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Grace Beverly Jones (b19 May 1948) is a Jamaican singer, songwriter, supermodel, record producer, and actress. Born in Jamaica, she moved when she was 13, along with her siblings, to live with her parents in Syracuse, New York. Jones began her modelling career in New York state, then in Paris, working for fashion houses such as Yves St. Laurent and Kenzo, and appearing on the covers of Elle and Vogue. She worked with photographers such as Jean-Paul Goude, Helmut Newton, Guy Bourdin, and Hans Feurer, and became known for her distinctive androgynous appearance and bold features.
In 1977, Jones secured a record deal with Island Records, initially becoming a star of New York City's Studio 54-centered disco scene. In the early 1980s, she moved toward a new wave style that drew on reggae, funk, post-punk and pop music, frequently collaborating with both the graphic designer Jean-Paul Goude and the musical duo Sly & Robbie. Her most popular albums include Warm Leatherette (1980), Nightclubbing (1981), and Slave to the Rhythm (1985). She scored Top 40 entries on the UK Singles Chart with "Pull Up to the Bumper", "I've Seen That Face Before", "Private Life", and "Slave to the Rhythm". In 1982, she released the music video collection A One Man Show, directed by Goude.
Jones appeared in some low-budget films in the US during the 1970s and early 1980s. In 1984, she made her first mainstream appearance as Zula in the fantasy-action film Conan the Destroyer alongside Arnold Schwarzenegger and Sarah Douglas, and subsequently appeared in the 1985 James Bond movie A View to a Kill as May Day. In 1986, she played a vampire in Vamp, and acted in and contributed a song to the 1992 Eddie Murphy film Boomerang. She appeared alongside Tim Curry in the 2001 film Wolf Girl. For her work in Conan the Destroyer, A View to a Kill, and Vamp, she was nominated for Saturn Awards for Best Supporting Actress.
In 1999, Jones ranked 82nd on VH1's 100 Greatest Women of Rock and Roll, and in 2008, she was honored with a Q Idol Award. Jones influenced the cross-dressing movement of the 1980s and has been an inspiration for artists including Annie Lennox, Lady Gaga, Rihanna, Lorde, Róisín Murphy, Brazilian Girls, Nile Rodgers, Santigold, and Basement Jaxx. In December 2016, Billboard magazine ranked her as the 40th most successful dance artist of all time.[10]
1948–73: Early life, and modeling career
Grace Jones was born in 1948 (though most sources say 1952) in Spanish Town, Jamaica, the daughter of Marjorie (née Williams) and Robert W. Jones, who was a local politician and Apostolic clergyman The couple already had two children, and would go on to have four more.[19] Robert and Marjorie moved to the East Coast of the United States,[19] where Robert worked as an agricultural labourer until a spiritual experience during a failed suicide attempt inspired him to become a Pentecostal minister.[20] While they were in the US, they left their children with Marjorie's mother and her new husband, Peart.[21] Jones knew him as "Mas P" ('Master P') and later noted that she "absolutely hated him"; as a strict disciplinarian he regularly beat the children in his care, representing what Jones described as "serious abuse".[22] She was raised into the family's Pentecostal faith,[23] having to take part in prayer meetings and Bible readings every night.[24] She initially attended the Pentecostal All Saints School,[25] before being sent to a nearby public school.[26] As a child, shy Jones had only one schoolfriend and was teased by classmates for her "skinny frame", but she excelled at sports and found solace in the nature of Jamaica.[27]
"[My childhood] was all about the Bible and beatings. We were beaten for any little act of dissent, and hit harder the worse the disobedience. It formed me as a person, my choices, men I have been attracted to... It was a profoundly disciplined, militant upbringing, and so in my own way, I am very militant and disciplined. Even if that sometimes means being militantly naughty, and disciplined in the arts of subversion. ."
