and eminently satisfying village church. The old part - north aisle of fourteenth-century date and tower of the fifteenth century - was enlarged in 1839 by a rebuilt nave and chancel. The architects were Rickman and Hussey, pioneers of the nineteenth-century Gothic Revival. The exterior is of knapped flints with stone dressings. Inside all is light and of a piece with an elaborate and dignified chancel. In the north aisle is the monument by Scheemakers to Sir Brook Bridges (d. 1717) who built Goodnestone Park, the gardens of which abut the churchyard. There are small pieces of medieval glass, but by far the most impressive window is at the east end of the north aisle, dated and signed E.S. 1899, showing the story of St Gregory and the Slave Boys.
www.kentchurches.info/church.asp?p=Goodnestone+2
------------------------------------------
GOODNESTON,
GENERALLY called, and known by the name of GUNSTON, lies the next parish south-eastward from Wingham. It is usually written in antient records, Godwineston, which name it took from earl Godwine, once owner of it.
GUNSTON is situated exceedingly healthy and pleasant, in a fine dry and open champaign country, of upland hill and dale. The soil is fertile, though in general inclined to chalk; the lands are mostly arable, open and uninclosed, having a few small inclosures scattered among them, especially about Gunston house, and the village, where it is well cloathed with elms. The village, which contains about thirty houses, stands, with the church, in the southern part of it, having Gunston-house and park adjoining to it, which, though small in extent, and commanding but little, if any prospect beyond the bounds of it, is a beautiful and elegant situation. At the northern boundary of the parish is the hamlet of Twitham, part only of which is in it; beyond which, at Brook, (the parish of Wingham intervening) is a small district of land within this parish. At the eastern boundary of it is the hamlet and street of Rolling, in which is a small seat, belonging to Sir Brook William Bridges, which a few years ago was in the occupation of Thomas Knight, esq. of Godmersham, and afterwards of Edward Austen, esq. It is now the residence of George Dering, esq. At some distance still further eastward from which there is another small district of land in it, entirely surrounded by the parish of Norborne.
A fair is held here for cattle and pedlary, on the 25th of September, yearly.
The MANOR OF WINGHAM claims paramount over this parish, in which there is one borough, viz. of Rolling, which claims over it.
The MANOR OF GOODNESTON, which before the Norman conquest, was part of the possessions of Godwine, earl of Kent, at whose death it probably came to his son king Harold, and after the battle of Hastings, to the Conqueror; after which it appears to have been held by a family who took their surname from it, one of whom, Thomas de Goodwyneston, held it of the archbishop in king Henry III.'s reign, and in this family, (who bore for their arms, Sable, three martlets, between seven cross-croslets, argent; as they were formerly painted in the windows of this church) it continued down to William de Goodneston, who did homage for it to archbishop Warham at the beginning of king Henry VIII.'s reign. After which it seems to have been divided, and the manor itself, with part of the demesne lands, to have passed into the name of Henecre; and the mansion, with the rest of the demesne lands, by Edith, daughter and heir of William Goodneston, in marriage to Vincent Engeham, who afterwards resided here. The antient residence of this family of Edingham, called Engeham by contraction, was at Engeham, in Woodchurch. They divided into three branches, settled at Woodchurch, Great Chart, and Goodneston. They bore for their arms, Argent, a chevron, sable, between three pellets, on a chief, gules, a lion passant-guardant, or. (fn. 1) John Henecre, of Good neston, as appears by his will, died possessed of this manor in 1559, and gave it to William, son of his brother Nicholas, who sold it to Sir Thomas Engeham, grandson of Vincent before-mentioned, and possessor of the mansion, and other part of the lands of it, so that he then became possessed of the whole of it, (fn. 2) held in capite, and it continued in his descendants down to Sir Thomas Engeham, of Goodneston, who about the reign of queen Anne, alienated it, with the appropriation, to Brook Bridges, esq. descended from John Bridges, who was of Worcestershire, at the latter end of queen Elizabeth's reign, whose great-grandson Col. John Bridges, of Warwickshire, left two sons, John, and Brook, the former of whom was of Barton Seagrave, in Northamptonshire, esq. the eldest of whose sons, John Bridges, esq. of that place, wrote the history of that county; Brook Bridges, esq. the second son of Col. John Bridges, was of Grove, in Middlesex, auditor of the imprest in king Charles II.'s reign, and purchaser of Goodnestone, which seat he rebuilt, and dying in 1717, was buried in the chancel of this church, bearing for his arms, Azure, three water bougets, or, within a bordure, ermine. Brook Bridges, esq. his eldest son, succeeded him at Goodneston, and was created a baronet on April 19, 1718, anno 4 George I. and was for many years one of the auditors of the imprest of the treasury, and was twice married, first to Margaret, daughter of Robert, lord Romney, by whom he had no issue; but by his second wife Mary, second daughter of Sir Thomas Hales, bart. of Bekesborne, he left a son Brook, and a daughter Margaret, married to John Plumptree, esq. He died in 1728, and was succeeded by his only son Sir Brook Bridges, bart of Goodneston, sheriff in 1733, in which year he died, having married Elizabeth, eldest surviving daughter and coheir of Sir Thomas Palmer, bart. of Wingham, (who afterwards remarried Charles Fielding, esq. brother to the earl of Denbigh, by whom she had a son Charles). At the death of Sir Brook she was pregnant, and was some months afterwards delivered of a son, the late Sir Brook Bridges, bart. who represented this county in two successive parliaments. He rebuilt this seat, and new laid out the park in the improved modern taste, having married Fanny, only daughter and heir of Edmund Fowler, esq. of Danbury, in Essex, by whom he had five sons and six daughters, of whom, Brook the eldest son, died at Eton school in 1781; William, the second son, after his brother's death, by the archbishop's licence, took the Christian name of Brook likewise, and Brook Henry, the third son, is rector of Danbury, in Essex; of the daughters, Fanny, the eldest, married Lewis Cage, esq. Sophia, the second, married William Deedes, esq. and Elizabeth, the third, married Edward Austen, esq. of Godmersham. Sir Brook Bridges died in 1791, and was succeeded by his eldest surviving son the present Sir Brook Wm. Bridges, bart. who is the possessor of this manor, with the seat, park, and appropriation of the church of Goodneston. A court baron is held for this manor.
ROLLING, usually called Rowling, is a manor and hamlet, in the eastern part of this parish, which takes its name from the borough in which it is situated. The manor, now obselete, was antiently the residence of a family who took their name from it. In an old leiger book of Davington priory, beginning at king Henry III.'s reign, there is mention of several of this family among its principal benefactors. How it passed after they were become extinct here, which was not till after king Henry IV.'s reign, I have not found; but in the latter end of king Henry VIII.'s reign, John Adams was become possessed of it, and he sold it to John Idley, gent. who resided here, and dying in 1568, was buried in this church. He left it to John his se cond son, who alienated it to Thomas Butler, a younger son of Richard, of Heronden, in Eastry, esq. and he soon afterwards sold it to Sir Roger Manwood, chief baron, whose son Sir Peter Manwood, K. B. alienated it to Dickenson, who parted with it to John Richards, gent. afterwards of Rowling, and in whose descendants, who bore for their arms, Sable, a chevron, between three fleurs de lis, argent, and lie buried in this church, it continued down to John Richards, gent. who died in 1661, (fn. 3) and by will gave it to William Hammond, esq. of St. Albans, and his son, of the same name, in 1696, an act having passed for that purpose, sold it to Sir John Narborough, bart. whose only sister and heir Elizabeth entitled her husband Sir Thomas D' Aeth, bart. of Knolton, to the possession of it, and his grandson Sir Narborough D'Aeth, bart. now of Knolton, is the present owner of this manor, called Rowling-court, for which there has not been any court held for many years past.
The HOSPITALS OF HARBLEDOWN, and of ST. JOHN, near Canterbury, are jointly possessed of a farm and lands at Rowling, which is demised by them to Sir Narborough D'Aeth, bart.