— Grace Jones, 2015.[28]
Marjorie and Robert eventually brought their children – including the 13 year old Grace – to live with them in the US, where they had settled in Lyncourt, Salina, New York, near Syracuse.[29][30] It was in the city that her father had established his own ministry, the Apostolic Church of Jesus Christ, in 1956.[31] Jones continued her schooling and after she graduated, enrolled at Onondaga Community College majoring in Spanish.[32][33] Jones began to rebel against her parents and their religion; she began wearing makeup, drinking alcohol, and visiting gay clubs with her brother.[34] At college, she also took a theatre class, with her drama teacher convincing her to join him on a summer stock tour in Philadelphia.[35][33] Arriving in the city, she decided to stay there, immersing herself in the Counterculture of the 1960s by living in hippie communes, earning money as a go-go dancer, and using LSD and other drugs.[36] She later praised the use of LSD as "a very important part of my emotional growth... The mental exercise was good for me".[37]
She moved back to New York at 18 and signed on as a model with Wilhelmina Modelling agency. She moved to Paris in 1970.[33][38] The Parisian fashion scene was receptive to Jones' unusual, androgynous, bold, dark-skinned appearance. Yves St. Laurent, Claude Montana, and Kenzo Takada hired her for runway modelling, and she appeared on the covers of Elle, Vogue, and Stern working with Helmut Newton, Guy Bourdin, and Hans Feurer.[39] Jones also modelled for Azzedine Alaia, and was frequently photographed promoting his line. While modelling in Paris, she shared an apartment with Jerry Hall and Jessica Lange. Hall and Jones frequented Le Sept, one of Paris's most popular gay clubs of the 1970s and '80s, and socialised with Giorgio Armani and Karl Lagerfeld.[40] In 1973, Jones appeared on the cover of a reissue of Billy Paul's 1970 album Ebony Woman.
1974–79: Transition to music, and early releases
Jones was signed by Island Records, who put her in the studio with disco record producer, Tom Moulton. Moulton worked at Sigma Sound Studios in Philadelphia, and Portfolio, was released in 1977. The album featured three songs from Broadway musicals, "Send in the Clowns" by Stephen Sondheim from A Little Night Music, "What I Did for Love" from A Chorus Line and "Tomorrow" from Annie. The second side of the album opens up with a seven-minute reinterpretation of Édith Piaf's "La Vie en rose" followed by three new recordings, two of which were co-written by Jones, "Sorry", and "That's the Trouble". The album finished with "I Need a Man", Jones' first club hit.[41] The artwork to the album was designed by Richard Bernstein, an artist for Interview.
In 1978, Jones and Moulton made Fame, an immediate follow-up to Portfolio, also recorded at Sigma Sound Studios. The album featured another reinterpretation of a French classic, "Autumn Leaves" by Jacques Prévert. The Canadian edition of the vinyl album included another French language track, "Comme un oiseau qui s'envole", which replaced "All on a Summers Night"; in most locations this song served as the B-side of the single "Do or Die". In the North American club scene, Fame was a hit album and the "Do or Die"/"Pride"/"Fame" side reached top 10 on both the US Hot Dance Club Play and Canadian Dance/Urban charts. The album was released on compact disc in the early 1990s, but soon went out of print. In 2011, it was released and remastered by Gold Legion, a record company that specialises in reissuing classic disco albums on CD.[42] Jones' live shows were highly sexualized and flamboyant, leading her to be called "Queen of the Gay Discos."[4]
Muse was the last of Jones' disco albums. The album features a re-recorded version "I'll Find My Way to You", which Jones released three years prior to Muse. Originally appearing in the 1976 Italian film, Colt 38 Special Squad in which Jones had a role as a club singer, Jones also recorded a song called "Again and Again" that was featured in the film. Both songs were produced by composer Stelvio Cipriani. Icelandic keyboardist Thor Baldursson arranged most of the album and also sang duet with Jones on the track "Suffer". Like the last two albums, the cover art is by Richard Bernstein. Like Fame, Muse was later released by Gold Legion.[43]
1980–85: Breakthrough, Nightclubbing, and acting
With anti-disco sentiment spreading, and with the aid of the Compass Point All Stars, Jones transitioned into new wave music with the 1980 release of Warm Leatherette. The album included covers of songs by The Normal ("Warm Leatherette"), The Pretenders ("Private Life"), Roxy Music ("Love Is the Drug"), Smokey Robinson ("The Hunter Gets Captured by the Game"), Tom Petty and the Heartbreakers ("Breakdown") and Jacques Higelin ("Pars"). Sly Dunbar revealed that the title track was also the first to be recorded with Jones.[44][45] Tom Petty wrote the lyrics to "Breakdown", and he also wrote the third verse of Jones' reinterpretation.[46] The album included one song co-written by Jones, "A Rolling Stone". Originally, "Pull Up to the Bumper" was to be included on the album, but its R&B sound did not fit with the rest of the material.[47] By 1981, she had begun collaborating with photographer and graphic designer Jean-Paul Goude, with whom she also had a relationship.[48]
The 1981 release of Nightclubbing included Jones' covers of songs by Flash and the Pan ("Walking in the Rain"), Bill Withers ("Use Me"), Iggy Pop/David Bowie ("Nightclubbing") and Ástor Piazzolla ("I've Seen That Face Before"). Three songs were co-written by Jones: "Feel Up", "Art Groupie" and "Pull Up to the Bumper". Sting wrote "Demolition Man"; he later recorded it with The Police on the album Ghost in the Machine. "I've Done It Again" was written by Marianne Faithfull. The strong rhythm featured on Nightclubbing was produced by Compass Point All Stars, including Sly and Robbie, Wally Badarou, Mikey Chung, Uziah "Sticky" Thompson and Barry Reynolds. The album entered in the Top 5 in four countries, and became Jones' highest-ranking record on the US Billboard mainstream albums and R&B charts.
Nightclubbing claimed the number 1 slot on NME's Album of the Year list.[49] Slant Magazine listed the album at No. 40 on its list of Best Albums of the 1980s.[50] Nightclubbing is now widely considered Jones' best studio album.[51] The album's cover art is a painting of Jones by Jean-Paul Goude. Jones is presented as a man wearing an Armani suit jacket, with a cigarette in her mouth and a flattop haircut. While promoting the album, Jones slapped chat-show host Russell Harty live on air after he had turned to interview other guests, making Jones feel she was being ignored.[52]
Having already recorded two reggae-oriented albums under the production of Compass Point All Stars, Jones went to Nassau, Bahamas in 1982 and recorded Living My Life; the album resulted in Jones' final contribution to the Compass Point trilogy, with only one cover, Melvin Van Peebles's "The Apple Stretching". The rest were original songs; "Nipple to the Bottle" was co-written with Sly Dunbar, and, apart from "My Jamaican Guy", the other tracks were collaborations with Barry Reynolds. Despite receiving a limited single release, the title track was left off the album. Further session outtakes included "Man Around the House" (Jones, Reynolds) and a cover of "Ring of Fire", written by June Carter Cash and Merle Kilgore and popularized by Johnny Cash, both of which were included on the 1998 compilation Private Life: The Compass Point Sessions. The album's cover art resulted from another Jones/Goude collaboration; the artwork has been described as being as famous as the music on the record. It features Jones' disembodied head cut out from a photograph and pasted onto a white background. Jones' head is sharpened, giving her head and face an angular shape.A piece of plaster is pasted over her left eyebrow, and her forehead is covered with drops of sweat.
Jones' three albums under the production of the Compass Point All Stars resulted in Jones' One Man Show, a performance art/pop theatre presentation devised by Goude and Jones in which she also performed tracks from the albums Portfolio ("La Vie en rose"), Warm Leatherette, ("Private Life", "Warm Leatherette"), Nightclubbing ("Walking in the Rain", "Feel Up", "Demolition Man", "Pull Up to the Bumper" and "I've Seen That Face Before (Libertango)") and from Living My Life, "My Jamaican Guy" and the album's title track. Jones dressed in elaborate costumes and masks (in the opening sequence as a gorilla) and alongside a series of Grace Jones lookalikes. A video version, filmed live in London and New York City and completed with some studio footage, was nominated for a Grammy Award for Best Long-Form Music Video the following year.
After the release of Living My Life, Jones took on the role of Zula the Amazonian in Conan the Destroyer (1984) and was nominated for a Saturn Award for Best Supporting Actress. In 1985, Jones starred as May Day, henchman to main antagonist Max Zorin in the 14th James Bond film A View to a Kill; Jones was also nominated for a Saturn Award for Best Supporting Actress. That same year, she was featured on the Arcadia song "Election Day". Jones was among the many stars to promote the Honda Scooter; other artists included Lou Reed, Adam Ant, and Miles Davis Jones also, with her boyfriend Dolph Lundgren posed nude for Playboy.