BONNINGTON, in the south-east part of this parish, was in early times the property and residence of a family of the same name, who appear to have been possessed of it so late as the latter end of the reign of king Edward I. but it became of much more eminent note afterwards, from being the antient seat from whence the numerous and knightly family of Bois branched out, as from their original stock, and spread with distinguished reputation through the eastern parts of this county, deriving their descent from R. de Boys, or de Bosco, who is mentioned in the Battle abbey roil of those who accompanied the Conqueror into England, and were amply rewarded by him with the possessions of the conquered Saxons. From R. de Boys, or de Bosco, before-mentioned, descended John Boys, who was of Bonnington in the 30th year of king Edward III. but his descendant William Boys having purchased Fredville, in the adjoining parish of Nonington, removed thither, though some time before his death he returned to Bonnington, where he died in 1507, and was buried in this church. He left five sons and three daughters. To his eldest son John, he gave Fredville; and to the second, Thomas, he gave Bonnington; giving, as Philipott says, the fairest estate to the former, and the antient family seat to the latter; and from the descendants of John Boys, the eldest son, of Fredville, sprang those of Fredville, Hode, Holt-street, Betshanger, Challock, Deal, Sandwich, St. Gregory's, in Canterbury, Denton, and of Surry; and from the descendants of Thomas Boys, esq. of Bonnington, sprang those of Bonnington, Hith, Mersham, Wilsborough, Sevington, and Uffington, all which are now extinct in the male line, excepting those of Sandwich and Wilsborough, a more particular account of all which may be seen under those several places. In the descendants of Thomas Boys, esq. the second son above-mentioned, of Bonnington, resident here, it continued down to Sir John Boys, to whose coat armour king Charles I. gave the augmentation of a crown imperial, or, on a canton, azure; for his loyalty and valour at Donington castle, in Berkshire, of which he was governor, where being summoned by the parliament forces, to surrender the place under peril of being put to the sword, he stoutly answered, that he would never quit the castle without the king's order, nor take nor give quarter. He died in 1664, and was buried at Goodneston, leaving three daughters his coheirs, and they, in 1666, joined in the sale of it to Thomas Brome, esq. sergeant at-law, whose son William Brome, esq. of Farnborough, alienated it in 1710 to Brook Bridges, esq. Whose descendant Sir Brook William Bridges, bart. of Goodneston, is the present owner of it.
ARCHBISHOP PECKHAM, on the foundation of the college of Wingham in 1286, endowed the second prebend of it with the tithes of the lands of Thomas de Bonyngton and others, in the hamlet of Bonnyngton, in this parish. (fn. 4)
UFFINGTION, in the south-west part of this parish, was another seat of the family of Boys, being purchased by William Boys, esq. (son of Vincent Boys, esq. of Bonnington) for his residence, and he died possessed of it in 1629, in whose descendants it continued till it was at length sold to Oxenden, in which family it has remained ever since, being now the property of Sir Henry Oxenden, bart. of Brome.
Charities.
THOMAS APPLETON, yeoman, of Eastry, by his will in 1593, gave to the poor of this parish, 5l. yearly, to be distributed to the poor people, inhabitants here, fourteen days before Christmas-day; to be paid out of lands belonging to him, called Hardiles, in Woodnesborough.
GABRIEL RICHARDS, gent. by will in 1671, gave a house, barn, stable, and twenty-six acres of land, in this parish, for the support and maintenance of four aged, decayed gentlemen or gentlewomen, single men or single women, born in Kent; with four lodging-rooms for them, with preference to such persons as should be his relations, now vested in feoffees, and worth about 20l. per annum.
The poor constantly relieved are about eighteen, casually thirteen.
GOODNESTON, or Gunston, is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Bridge.
The church, which is dedicated to the Holy Cross, consists of two isles and two chancels, having a beacon tower at the west end, in which are four bells. This church seems to have been erected in great measure by the assistance of the family of Boys, of Bonnington, about the time of king Edward III. for on one side of the west door, under the steeple, is carved in the stone work, Orate p T. boye adjutor isti op. On each side a shield of arms, one a cross, the other a saltier; and at top three more shields, the first of which is that of Langley, and the third of Oxenden; and over a window of the south isle (now stopped up) the centre stone has carved on it, Willyam boyes, and at each corner are carved the singular emblematical figures of a sow with a litter of pigs, and of a sow sitting upright, a chain about its neck, fastened to a rock behind, and an infant child in swaddling clothes in its lap. In the south isle is a stone, with figures in brass, and inscription for William Boys and Isabell his wife. He died anno 1507. In the north isle are monuments for the Richards's, of Rowling, in this parish. In the north window, at the east end, is the figure of a saint, holding in his left hand a shield of arms, Argent, a cross, gules; in his right, a staff, with a cross at top, the lower end in a dragon's mouth, which lies on its back under his feet; and in the same window, the figure of an archbishop, mitre, and pall, his left hand lifted up, as blessing; in his right hand, a staff, with a cross pomelle at top. The pillars between the isles are remarkably large and clumsy, and by their capitals appear antient. In the north chancel, belonging to the estate of Bonnington, are interred the family of Boys, of that seat, though the brasses of most of their stones are lost. A stone, with brasses, and inscription for William Goodneston, gent. obt. 1423; arms, Three martlets, between seven cross-croslets. A stone, with figures in brass, and inscription for Thomas Engeham, esq. and Elizabeth his wife, obt. 1558, both the same year. A monument, with the figures kneeling, for Sir Edward Engeham and his lady; he died in 1636. Another for W. Wood, A. M. minister here, and rector of St. Mary Bredman and St. Andrew, Canterbury, obt. 1735. In the south or high chancel, is a monument for Sir Thomas Engeham, descended from those of Woodchurch; he married Priscilla Honywood, daughter of Mrs. Anne Honywood, who hardly escaping martyrdom in queen Mary's reign, lived to see about four hundred descended from her, obt. 1621. A neat monument for Brook Bridges, esq. (second son of John, of Harcourt-hall, in Worcestershire, esq.) auditor of imprests. He repaired and adorned the church, and built a mansion here on the estate which he had purchased, obt. 1717. In the church-yard is a stone, on which were once figures in brass, long since gone, for Thomas Boys, of Bonnington, and Edith his wife. He died in 1479.
¶The church of Goodneston was antiently a chapel of ease to that of Wingham, and was at the time of the foundation of the college there by archbishop Peckham, in 1286, separated from it, and made a distinct parish of itself, (fn. 5) and then given to the college; and becoming thus appropriated to the college, continued with it till its suppression in king Edward VI.'s reign, when this parsonage appropriate, with the advowson or patronage of the vicarage or curacy of it, came into the hands of the crown, where, though in the intermediate time it had been granted in lease for a term of years, yet the fee of it remained in the crown till the 43d year of queen Elizabeth, who granted it that year to Nicholas Fortescue, esq. and John Shelbury, in fee, to hold in socage, by a yearly rent, and a payment to the vicar yearly of 13l. 6s. 8d. and they passed away their interest in it to Sir Edward Engeham, of Canterbury, who in the beginning of king James I.'s reign, alienated this rectory, and the vicarage-house of Goodneston, with the vicarage, tithes, and profits belonging to it, and the donation of the curacy, to Henry Vanner, alderman of Canterbury, who by will in 1630, augmented the curate's salary, to be paid out of this parsonage, with the further yearly sum of 6l. 13s. 4d. His heirs quickly afterwards passed it away to William Prude, alias Proude, jun. esq. of Canterbury, who died in 1632, in whose descendants it remained till it was sold to one of the family of Engeham, owners of the manor of Goodneston, and continued so till Sir Thomas Engeham alienated it, with that manor, to Brook Bridges, esq. in whose descendants, baronets, of this place, it has continued down to Sir Brook William Bridges, bart. of Goodnestone, the present impropriator and patron of the curacy of this church.
This church is now esteemed as a donative, the value of which has not been certified. In 1640 here were communicants one hundred and seventy.
Gabriel Richards, gent. of Rowling, by his will in 1672, gave to the use of the minister of this parish, a house and orchard, valued at 6l. IOS. per annum.
The Do 28 was developed from the single-engine Do 27 at the end of the 1950s. The design shared the high-wing cantilever layout and the lift augmentation devices of the Do 27, together with the rear fuselage which seated six passengers.
And so to the weekend again. And what might be the last orchid-free weekend until well into June or even August.
So, enjoy the churches while you can.
Saturday, and not much really planned. We get up at half six with it fully light outside. The cloud and drizzle had not arrived, instead it was pretty clear and sunny.
No time for thinking about going out to take shots, as we had hunter-gathering to do.
In fact, we didn't need much, just the usual stuff to keep us going. That and the car was running on fumes. So we will that up first, and then into Tesco and round and round we go, fully the trolley up. It being Mother's Day on Saturday, we were having Jen round on Sunday, we were to have steak, so I get mushrooms.
And once back, we have breakfast then go to Preston for the actual steak, three ribeyes, all cut from the same stip. Jools had gone to look at the garden centre for ideas as we're going to dig up the raspberries, so just wondering what to put in their place.
By then the rain had come, and so we dashed back to the car, and on the way home called in at two churches.
First off was Goodnestone, just the other side of Wingham.
Its a fine estate church, covered in wonderfully knapped bricks, giving it an East Anglian feel. Before we went in, we sheltered under a tree to much on a sausage roll I had bought at the butcher, that done, we go to the church, which is open.
I have been here quite recently, five years back, and in truth no much glass to record, but I do my best, leave a fiver of the weekly collection and we drove over the fields to Eastry.
St Mary is an impressive church, with carved and decorated west face of the Norman tower, at its base an odd lean-to porch has been created, leading into the church, which does have interest other than the 35 painted medallions high in the Chancel Arch, once the backdrop to the Rood.
I snap them with the big lens, and the windows too. A warden points out what looks like a very much older painted window high among the roof timbers in the east wall of the Chancel.
I get a shot, which is good enough, but even with a 400mm lens, is some crop.
I finish up and we go home, taking it carefully along nearly flooded roads.
Being a Saturday, there is football, though nothing much of interest until three when Norwich kick off against Stoke: could they kick it on a wet Saturday afternoon in the Potteries?
No. No, they couldn't.
Ended 0-0, City second best, barely laid a glove on the Stoke goal.
And then spots galore: Ireland v England in the egg-chasing, Citeh v Burnley in the Cup and Chelsea v Everton in the league, all live on various TV channels.
I watch the first half of the rugby, then switch over when England were reduced to 14, so did enjoy the lad Haarland score another hat-trick in a 6-0 demolition.
And that was that, another day over with.....
------------------------------------------------------------------------------------------
A large and eminently satisfying village church. The old part - north aisle of fourteenth-century date and tower of the fifteenth century - was enlarged in 1839 by a rebuilt nave and chancel. The architects were Rickman and Hussey, pioneers of the nineteenth-century Gothic Revival. The exterior is of knapped flints with stone dressings. Inside all is light and of a piece with an elaborate and dignified chancel. In the north aisle is the monument by Scheemakers to Sir Brook Bridges (d. 1717) who built Goodnestone Park, the gardens of which abut the churchyard. There are small pieces of medieval glass, but by far the most impressive window is at the east end of the north aisle, dated and signed E.S. 1899, showing the story of St Gregory and the Slave Boys.
www.kentchurches.info/church.asp?p=Goodnestone+2
------------------------------------------
GOODNESTON,
GENERALLY called, and known by the name of GUNSTON, lies the next parish south-eastward from Wingham. It is usually written in antient records, Godwineston, which name it took from earl Godwine, once owner of it.
GUNSTON is situated exceedingly healthy and pleasant, in a fine dry and open champaign country, of upland hill and dale. The soil is fertile, though in general inclined to chalk; the lands are mostly arable, open and uninclosed, having a few small inclosures scattered among them, especially about Gunston house, and the village, where it is well cloathed with elms. The village, which contains about thirty houses, stands, with the church, in the southern part of it, having Gunston-house and park adjoining to it, which, though small in extent, and commanding but little, if any prospect beyond the bounds of it, is a beautiful and elegant situation. At the northern boundary of the parish is the hamlet of Twitham, part only of which is in it; beyond which, at Brook, (the parish of Wingham intervening) is a small district of land within this parish. At the eastern boundary of it is the hamlet and street of Rolling, in which is a small seat, belonging to Sir Brook William Bridges, which a few years ago was in the occupation of Thomas Knight, esq. of Godmersham, and afterwards of Edward Austen, esq. It is now the residence of George Dering, esq. At some distance still further eastward from which there is another small district of land in it, entirely surrounded by the parish of Norborne.
A fair is held here for cattle and pedlary, on the 25th of September, yearly.
The MANOR OF WINGHAM claims paramount over this parish, in which there is one borough, viz. of Rolling, which claims over it.
The MANOR OF GOODNESTON, which before the Norman conquest, was part of the possessions of Godwine, earl of Kent, at whose death it probably came to his son king Harold, and after the battle of Hastings, to the Conqueror; after which it appears to have been held by a family who took their surname from it, one of whom, Thomas de Goodwyneston, held it of the archbishop in king Henry III.'s reign, and in this family, (who bore for their arms, Sable, three martlets, between seven cross-croslets, argent; as they were formerly painted in the windows of this church) it continued down to William de Goodneston, who did homage for it to archbishop Warham at the beginning of king Henry VIII.'s reign. After which it seems to have been divided, and the manor itself, with part of the demesne lands, to have passed into the name of Henecre; and the mansion, with the rest of the demesne lands, by Edith, daughter and heir of William Goodneston, in marriage to Vincent Engeham, who afterwards resided here. The antient residence of this family of Edingham, called Engeham by contraction, was at Engeham, in Woodchurch. They divided into three branches, settled at Woodchurch, Great Chart, and Goodneston. They bore for their arms, Argent, a chevron, sable, between three pellets, on a chief, gules, a lion passant-guardant, or. (fn. 1) John Henecre, of Good neston, as appears by his will, died possessed of this manor in 1559, and gave it to William, son of his brother Nicholas, who sold it to Sir Thomas Engeham, grandson of Vincent before-mentioned, and possessor of the mansion, and other part of the lands of it, so that he then became possessed of the whole of it, (fn. 2) held in capite, and it continued in his descendants down to Sir Thomas Engeham, of Goodneston, who about the reign of queen Anne, alienated it, with the appropriation, to Brook Bridges, esq. descended from John Bridges, who was of Worcestershire, at the latter end of queen Elizabeth's reign, whose great-grandson Col. John Bridges, of Warwickshire, left two sons, John, and Brook, the former of whom was of Barton Seagrave, in Northamptonshire, esq. the eldest of whose sons, John Bridges, esq. of that place, wrote the history of that county; Brook Bridges, esq. the second son of Col. John Bridges, was of Grove, in Middlesex, auditor of the imprest in king Charles II.'s reign, and purchaser of Goodnestone, which seat he rebuilt, and dying in 1717, was buried in the chancel of this church, bearing for his arms, Azure, three water bougets, or, within a bordure, ermine. Brook Bridges, esq. his eldest son, succeeded him at Goodneston, and was created a baronet on April 19, 1718, anno 4 George I. and was for many years one of the auditors of the imprest of the treasury, and was twice married, first to Margaret, daughter of Robert, lord Romney, by whom he had no issue; but by his second wife Mary, second daughter of Sir Thomas Hales, bart. of Bekesborne, he left a son Brook, and a daughter Margaret, married to John Plumptree, esq. He died in 1728, and was succeeded by his only son Sir Brook Bridges, bart of Goodneston, sheriff in 1733, in which year he died, having married Elizabeth, eldest surviving daughter and coheir of Sir Thomas Palmer, bart. of Wingham, (who afterwards remarried Charles Fielding, esq. brother to the earl of Denbigh, by whom she had a son Charles). At the death of Sir Brook she was pregnant, and was some months afterwards delivered of a son, the late Sir Brook Bridges, bart. who represented this county in two successive parliaments. He rebuilt this seat, and new laid out the park in the improved modern taste, having married Fanny, only daughter and heir of Edmund Fowler, esq. of Danbury, in Essex, by whom he had five sons and six daughters, of whom, Brook the eldest son, died at Eton school in 1781; William, the second son, after his brother's death, by the archbishop's licence, took the Christian name of Brook likewise, and Brook Henry, the third son, is rector of Danbury, in Essex; of the daughters, Fanny, the eldest, married Lewis Cage, esq. Sophia, the second, married William Deedes, esq. and Elizabeth, the third, married Edward Austen, esq. of Godmersham. Sir Brook Bridges died in 1791, and was succeeded by his eldest surviving son the present Sir Brook Wm. Bridges, bart. who is the possessor of this manor, with the seat, park, and appropriation of the church of Goodneston. A court baron is held for this manor.