After Jones' success as a mainstream actress, she returned to the studio to work on Slave to the Rhythm, the last of her recordings for Island. Bruce Woolley, Simon Darlow, Stephen Lipson and Trevor Horn wrote the material, and it was produced by Horn and Lipson. It was a concept album that featured several interpretations of the title track. The project was originally intended for Frankie Goes to Hollywood as a follow-up to "Relax", but was given to Jones.All eight tracks on the album featured excerpts from a conversation with Jones, speaking about many aspects of her life. The interview was conducted by journalist Paul Morley. The album features voice-overs from actor Ian McShane reciting passages from Jean-Paul Goude's biography Jungle Fever. Slave to the Rhythm was successful in German-speaking countries and in the Netherlands, where it secured Top 10 placings. It reached number 12 on the UK Albums Chart in November 1985 and became the second-highest-ranking album released by Jones. Jones earned an MTV Video Music Award nomination for the title track's music video.
After her success with Slave to the Rhythm, Island released Island Life, Jones' first best-of compilation, which featured songs from most of her releases with Island (Portfolio, Fame, Warm Leatherette, Nightclubbing, Living My Life and Slave to the Rhythm). American writer and journalist Glenn O'Brien wrote the essay for the inlay booklet. The compilation charted in the UK, New Zealand and the United States.The artwork on the cover of the compilation was of another Jones/Goude collaboration; it featured Jones' celestial body in a montage of separate images, following Goude's ideas on creating credible illusions with his cut-and-paint technique. The body position is anatomically impossible.
The artwork, a piece called "Nigger Arabesque" was originally published in the New York magazine in 1978, and was used as a backdrop for the music video of Jones' hit single "La Vie en rose". The artwork has been described as "one of pop culture's most famous photographs". The image was also parodied in Nicki Minaj's 2011 music video for "Stupid Hoe", in which Minaj mimicked the pose.
1986–89: Slave to the Rhythm, Island Life, further films, Jones teamed up with music producer Nile Rodgers of Chic, whom Jones had previously tried to work with during the disco era.[67] The album was recorded at Skyline Studios in New York and post-produced at Atlantic Studios and Sterling Sound. Inside Story was the first album Jones produced, which resulted in heated disputes with Rodgers. Musically, the album was more accessible than her previous albums with the Compass Point All Stars, and explored different styles of pop music, with undertones of jazz, gospel, and Caribbean sounds. All songs on the album were written by Jones and Bruce Woolley. Richard Bernstein teamed up with Jones again to provide the album's artwork. Inside Story made the top 40 in several European countries. The album was Jones' last entry to date on US Billboard 200 albums chart. The same year, Jones starred as Katrina, an Egyptian queen vampire in the vampire film Vamp. For her work in the film, Jones was awarded a Saturn Award for Best Supporting Actress.
In 1987, Jones appeared in two films, Straight to Hell, and Mary Lambert's Siesta, for which Jones was nominated for Golden Raspberry Award for Worst Supporting Actress. Bulletproof Heart was released in 1989, produced by Chris Stanley, who co-wrote, and co-produced the majority of the songs, and was featured as a guest vocalist on "Don't Cry Freedom". Robert Clivillés and David Cole of C+C Music Factory produced some tracks on the album.
1990–2004: Boomerang, soundtracks, and collaborations
In 1990, Jones appeared as herself in the documentary, Superstar: The Life and Times of Andy Warhol. 1992 saw Jones starring as Helen Strangé, in the Eddie Murphy film Boomerang, for which she also contributed the song "7 Day Weekend" to its soundtrack. Jones released two more soundtrack songs in 1992; "Evilmainya", recorded for the film Freddie as F.R.O.7, and "Let Joy and Innocence Prevail" for the film Toys. In 1994, she was due to release an electro album titled Black Marilyn with artwork featuring the singer as Marilyn Monroe. "Sex Drive" was released as the first single in September 1993, but due to unknown reasons the record was eventually shelved. The track "Volunteer", recorded during the same sessions, leaked in 2009.[68]
In 1996, Jones released "Love Bites", an up-tempo electronic track to promote the Sci-Fi Channel's Vampire Week, which consisted of a series of vampire-themed films aired on the channel in early November 1996. The track features Jones singing from the perspective of a vampire. The track was released as a non-label promo-only single. To this day, it has not been made commercially available.[69] In June 1998, she was scheduled to release an album entitled Force of Nature, on which she worked with trip hop musician Tricky.[70] The release of Force of Nature was cancelled due to a disagreement between the two, and only a white label 12" single featuring two dance mixes of "Hurricane" was issued at the time;[71] a slowed-down version of this song became the title track of her comeback album released ten years later while another unreleased track from the album, "Clandestine Affair" (recycling the chorus from her unreleased 1993 track "Volunteer"), appeared on a bootleg 12" in 2004.[72] Jones recorded the track "Storm" in 1998 for the movie The Avengers, and in 1999, appeared in an episode of the Beastmaster television series as the Umpatra Warrior.