ROLLING, usually called Rowling, is a manor and hamlet, in the eastern part of this parish, which takes its name from the borough in which it is situated. The manor, now obselete, was antiently the residence of a family who took their name from it. In an old leiger book of Davington priory, beginning at king Henry III.'s reign, there is mention of several of this family among its principal benefactors. How it passed after they were become extinct here, which was not till after king Henry IV.'s reign, I have not found; but in the latter end of king Henry VIII.'s reign, John Adams was become possessed of it, and he sold it to John Idley, gent. who resided here, and dying in 1568, was buried in this church. He left it to John his se cond son, who alienated it to Thomas Butler, a younger son of Richard, of Heronden, in Eastry, esq. and he soon afterwards sold it to Sir Roger Manwood, chief baron, whose son Sir Peter Manwood, K. B. alienated it to Dickenson, who parted with it to John Richards, gent. afterwards of Rowling, and in whose descendants, who bore for their arms, Sable, a chevron, between three fleurs de lis, argent, and lie buried in this church, it continued down to John Richards, gent. who died in 1661, (fn. 3) and by will gave it to William Hammond, esq. of St. Albans, and his son, of the same name, in 1696, an act having passed for that purpose, sold it to Sir John Narborough, bart. whose only sister and heir Elizabeth entitled her husband Sir Thomas D' Aeth, bart. of Knolton, to the possession of it, and his grandson Sir Narborough D'Aeth, bart. now of Knolton, is the present owner of this manor, called Rowling-court, for which there has not been any court held for many years past.
The HOSPITALS OF HARBLEDOWN, and of ST. JOHN, near Canterbury, are jointly possessed of a farm and lands at Rowling, which is demised by them to Sir Narborough D'Aeth, bart.
BONNINGTON, in the south-east part of this parish, was in early times the property and residence of a family of the same name, who appear to have been possessed of it so late as the latter end of the reign of king Edward I. but it became of much more eminent note afterwards, from being the antient seat from whence the numerous and knightly family of Bois branched out, as from their original stock, and spread with distinguished reputation through the eastern parts of this county, deriving their descent from R. de Boys, or de Bosco, who is mentioned in the Battle abbey roil of those who accompanied the Conqueror into England, and were amply rewarded by him with the possessions of the conquered Saxons. From R. de Boys, or de Bosco, before-mentioned, descended John Boys, who was of Bonnington in the 30th year of king Edward III. but his descendant William Boys having purchased Fredville, in the adjoining parish of Nonington, removed thither, though some time before his death he returned to Bonnington, where he died in 1507, and was buried in this church. He left five sons and three daughters. To his eldest son John, he gave Fredville; and to the second, Thomas, he gave Bonnington; giving, as Philipott says, the fairest estate to the former, and the antient family seat to the latter; and from the descendants of John Boys, the eldest son, of Fredville, sprang those of Fredville, Hode, Holt-street, Betshanger, Challock, Deal, Sandwich, St. Gregory's, in Canterbury, Denton, and of Surry; and from the descendants of Thomas Boys, esq. of Bonnington, sprang those of Bonnington, Hith, Mersham, Wilsborough, Sevington, and Uffington, all which are now extinct in the male line, excepting those of Sandwich and Wilsborough, a more particular account of all which may be seen under those several places. In the descendants of Thomas Boys, esq. the second son above-mentioned, of Bonnington, resident here, it continued down to Sir John Boys, to whose coat armour king Charles I. gave the augmentation of a crown imperial, or, on a canton, azure; for his loyalty and valour at Donington castle, in Berkshire, of which he was governor, where being summoned by the parliament forces, to surrender the place under peril of being put to the sword, he stoutly answered, that he would never quit the castle without the king's order, nor take nor give quarter. He died in 1664, and was buried at Goodneston, leaving three daughters his coheirs, and they, in 1666, joined in the sale of it to Thomas Brome, esq. sergeant at-law, whose son William Brome, esq. of Farnborough, alienated it in 1710 to Brook Bridges, esq. Whose descendant Sir Brook William Bridges, bart. of Goodneston, is the present owner of it.
ARCHBISHOP PECKHAM, on the foundation of the college of Wingham in 1286, endowed the second prebend of it with the tithes of the lands of Thomas de Bonyngton and others, in the hamlet of Bonnyngton, in this parish. (fn. 4)
UFFINGTION, in the south-west part of this parish, was another seat of the family of Boys, being purchased by William Boys, esq. (son of Vincent Boys, esq. of Bonnington) for his residence, and he died possessed of it in 1629, in whose descendants it continued till it was at length sold to Oxenden, in which family it has remained ever since, being now the property of Sir Henry Oxenden, bart. of Brome.
Charities.
THOMAS APPLETON, yeoman, of Eastry, by his will in 1593, gave to the poor of this parish, 5l. yearly, to be distributed to the poor people, inhabitants here, fourteen days before Christmas-day; to be paid out of lands belonging to him, called Hardiles, in Woodnesborough.
GABRIEL RICHARDS, gent. by will in 1671, gave a house, barn, stable, and twenty-six acres of land, in this parish, for the support and maintenance of four aged, decayed gentlemen or gentlewomen, single men or single women, born in Kent; with four lodging-rooms for them, with preference to such persons as should be his relations, now vested in feoffees, and worth about 20l. per annum.
The poor constantly relieved are about eighteen, casually thirteen.
GOODNESTON, or Gunston, is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Bridge.
The church, which is dedicated to the Holy Cross, consists of two isles and two chancels, having a beacon tower at the west end, in which are four bells. This church seems to have been erected in great measure by the assistance of the family of Boys, of Bonnington, about the time of king Edward III. for on one side of the west door, under the steeple, is carved in the stone work, Orate p T. boye adjutor isti op. On each side a shield of arms, one a cross, the other a saltier; and at top three more shields, the first of which is that of Langley, and the third of Oxenden; and over a window of the south isle (now stopped up) the centre stone has carved on it, Willyam boyes, and at each corner are carved the singular emblematical figures of a sow with a litter of pigs, and of a sow sitting upright, a chain about its neck, fastened to a rock behind, and an infant child in swaddling clothes in its lap. In the south isle is a stone, with figures in brass, and inscription for William Boys and Isabell his wife. He died anno 1507. In the north isle are monuments for the Richards's, of Rowling, in this parish. In the north window, at the east end, is the figure of a saint, holding in his left hand a shield of arms, Argent, a cross, gules; in his right, a staff, with a cross at top, the lower end in a dragon's mouth, which lies on its back under his feet; and in the same window, the figure of an archbishop, mitre, and pall, his left hand lifted up, as blessing; in his right hand, a staff, with a cross pomelle at top. The pillars between the isles are remarkably large and clumsy, and by their capitals appear antient. In the north chancel, belonging to the estate of Bonnington, are interred the family of Boys, of that seat, though the brasses of most of their stones are lost. A stone, with brasses, and inscription for William Goodneston, gent. obt. 1423; arms, Three martlets, between seven cross-croslets. A stone, with figures in brass, and inscription for Thomas Engeham, esq. and Elizabeth his wife, obt. 1558, both the same year. A monument, with the figures kneeling, for Sir Edward Engeham and his lady; he died in 1636. Another for W. Wood, A. M. minister here, and rector of St. Mary Bredman and St. Andrew, Canterbury, obt. 1735. In the south or high chancel, is a monument for Sir Thomas Engeham, descended from those of Woodchurch; he married Priscilla Honywood, daughter of Mrs. Anne Honywood, who hardly escaping martyrdom in queen Mary's reign, lived to see about four hundred descended from her, obt. 1621. A neat monument for Brook Bridges, esq. (second son of John, of Harcourt-hall, in Worcestershire, esq.) auditor of imprests. He repaired and adorned the church, and built a mansion here on the estate which he had purchased, obt. 1717. In the church-yard is a stone, on which were once figures in brass, long since gone, for Thomas Boys, of Bonnington, and Edith his wife. He died in 1479.
¶The church of Goodneston was antiently a chapel of ease to that of Wingham, and was at the time of the foundation of the college there by archbishop Peckham, in 1286, separated from it, and made a distinct parish of itself, (fn. 5) and then given to the college; and becoming thus appropriated to the college, continued with it till its suppression in king Edward VI.'s reign, when this parsonage appropriate, with the advowson or patronage of the vicarage or curacy of it, came into the hands of the crown, where, though in the intermediate time it had been granted in lease for a term of years, yet the fee of it remained in the crown till the 43d year of queen Elizabeth, who granted it that year to Nicholas Fortescue, esq. and John Shelbury, in fee, to hold in socage, by a yearly rent, and a payment to the vicar yearly of 13l. 6s. 8d. and they passed away their interest in it to Sir Edward Engeham, of Canterbury, who in the beginning of king James I.'s reign, alienated this rectory, and the vicarage-house of Goodneston, with the vicarage, tithes, and profits belonging to it, and the donation of the curacy, to Henry Vanner, alderman of Canterbury, who by will in 1630, augmented the curate's salary, to be paid out of this parsonage, with the further yearly sum of 6l. 13s. 4d. His heirs quickly afterwards passed it away to William Prude, alias Proude, jun. esq. of Canterbury, who died in 1632, in whose descendants it remained till it was sold to one of the family of Engeham, owners of the manor of Goodneston, and continued so till Sir Thomas Engeham alienated it, with that manor, to Brook Bridges, esq. in whose descendants, baronets, of this place, it has continued down to Sir Brook William Bridges, bart. of Goodnestone, the present impropriator and patron of the curacy of this church.
This church is now esteemed as a donative, the value of which has not been certified. In 1640 here were communicants one hundred and seventy.
Gabriel Richards, gent. of Rowling, by his will in 1672, gave to the use of the minister of this parish, a house and orchard, valued at 6l. IOS. per annum.
Here is a video BREASTFEEDING ! HOW TO HEAL MASTITIS NOW! Don't take it sexually it is a tips to moms . MASTITIS SUCKS! THIS IS THE EASIEST WAY TO UNCLOG CLOGGED DUCT IN BREAST! Also known as augmentation mammoplasty, breast augmentation involves using implants to create fuller breasts or to restore breasts that may have lost volume due to weight loss or from pregnancy. If you are unhappy with the size or shape of your breasts, augmentation surgery is a choice to consider. Breast augmentation can increase the fullness and projection of your breasts, improve the balance and proportions of your figure and improve your self-image and self-confidence. Like breastfeeding, the benefits of using a breast pump are many. Stimulating lactation for new moms with a low milk supply and relieving engorgement, a painful condition when the breasts are overfull, is just one of those great benefits. Even if you can direct breastfeed, a breast pump will come in handy as you return to work or have to be away from your baby. Also, if you need to take medication that affects your breast milk or if you simply want to enjoy a night out and have a drink or two, you can express and store your milk for your baby until you can resume nursing. Finally pumping helps you recover from pregnancy quickly even though your baby may no longer needs the milk see pumping: bit.ly/1V2ffBu KEYWORDS: Mastitis (Disease Or Medical Condition), Breastfeeding (Literature Subject), Health (Industry), breastfeeding and mastitis, heal mastitis, how to cure mastit,breastfeeding, breastfeed, infant, baby, breast milk,how to breastfeed, breastfeeding positions, breast feed, BREASTFEEDING
Kanchipuram a otherwise known as Kanchi (previously romanized as Kāñci-pura, Conjevaram) is a city in the Indian state of Tamil Nadu, 72 km from Chennai – the capital of Tamil Nadu. The city covers an area of 11.605 km2 and had a population of 164,265 in 2001. It is the administrative headquarters of Kanchipuram District. Kanchipuram is well-connected by road and rail. Chennai International Airport is the nearest domestic and international airport to the city, which is located at Tirusulam in Kanchipuram district.
Located on the banks of the Vegavathy River, Kanchipuram has been ruled by the Pallavas, the Medieval Cholas, the Later Cholas, the Later Pandyas, the Vijayanagar Empire, the Carnatic kingdom, and the British. The city's historical monuments include the Kailasanathar Temple and the Vaikunta Perumal Temple. Historically, Kanchipuram was a centre of education and was known as the ghatikasthanam, or "place of learning". The city was also a religious centre of advanced education for Jainism and Buddhism between the 1st and 5th centuries.
In Hindu theology, Kanchipuram is one of the seven Indian cities to reach final attainment. The city houses Varadharaja Perumal Temple, Ekambareswarar Temple, Kamakshi Amman Temple, and Kumarakottam Temple, which are some of major Hindu temples in the state. The city is a holy pilgrimage site for both Saivites and Vaishnavites. Of the 108 holy temples of the Hindu god Vishnu, 14 are located in Kanchipuram. The city is well known for its hand woven silk sarees and most of the city's workforce is involved in the weaving industry.
Kanchipuram is administered by a Special grade municipality constituted in 1947. It is the headquarters of the Kanchi matha, a Hindu monastic institution believed to have been founded by the Hindu saint and commentator Adi Sankaracharya, and was the capital city of the Pallava Kingdom between the 4th and 9th centuries.
Kanchipuram has been chosen as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
ETYMOLOGY
Kanchipuram was known in early Tamil literature as Kachi or Kachipedu but was later Sanskritized to Kanchi or Kanchipuram. According to legend, the name Kanchi is derived from Ka referring to the Hindu god Brahma and anchi, referring to his worship of Hindu god Vishnu at this place. The earliest inscription from the Maurya period (325–185 BCE) denote the city as Kanchipuram, where King Visnugopa was defeated by Samudragupta Maurya (320–298 BCE). Patanjali (150 BCE or 2nd century BCE) refers to the city in his Mahabhasya as Kanchipuraka. The city was referred to by various Tamil names like Kanchi, Kanchipedu and Sanskrit names like Kanchipuram. The Pallava inscriptions from (250–355) and the inscriptions of the Chalukya dynasty refers the city as Kanchipura. Jaina Kanchi refers to the area around Tiruparutti Kundram. During the British rule, the city was known as Conjeevaram and later as Kanchipuram. The municipal administration was renamed Kancheepuram, while the district retains the name Kanchipuram.
HISTORY
While it is widely accepted that Kanchipuram had served as an Early Chola capital, the claim has been contested by Indian historian P. T. Srinivasa Iyengar who wrote that the Tamil culture of the Sangam period did not spread through the Kanchipuram district, and cites the Sanskritic origins of its name in support of his claim. The earliest references to Kanchipuram are found in the books of the Sanskrit grammarian Patanjali, who lived between the 3rd and 2nd centuries BCE. The city is believed to have been part of the mythical Dravida Kingdom of the Mahabharatha, and was described as "the best among cities" (Sanskrit: Nagareshu Kanchi) by the 4th-century Sanskrit poet, Kalidasa. The city was regarded as the "Banaras of the South". Kanchipuram grew in importance when the Pallavas of southern Andhra Pradesh, wary of constant invasions from the north, moved their capital south to the city in the 6th century. The Pallavas fortified the city with ramparts, wide moats, well-laid-out roads, and artistic temples. During the reign of the Pallava King Mahendravarman I, the Chalukya King Pulakesin II (610–642) invaded the Pallava kingdom as far as the Kaveri River. The Pallavas successfully defended Kanchipuram and foiled repeated attempts to capture the city. A second invasion ended disastrously for Pulakesin II, who was forced to retreat to his capital Vatapi which was besieged and Pulakesin II was killed by Narasimhavarman I (630–668), son of Mahendravarman I (600–630), at the Battle of Vatapi. Under the Pallavas, Kanchipuram flourished as a centre of Hindu and Buddhist learning. King Narasimhavarman II built the city's important Hindu temples, the Kanchi Kailasanathar Temple, the Varadharaja Perumal Temple and the Iravatanesvara Temple. Xuanzang, a Chinese traveller who visited Kanchipuram in 640, recorded that the city was 9.7 km in circumference and that its people were renowned for their bravery, piety, love of justice, and veneration for learning. The Medieval Chola king Aditya I conquered the Pallava kingdom, including Kanchipuram, after defeating the Pallava ruler Aparajitavarman (880–897) in about 890. Under the Cholas, the city was the headquarters of the northern viceroyalty. The province was renamed "Jayamkonda Cholamandalam" during the reign of King Raja Raja Chola I (985–1014), who constructed the Karchapeswarar Temple and renovated the Kamakshi Amman Temple. His son, Rajendra Chola I (1012–44) constructed the Yathothkari Perumal Temple. According to the Siddhantasaravali of Trilocana Sivacharya, Rajendra Chola I brought a band of Saivas with him on his return from the Chola expedition to North India and settled them in Kanchipuram. In about 1218, the Pandya king Maravarman Sundara Pandyan (1216–1238) invaded the Chola country, making deep inroads into the kingdom which was saved by the intervention of the Hoysala king Vira Narasimha II (1220–1235), who fought on the side of the Chola king Kulothunga Chola III. Inscriptions indicate the presence of a powerful Hoysala garrison in Kanchipuram, which remained in the city until about 1230. Shortly afterwards, Kanchipuram was conquered by the Telugu Cholas, from whom Jatavarman Sundara Pandyan I took the city in 1258. The city remained with the Pandyas until 1311 when the Sambuvarayars declared independence, taking advantage of the anarchy caused by Malik Kafur's invasion. After short spells of occupation by Ravivarman Kulasekhara of Venad (Quilon, Kerala) in 1313–1314 and the Kakatiya ruler Prataparudra II, Kanchipuram was conquered by the Vijayanagar general Kumara Kampana, who defeated the Madurai Sultanate in 1361.