The same year, Jones recorded "The Perfect Crime", an up-tempo song for Danish TV written by the composer duo Floppy M. aka Jacob Duus and Kåre Jacobsen. Jones was also ranked 82nd place on VH1's "100 Greatest Women of Rock & Roll".[citation needed] In 2000, Jones collaborated with rapper Lil' Kim, appearing on the song "Revolution" from her album The Notorious K.I.M. In 2001, Jones starred in the made-for-television film, Wolf Girl (also known as Blood Moon), as an intersex circus performer named Christoph/Christine. In 2002, Jones joined Luciano Pavarotti on stage for his annual Pavarotti and Friends fundraiser concert to support the United Nations refugee agency's programs for Angolan refugees in Zambia. In November 2004, Jones sang "Slave to the Rhythm" at a tribute concert for record producer Trevor Horn at London's Wembley Arena
Grace Beverly Jones (b19 May 1948) is a Jamaican singer, songwriter, supermodel, record producer, and actress. Born in Jamaica, she moved when she was 13, along with her siblings, to live with her parents in Syracuse, New York. Jones began her modelling career in New York state, then in Paris, working for fashion houses such as Yves St. Laurent and Kenzo, and appearing on the covers of Elle and Vogue. She worked with photographers such as Jean-Paul Goude, Helmut Newton, Guy Bourdin, and Hans Feurer, and became known for her distinctive androgynous appearance and bold features.
In 1977, Jones secured a record deal with Island Records, initially becoming a star of New York City's Studio 54-centered disco scene. In the early 1980s, she moved toward a new wave style that drew on reggae, funk, post-punk and pop music, frequently collaborating with both the graphic designer Jean-Paul Goude and the musical duo Sly & Robbie. Her most popular albums include Warm Leatherette (1980), Nightclubbing (1981), and Slave to the Rhythm (1985). She scored Top 40 entries on the UK Singles Chart with "Pull Up to the Bumper", "I've Seen That Face Before", "Private Life", and "Slave to the Rhythm". In 1982, she released the music video collection A One Man Show, directed by Goude.
Jones appeared in some low-budget films in the US during the 1970s and early 1980s. In 1984, she made her first mainstream appearance as Zula in the fantasy-action film Conan the Destroyer alongside Arnold Schwarzenegger and Sarah Douglas, and subsequently appeared in the 1985 James Bond movie A View to a Kill as May Day. In 1986, she played a vampire in Vamp, and acted in and contributed a song to the 1992 Eddie Murphy film Boomerang. She appeared alongside Tim Curry in the 2001 film Wolf Girl. For her work in Conan the Destroyer, A View to a Kill, and Vamp, she was nominated for Saturn Awards for Best Supporting Actress.
In 1999, Jones ranked 82nd on VH1's 100 Greatest Women of Rock and Roll, and in 2008, she was honored with a Q Idol Award. Jones influenced the cross-dressing movement of the 1980s and has been an inspiration for artists including Annie Lennox, Lady Gaga, Rihanna, Lorde, Róisín Murphy, Brazilian Girls, Nile Rodgers, Santigold, and Basement Jaxx. In December 2016, Billboard magazine ranked her as the 40th most successful dance artist of all time.[10]
1948–73: Early life, and modeling career
Grace Jones was born in 1948 (though most sources say 1952) in Spanish Town, Jamaica, the daughter of Marjorie (née Williams) and Robert W. Jones, who was a local politician and Apostolic clergyman The couple already had two children, and would go on to have four more.[19] Robert and Marjorie moved to the East Coast of the United States,[19] where Robert worked as an agricultural labourer until a spiritual experience during a failed suicide attempt inspired him to become a Pentecostal minister.[20] While they were in the US, they left their children with Marjorie's mother and her new husband, Peart.[21] Jones knew him as "Mas P" ('Master P') and later noted that she "absolutely hated him"; as a strict disciplinarian he regularly beat the children in his care, representing what Jones described as "serious abuse".[22] She was raised into the family's Pentecostal faith,[23] having to take part in prayer meetings and Bible readings every night.[24] She initially attended the Pentecostal All Saints School,[25] before being sent to a nearby public school.[26] As a child, shy Jones had only one schoolfriend and was teased by classmates for her "skinny frame", but she excelled at sports and found solace in the nature of Jamaica.[27]
"[My childhood] was all about the Bible and beatings. We were beaten for any little act of dissent, and hit harder the worse the disobedience. It formed me as a person, my choices, men I have been attracted to... It was a profoundly disciplined, militant upbringing, and so in my own way, I am very militant and disciplined. Even if that sometimes means being militantly naughty, and disciplined in the arts of subversion. ."
— Grace Jones, 2015.[28]
Marjorie and Robert eventually brought their children – including the 13 year old Grace – to live with them in the US, where they had settled in Lyncourt, Salina, New York, near Syracuse.[29][30] It was in the city that her father had established his own ministry, the Apostolic Church of Jesus Christ, in 1956.[31] Jones continued her schooling and after she graduated, enrolled at Onondaga Community College majoring in Spanish.[32][33] Jones began to rebel against her parents and their religion; she began wearing makeup, drinking alcohol, and visiting gay clubs with her brother.[34] At college, she also took a theatre class, with her drama teacher convincing her to join him on a summer stock tour in Philadelphia.[35][33] Arriving in the city, she decided to stay there, immersing herself in the Counterculture of the 1960s by living in hippie communes, earning money as a go-go dancer, and using LSD and other drugs.[36] She later praised the use of LSD as "a very important part of my emotional growth... The mental exercise was good for me".[37]
She moved back to New York at 18 and signed on as a model with Wilhelmina Modelling agency. She moved to Paris in 1970.[33][38] The Parisian fashion scene was receptive to Jones' unusual, androgynous, bold, dark-skinned appearance. Yves St. Laurent, Claude Montana, and Kenzo Takada hired her for runway modelling, and she appeared on the covers of Elle, Vogue, and Stern working with Helmut Newton, Guy Bourdin, and Hans Feurer.[39] Jones also modelled for Azzedine Alaia, and was frequently photographed promoting his line. While modelling in Paris, she shared an apartment with Jerry Hall and Jessica Lange. Hall and Jones frequented Le Sept, one of Paris's most popular gay clubs of the 1970s and '80s, and socialised with Giorgio Armani and Karl Lagerfeld.[40] In 1973, Jones appeared on the cover of a reissue of Billy Paul's 1970 album Ebony Woman.
1974–79: Transition to music, and early releases
Jones was signed by Island Records, who put her in the studio with disco record producer, Tom Moulton. Moulton worked at Sigma Sound Studios in Philadelphia, and Portfolio, was released in 1977. The album featured three songs from Broadway musicals, "Send in the Clowns" by Stephen Sondheim from A Little Night Music, "What I Did for Love" from A Chorus Line and "Tomorrow" from Annie. The second side of the album opens up with a seven-minute reinterpretation of Édith Piaf's "La Vie en rose" followed by three new recordings, two of which were co-written by Jones, "Sorry", and "That's the Trouble". The album finished with "I Need a Man", Jones' first club hit.[41] The artwork to the album was designed by Richard Bernstein, an artist for Interview.