The Vijayanagar Empire ruled Kanchipuram from 1361 to 1645. The earliest inscriptions attesting to Vijayanagar rule are those of Kumara Kampanna from 1364 and 1367, which were found in the precincts of the Kailasanathar Temple and Varadaraja Perumal Temple respectively. His inscriptions record the re-institution of Hindu rituals in the Kailasanathar Temple that had been abandoned during the Muslim invasions. Inscriptions of the Vijayanagar kings Harihara II, Deva Raya II, Krishna Deva Raya, Achyuta Deva Raya, Sriranga I, and Venkata II are found within the city. Harihara II endowed grants in favour of the Varadaraja Perumal Temple. In the 15th century, Kanchipuram was invaded by the Velama Nayaks in 1437, the Gajapati kingdom in 1463–1465 and 1474–75 and the Bahmani Sultanate in about 1480. A 1467 inscription of Virupaksha Raya II mentions a cantonment in the vicinity of Kanchipuram. In 1486, Saluva Narasimha Deva Raya, the governor of the Kanchipuram region, overthrew the Sangama Dynasty of Vijayanagar and founded the Saluva Dynasty. Like most of his predecessors, Narasimha donated generously to the Varadaraja Perumal Temple. Kanchipuram was visited twice by the Vijayanagar king Krishna Deva Raya, considered to be the greatest of the Vijayanagar rulers, and 16 inscriptions of his time are found in the Varadaraja Perumal Temple. The inscriptions in four languages – Tamil, Telugu, Kannada, and Sanskrit – record the genealogy of the Tuluva kings and their contributions, along with those of their nobles, towards the upkeep of the shrine. His successor, Achyuta Deva Raya, reportedly had himself weighed against pearls in Kanchipuram and distributed the pearls amongst the poor. Throughout the second half of the 16th and first half of the 17th centuries, the Aravidu Dynasty tried to maintain a semblance of authority in the southern parts after losing their northern territories in the Battle of Talikota. Venkata II (1586–1614) tried to revive the Vijayanagar Empire, but the kingdom relapsed into confusion after his death and rapidly fell apart after the Vijayanagar king Sriranga III's defeat by the Golconda and Bijapur sultanates in 1646.
After the fall of the Vijayanagar Empire, Kanchipuram endured over two decades of political turmoil. The Golconda Sultanate gained control of the city in 1672, but lost it to Bijapur three years later. In 1676, Shivaji arrived in Kanchipuram at the invitation of the Golconda Sultanate in order to drive out the Bijapur forces. His campaign was successful and Kanchipuram was held by the Golconda Sultanate until its conquest by the Mughal Empire led by Aurangazeb in October 1687. In the course of their southern campaign, the Mughals defeated the Marathas under Sambhaji, the elder son of Shivaji, in a battle near Kanchipuram in 1688 which caused considerable damage to the city but cemented Mughal rule. Soon after, the priests at the Varadaraja Perumal, Ekambareshwarar and Kamakshi Amman temples, mindful of Aurangazeb's reputation for iconoclasm, transported the idols to southern Tamil Nadu and did not restore them until after Aurangazeb's death in 1707. Under the Mughals, Kanchipuram was part of the viceroyalty of the Carnatic which, in the early 1700s, began to function independently, retaining only a nominal acknowledgement of Mughal rule. The Marathas invaded Kanchipuram during the Carnatic period in 1724 and 1740, and the Nizam of Hyderabad in 1742.
Kanchipuram was a battlefront for the British East India Company in the Carnatic Wars against the French East India Company and in the Anglo-Mysore Wars with the Sultanate of Mysore. The popular 1780 Battle of Pollilur of the Second Anglo-Mysore War, known for the use of rockets by Hyder Ali of Mysore, was fought in the village of Pullalur near Kanchipuram. In 1763, the British East India Company assumed indirect control from the Nawab of the Carnatic over the erstwhile Chingleput District, comprising the present-day Kanchipuram and Tiruvallur districts, in order to defray the expenses of the Carnatic wars. The Company brought the territory under their direct control during the Second Anglo-Mysore War, and the Collectorate of Chingleput was created in 1794. The district was split into two in 1997 and Kanchipuram made the capital of the newly created Kanchipuram district.
GEOGRAPHY
Kanchipuram is located at 12.98°N 79.71°E, 72 km south-west of Chennai on the banks of the Vegavathi River, a tributary of the Palar River. The city covers an area of 11.6 km2 and has an elevation of 83.2 m above sea level. The land around Kanchipuram is flat and slopes towards the south and east. The soil in the region is mostly clay, with some loam, clay, and sand, which are suitable for use in construction. The Chingleput District Manual (1879) describes the region's soils as "highly inferior" and "highly stony or mixed with lime, gravel, soda and laterite". It has been postulated that the granite required for the Varadaraja Perumal Temple might have been obtained from the Sivaram Hills located 10 miles east of Kanchipuram. The area is classified as a Seismic Zone II region, and earthquakes of up to magnitude 6 on the Richter Scale may be expected. Kanchipuram is subdivided into two divisions – Big Kanchi, also called Shiva Kanchi occupies the western portion of the city and is the larger of the two divisions. Little Kanchi, also called Vishnu Kanchi, is located on the eastern fringes of the city. Most of the Shiva temples lie in Big Kanchi while most of the Vishnu temples lie in Little Kanchi.
Ground water is the major source of water supplies used for irrigation – the block of Kanchipuram has 24 canals, 2809 tanks, 1878 tube wells and 3206 ordinary wells. The area is rich in medicinal plants, and historic inscriptions mention the medicinal value. Dimeria acutipes and cyondon barberi are plants found only in Kanchipuram and Chennai.
CLIMATE
Kanchipuram generally experiences hot and humid climatic conditions throughout the year. Temperatures reache an average maximum of 37.5 °C between April and July, and an average minimum of 20.5 °C between December and February. The daytime heat during summer can be oppressive; temperatures can reach 43 °C. Relative humidities of between 58% and 84% prevail throughout the year. The humidity reaches its peak during the morning and is lowest in the evening. Relative humidity is higher between November and January and is lowest throughout June.
The city receives an average of 1064 mm of rainfall annually, 68% of which falls during the northeast monsoon. Most of the precipitation occurs in the form of cyclonic storms caused by depressions in the Bay of Bengal during the northeast monsoon. The prevailing wind direction is south-westerly in the morning and south-easterly in the evening.
GOVERNMENT AND POLITICS
The Kanchipuram municipality was officially constituted in 1866, covering 7.68 km2, and its affairs were administered by a municipal committee. It was upgraded to a grade I municipality in 1947, selection grade municipality in 1983 and special grade municipality in 2008. As of 2011 the municipality occupies 11.6 km2, has 51 wards and is the biggest municipality in Kanchipuram district. The functions of the municipality are devolved into six departments: General, Engineering, Revenue, Public Health, Town Planning and the Computer Wing, all of which are under the control of a Municipal Commissioner, who is the supreme executive head. The legislative powers are vested in a body of 51 members, each representing one ward. The legislative body is headed by an elected Chairperson who is assisted by a Deputy Chairperson.
Kanchipuram comes under the Kanchipuram state assembly constituency. From the state delimitation after 1967, seven of the ten elections held between 1971 and 2011 were won by the Anna Dravida Muneetra Kazhagam (ADMK). Dravida Munnetra Kazhagam (DMK) won the seat during the 1971 and 1989 elections and its ally Pattali Makkal Katchi won the seat during the 2006 elections. The current member of the legislative assembly is V. Somasundaram from the ADMK party.
Kanchipuram Lok Sabha constituency is a newly formed constituency of the Parliament of India after the 2008 delimitation. The constituency originally existed for the 1951 election, and was formed in 2008 after merging the assembly segments of Chengalpattu, Thiruporur, Madurantakam (SC), Uthiramerur and Kanchipuram, which were part of the now defunct Chengalpattu constituency, and Alandur, which was part of the Chennai South constituency. This constituency is reserved for Scheduled Castes (SC) candidates. K. Maragatham from the All India Anna Dravida Munnetra Kazhagam is the current Member of Parliament for the constituency. Indian writer, politician and founder of the DMK, C. N. Annadurai, was born and raised in Kanchipuram. He was the first member of a Dravidian party to hold that post and was the first non-Congress leader to form a majority government in post-colonial India.
Policing in the city is provided by the Kanchipuram sub-division of the Tamil Nadu Police headed by a Deputy Superintendent of Police. The force's special units include prohibition enforcement, district crime, social justice and human rights, district crime records and special branch that operate at the district level police division, which is headed by a Superintendent of Police.
DEMOGRAPHICS
During the rule of King Narasimha Varma in the 7th century, the city covered about 10 square kilometres and had a population of 10,000. The population increased to 13,000 in subsequent years and the city developed cross patterned links with rectangular streets. The settlements in the city were mostly caste based. During the period of Nandivarma Pallavan II, houses were built on raised platforms and burnt bricks. The concepts of the verandah in the front yard, garden in the backyard, ventilation facilities and drainage of rainwater were all introduced for the first time. The centre of the city was occupied by Brahmins, while the Tiruvekka temple and houses of agricultural labourers were situated outside the city. There were provisions in the city's outskirts for training the cavalry and infantry.
During the Chola era, Kanchipuram was not the capital, but the kings had a palace in the city and lot of development was extended eastwards. During the Vijayanagara period, the population rose to 25,000. There were no notable additions to the city's infrastructure during British rule. The British census of 1901 recorded that Kanchipuram had a population of 46,164, consisting of 44,684 Hindus, 1,313 Muslims, 49 Christians and 118 Jains.
According to 2011 census, Kanchipuram had a population of 164,384 with a sex-ratio of 1,005 females for every 1,000 males, much above the national average of 929. A total of 15,955 were under the age of six, constituting 8,158 males and 7,797 females. Scheduled Castes and Scheduled Tribes accounted for 3.55% and .09% of the population respectively. The average literacy of the city was 79.51%, compared to the national average of 72.99%. The city had a total of 41807 households. There were a total of 61,567 workers, comprising 320 cultivators, 317 main agricultural labourers, 8,865 in house hold industries, 47,608 other workers, 4,457 marginal workers, 61 marginal cultivators, 79 marginal agricultural labourers, 700 marginal workers in household industries and 3,617 other marginal workers. About 800,000 (800,000) pilgrims visit the city every year as of 2001. As per the religious census of 2011, Kancheepuram had 93.38% Hindus, 5.24% Muslims, 0.83% Christians, 0.01% Sikhs, 0.01% Buddhists, 0.4% Jains, 0.11% following other religions and 0.01% following no religion or did not indicate any religious preference.Kanchipuram has 416 hectares of residential properties, mostly around the temples. The commercial area covers 62 hectares, constituting 6.58% of the city. Industrial developments occupy around 65 hectares), where most of the handloom spinning, silk weaving, dyeing and rice production units are located. 89.06 hectares are used for transport and communications infrastructure, including bus stands, roads, streets and railways lines
ECONOMY
The major occupations of Kanchipuram are silk sari weaving and agriculture. As of 2008, an estimated 5,000 families were involved in sari production. The main industries are cotton production, light machinery and electrical goods manufacturing, and food processing. There are 25 silk and cotton yarn industries, 60 dyeing units, 50 rice mills and 42 other industries in the Kanchipuram. Another important occupation is tourism and service related segments like hotels, restaurants and local transportation.
Kanchipuram is a traditional centre of silk weaving and handloom industries for producing Kanchipuram Saris. The industry is worth ₹ 100 cr (US$18.18 million), but the weaving community suffers from poor marketing techniques and duplicate market players. In 2005, "Kanchipuram Silk Sarees" received the Geographical Indication tag, the first product in India to carry this label. The silk trade in Kanchipuram began when King Raja Raja Chola I (985–1014) invited weavers to migrate to Kanchi. The craft increased with the mass migration from Andhra Pradesh in the 15th century during the Vijayanagara rule. The city was razed during the French siege of 1757, but weaving re-emerged in the late 18th century.
All major nationalized banks such as Vijaya Bank, State Bank of India, Indian Bank, Canara Bank, Punjab National Bank, Dena Bank and private banks like ICICI Bank have branches in Kanchipuram. All these banks have their Automated teller machines located in various parts of the city.
HUMAN RIGHTS
Kanchipuram has more than the national average rate of child labour and bonded labour. The local administration is accused of aiding child labour by opening night schools in Kanchipuram from 1999. There is an estimated 40,000 to 50,000 child workers in Kanchipuram compared to 85,000 in the same industry in Varanasi. Children are commonly traded for sums of between ₹ 10,000 and 15,000 (200 – $300) and there are cases where whole families are held in bondage. Child labour is prohibited in India by the Children (Pledging of Labour) Act and Child Labour (Prohibition and Regulation) Act, but these laws are not strictly enforced.
TRANSPORT, COMMUNICATION AND UTILITY SERVICES
Kanchipuram is most easily accessible by road. The Chennai – Bangalore National Highway, NH 4 passes the outskirts of the city. Daily bus services are provided by the Tamil Nadu State Transport Corporation to and from Chennai, Bangalore, Villupuram, Tirupathi, Thiruthani, Tiruvannamalai, Vellore, Salem, Coimbatore and Pondicherry. There are two major bus routes to Chennai, one connecting via Guindy and the other via Tambaram. Local bus services are provided by The Villupuram division of Tamil Nadu State Transport Corporation. As of 2006, there were a total of 403 buses for 191 routes operated out of the city.
The city is also connected to the railway network through the Kanchipuram railway station. The Chengalpet – Arakkonam railway line passes through Kanchipuram and travellers can access services to those destinations. Daily trains are provided to Pondicherry and Tirupati, and there is a weekly express train to Madurai and a bi-weekly express train to Nagercoil. Two passenger trains from both sides of Chengalpattu and Arakkonam pass via Kanchipuram.
The nearest domestic as well as international airport is Chennai International Airport, located at a distance of 72 km from the city.
Telephone and broadband internet services are provided by Bharat Sanchar Nigam Limited (BSNL), India's state-owned telecom and internet services provider. Electricity supply is regulated and distributed by the Tamil Nadu Electricity Board (TNEB). Water supply is provided by the Kanchipuram municipality; supplies are drawn from subterranean springs of Vegavati river. The head works is located at Orikkai, Thiruparkadal and St. Vegavathy, and distributed through overhead tanks with a total capacity of 9.8 litres. About 55 tonnes of solid waste are collected from the city daily at five collection points covering the whole of the city. The sewage system in the city was implemented in 1975; Kanchipuram was identified as one of the hyper endemic cities in 1970. Underground drainage covers 82% of roads in the city, and is divided into east and west zones for internal administration.