In 1978, Jones and Moulton made Fame, an immediate follow-up to Portfolio, also recorded at Sigma Sound Studios. The album featured another reinterpretation of a French classic, "Autumn Leaves" by Jacques Prévert. The Canadian edition of the vinyl album included another French language track, "Comme un oiseau qui s'envole", which replaced "All on a Summers Night"; in most locations this song served as the B-side of the single "Do or Die". In the North American club scene, Fame was a hit album and the "Do or Die"/"Pride"/"Fame" side reached top 10 on both the US Hot Dance Club Play and Canadian Dance/Urban charts. The album was released on compact disc in the early 1990s, but soon went out of print. In 2011, it was released and remastered by Gold Legion, a record company that specialises in reissuing classic disco albums on CD.[42] Jones' live shows were highly sexualized and flamboyant, leading her to be called "Queen of the Gay Discos."[4]
Muse was the last of Jones' disco albums. The album features a re-recorded version "I'll Find My Way to You", which Jones released three years prior to Muse. Originally appearing in the 1976 Italian film, Colt 38 Special Squad in which Jones had a role as a club singer, Jones also recorded a song called "Again and Again" that was featured in the film. Both songs were produced by composer Stelvio Cipriani. Icelandic keyboardist Thor Baldursson arranged most of the album and also sang duet with Jones on the track "Suffer". Like the last two albums, the cover art is by Richard Bernstein. Like Fame, Muse was later released by Gold Legion.[43]
1980–85: Breakthrough, Nightclubbing, and acting
With anti-disco sentiment spreading, and with the aid of the Compass Point All Stars, Jones transitioned into new wave music with the 1980 release of Warm Leatherette. The album included covers of songs by The Normal ("Warm Leatherette"), The Pretenders ("Private Life"), Roxy Music ("Love Is the Drug"), Smokey Robinson ("The Hunter Gets Captured by the Game"), Tom Petty and the Heartbreakers ("Breakdown") and Jacques Higelin ("Pars"). Sly Dunbar revealed that the title track was also the first to be recorded with Jones.[44][45] Tom Petty wrote the lyrics to "Breakdown", and he also wrote the third verse of Jones' reinterpretation.[46] The album included one song co-written by Jones, "A Rolling Stone". Originally, "Pull Up to the Bumper" was to be included on the album, but its R&B sound did not fit with the rest of the material.[47] By 1981, she had begun collaborating with photographer and graphic designer Jean-Paul Goude, with whom she also had a relationship.[48]
The 1981 release of Nightclubbing included Jones' covers of songs by Flash and the Pan ("Walking in the Rain"), Bill Withers ("Use Me"), Iggy Pop/David Bowie ("Nightclubbing") and Ástor Piazzolla ("I've Seen That Face Before"). Three songs were co-written by Jones: "Feel Up", "Art Groupie" and "Pull Up to the Bumper". Sting wrote "Demolition Man"; he later recorded it with The Police on the album Ghost in the Machine. "I've Done It Again" was written by Marianne Faithfull. The strong rhythm featured on Nightclubbing was produced by Compass Point All Stars, including Sly and Robbie, Wally Badarou, Mikey Chung, Uziah "Sticky" Thompson and Barry Reynolds. The album entered in the Top 5 in four countries, and became Jones' highest-ranking record on the US Billboard mainstream albums and R&B charts.
Nightclubbing claimed the number 1 slot on NME's Album of the Year list.[49] Slant Magazine listed the album at No. 40 on its list of Best Albums of the 1980s.[50] Nightclubbing is now widely considered Jones' best studio album.[51] The album's cover art is a painting of Jones by Jean-Paul Goude. Jones is presented as a man wearing an Armani suit jacket, with a cigarette in her mouth and a flattop haircut. While promoting the album, Jones slapped chat-show host Russell Harty live on air after he had turned to interview other guests, making Jones feel she was being ignored.[52]
Having already recorded two reggae-oriented albums under the production of Compass Point All Stars, Jones went to Nassau, Bahamas in 1982 and recorded Living My Life; the album resulted in Jones' final contribution to the Compass Point trilogy, with only one cover, Melvin Van Peebles's "The Apple Stretching". The rest were original songs; "Nipple to the Bottle" was co-written with Sly Dunbar, and, apart from "My Jamaican Guy", the other tracks were collaborations with Barry Reynolds. Despite receiving a limited single release, the title track was left off the album. Further session outtakes included "Man Around the House" (Jones, Reynolds) and a cover of "Ring of Fire", written by June Carter Cash and Merle Kilgore and popularized by Johnny Cash, both of which were included on the 1998 compilation Private Life: The Compass Point Sessions. The album's cover art resulted from another Jones/Goude collaboration; the artwork has been described as being as famous as the music on the record. It features Jones' disembodied head cut out from a photograph and pasted onto a white background. Jones' head is sharpened, giving her head and face an angular shape.A piece of plaster is pasted over her left eyebrow, and her forehead is covered with drops of sweat.