EDUCATION
Kanchipuram is traditionally a centre of religious education for the Hindu, Jainism and Buddhism faiths. The Buddhist monasteries acted as nucleus of the Buddhist educational system. With the gradual resurrection of Hinduism during the reign of Mahendra Varman I, the Hindu educational system gained prominence with Sanskrit emerging as the official language.
As of 2011 Kanchipuram has 49 registered schools, 16 of which are run by the city municipality. The district administration opened night schools for educating children employed in the silk weaving industry – as of December 2001, these schools together were educating 127 people and 260 registered students from September 1999. Larsen & Toubro inaugurated the first rail construction training centre in India at Kanchipuram on 24 May 2012, that can train 300 technicians and 180 middle level managers and engineers each year. Sri Chandrasekharendra Saraswathi Viswa Mahavidyalaya and Chettinad Academy of Research and Education (CARE) are the two Deemed universities present in Kanchipuram.
Kanchipuram is home to one of the four Indian Institute of Information of Technology, a public private partnered institute, offering under graduate and post graduate programs in information technology. The city has two medical colleges – Arignar Anna Memorial Cancer Institute and Hospital, established in 1969 is operated by the Department of Health, Government of Tamil Nadu and the privately owned Meenakshi Medical College. The city has 6 engineering colleges, 3 polytechnic institutes and 6 arts and science colleges.
RELIGION
BUDDHISM
Buddhism is believed to have flourished in Kanchipuram between the 1st and 5th centuries. Some notable Buddhists associated with Kanchipuram are Āryadeva (2nd–3rd centuries) – a successor of Nāgārjuna of Nalanda University, Dignaga and the Pali commentators Buddhaghosa and Dhammapala. According to a popular tradition, Bodhidharma, a 5th/6th-century Buddhist monk and founder of Shaolin Kung Fu was the third son of a Pallava king from Kanchipuram. However, other traditions ascribe his origins to other places in Asia. Buddhists institutions from Kanchipuram were instrumental in spreading Theravada Buddhism to the Mon people of Myanmar and Thailand who in return spread the religion to the incoming Burmese and Thai people.
JAINISM
It is thought that Jainism was introduced into Kanchipuram by Kunda Kundacharya (1st century). Jainism spread to the city by Akalanka (3rd century). Kalbhras, the rulers of Kanchipuram before the Pallavas, followed Jainism which gained popularity from royal patronage. The Pallava kings, Simhavishnu, Mahendra Varman and Simhavarman (550–560) followed Jainism, until the advent of Nayanmars and Azhwars during the 6th and 7th centuries. Mahendravarman I converted from Jainism to Hinduism under the influence of the Naynamar, Appar, was the turning point in the religious geography. The two sects of Hinduism, Saivism and Vaishnavism were revived under the influence of Adi Sankara and Ramanuja respectively. Later Cholas and Vijayanagara kings tolerated Jainism, and the religion was still practiced in Kanchi.
Trilokyanatha/Chandraprabha temple is a twin Jain temple that has inscriptions from Pallava king, Narasimhavarman II and the Chola kings Rajendra Chola I, Kulothunga Chola I and Vikrama Chola, and the Kanarese inscriptions of Krishnadevaraya. The temple is maintained by Tamil Nadu archaeological department.
HINDUISM
Hindus regard Kanchipuram to be one of the seven holiest cities in India, the Sapta Puri. According to Hinduism, a kṣetra is a sacred ground, a field of active power, and a place where final attainment, or moksha, can be obtained. The Garuda Purana says that seven cities, including Kanchipuram are providers of moksha. The city is a pilgrimage site for both Saivites and Vaishnavites.
Ekambareswarar Temple in northern Kanchipuram, dedicated to Shiva, is the largest temple in the city. Its gateway tower, or gopuram, is 59 metres tall, making it one the tallest temple towers in India. The temple is one of five called Pancha Bhoota Stalams, which represent the manifestation of the five prime elements of nature; land, water, air, sky, and fire. Ekambareswarar temple temple represents earth.
Kailasanathar Temple, dedicated to Shiva and built by the Pallavas, is the oldest Hindu temple in existence and is declared an archaeological monument by the Archaeological Survey of India. It has a series of cells with sculptures inside. In the Kamakshi Amman Temple, goddess Parvati is depicted in the form of a yantra, Chakra or peetam (basement). In this temple, the yantra is placed in front of the deity. Adi Sankara is closely associated with this temple and is believed to have established the Kanchi matha after this temple.
Muktheeswarar Temple, built by Nandivarman Pallava II (720–796) and Iravatanesvara Temple built by Narasimhavarman Pallava II (720–728) are the other Shiva temples from the Pallava period. Kachi Metrali – Karchapeswarar Temple, Onakanthan Tali, Kachi Anekatangapadam, Kuranganilmuttam, and Karaithirunathar Temple in Tirukalimedu are the Shiva temples in the city reverred in Tevaram, the Tamil Saiva canonical work of the 7th–8th centuries.
Kumarakottam Temple, dedicated to Muruga, is located between the Ekambareswarar temple and Kamakshi Amman temple, leading to the cult of Somaskanda (Skanda, the child between Shiva and Parvati). Kandapuranam, the Tamil religious work on Muruga, translated from Sanskrit Skandapurana, was composed in 1625 by Kachiappa Shivacharya in the temple.
Varadharaja Perumal Temple, dedicated to Vishnu and covering 93,000 m2, is the largest Vishnu temple in Kanchipuram. It was built by the Cholas in 1053 and was expanded during the reigns of Kulottunga Chola I (1079–1120) and Vikrama Chola (1118–1135). It is one of the divyadesams, the 108 holy abodes of Vishnu. The temple features carved lizards, one platted with gold and another with silver, over the sanctum. Clive of India is said to have presented an emerald necklace to the temple. It is called the Clive Makarakandi and is still used to decorate the deity on ceremonial occasions.
Tiru Parameswara Vinnagaram is the birthplace of the azhwar saint, Poigai Alvar. The central shrine has a three-tier shrine, one over the other, with Vishnu depicted in each of them. The corridor around the sanctum has a series of sculptures depicting the Pallava rule and conquest. It is the oldest Vishnu temple in the city and was built by the Pallava king Paramesvaravarman II (728–731).
Ashtabujakaram, Tiruvekkaa, Tiruththanka, Tiruvelukkai, Ulagalantha Perumal Temple, Tiru pavla vannam, Pandava Thoothar Perumal Temple are among the divyadesam, the 108 famous temples of Vishnu in the city. There are a five other divyadesams, three inside the Ulagalantha Perumal temple, one each in Kamakshi Amman Temple and Ekambareswarar Temple.
The Kanchi Matha is a Hindu monastic institution, whose official history states that it was founded by Adi Sankara of Kaladi, tracing its history back to the 5th century BCE. A related claim is that Adi Sankara came to Kanchipuram, and that he established the Kanchi mutt named "Dakshina Moolamnaya Sarvagnya Sri Kanchi Kamakoti Peetam" in a position of supremacy, namely Sarvagnya Peetha, over the other mathas (religious institutions) of the subcontinent, before his death there. Other historical accounts state that the mutt was established probably in the 18th century in Kumbakonam, as a branch of the Sringeri Matha, and that it declared itself independent.
Another mutt which was famous in ancient times was the Upanishad Bramham Mutt, located near Kailasanathar temple, Kanchipuram. It has the Mahasamadhi of Upanishad Bramham, a saint who wrote commentaries on all the major upanishads in Hinduism. It is said that the great Sage, Sadasiva Brahmendra took to sanyasa at this mutt.
OTHER RELIGIONS
The city has two mosques; one near the Ekambareswarar temple was built during the rule of Nawab of Arcot in the 17th century, and another near the Vaikunta Perumal temple shares a common tank with the Hindu temple. Muslims take part in the festivals of the Varadarajaswamy temple. Christ Church is the oldest Christian church in the city. It was built by a British man named Mclean in 1921. The church is built in Scottish style brick structure with arches and pillars.
WIKIPEDIA