Jones' three albums under the production of the Compass Point All Stars resulted in Jones' One Man Show, a performance art/pop theatre presentation devised by Goude and Jones in which she also performed tracks from the albums Portfolio ("La Vie en rose"), Warm Leatherette, ("Private Life", "Warm Leatherette"), Nightclubbing ("Walking in the Rain", "Feel Up", "Demolition Man", "Pull Up to the Bumper" and "I've Seen That Face Before (Libertango)") and from Living My Life, "My Jamaican Guy" and the album's title track. Jones dressed in elaborate costumes and masks (in the opening sequence as a gorilla) and alongside a series of Grace Jones lookalikes. A video version, filmed live in London and New York City and completed with some studio footage, was nominated for a Grammy Award for Best Long-Form Music Video the following year.
After the release of Living My Life, Jones took on the role of Zula the Amazonian in Conan the Destroyer (1984) and was nominated for a Saturn Award for Best Supporting Actress. In 1985, Jones starred as May Day, henchman to main antagonist Max Zorin in the 14th James Bond film A View to a Kill; Jones was also nominated for a Saturn Award for Best Supporting Actress. That same year, she was featured on the Arcadia song "Election Day". Jones was among the many stars to promote the Honda Scooter; other artists included Lou Reed, Adam Ant, and Miles Davis Jones also, with her boyfriend Dolph Lundgren posed nude for Playboy.
After Jones' success as a mainstream actress, she returned to the studio to work on Slave to the Rhythm, the last of her recordings for Island. Bruce Woolley, Simon Darlow, Stephen Lipson and Trevor Horn wrote the material, and it was produced by Horn and Lipson. It was a concept album that featured several interpretations of the title track. The project was originally intended for Frankie Goes to Hollywood as a follow-up to "Relax", but was given to Jones.All eight tracks on the album featured excerpts from a conversation with Jones, speaking about many aspects of her life. The interview was conducted by journalist Paul Morley. The album features voice-overs from actor Ian McShane reciting passages from Jean-Paul Goude's biography Jungle Fever. Slave to the Rhythm was successful in German-speaking countries and in the Netherlands, where it secured Top 10 placings. It reached number 12 on the UK Albums Chart in November 1985 and became the second-highest-ranking album released by Jones. Jones earned an MTV Video Music Award nomination for the title track's music video.
After her success with Slave to the Rhythm, Island released Island Life, Jones' first best-of compilation, which featured songs from most of her releases with Island (Portfolio, Fame, Warm Leatherette, Nightclubbing, Living My Life and Slave to the Rhythm). American writer and journalist Glenn O'Brien wrote the essay for the inlay booklet. The compilation charted in the UK, New Zealand and the United States.The artwork on the cover of the compilation was of another Jones/Goude collaboration; it featured Jones' celestial body in a montage of separate images, following Goude's ideas on creating credible illusions with his cut-and-paint technique. The body position is anatomically impossible.
The artwork, a piece called "Nigger Arabesque" was originally published in the New York magazine in 1978, and was used as a backdrop for the music video of Jones' hit single "La Vie en rose". The artwork has been described as "one of pop culture's most famous photographs". The image was also parodied in Nicki Minaj's 2011 music video for "Stupid Hoe", in which Minaj mimicked the pose.
1986–89: Slave to the Rhythm, Island Life, further films, Jones teamed up with music producer Nile Rodgers of Chic, whom Jones had previously tried to work with during the disco era.[67] The album was recorded at Skyline Studios in New York and post-produced at Atlantic Studios and Sterling Sound. Inside Story was the first album Jones produced, which resulted in heated disputes with Rodgers. Musically, the album was more accessible than her previous albums with the Compass Point All Stars, and explored different styles of pop music, with undertones of jazz, gospel, and Caribbean sounds. All songs on the album were written by Jones and Bruce Woolley. Richard Bernstein teamed up with Jones again to provide the album's artwork. Inside Story made the top 40 in several European countries. The album was Jones' last entry to date on US Billboard 200 albums chart. The same year, Jones starred as Katrina, an Egyptian queen vampire in the vampire film Vamp. For her work in the film, Jones was awarded a Saturn Award for Best Supporting Actress.
In 1987, Jones appeared in two films, Straight to Hell, and Mary Lambert's Siesta, for which Jones was nominated for Golden Raspberry Award for Worst Supporting Actress. Bulletproof Heart was released in 1989, produced by Chris Stanley, who co-wrote, and co-produced the majority of the songs, and was featured as a guest vocalist on "Don't Cry Freedom". Robert Clivillés and David Cole of C+C Music Factory produced some tracks on the album.
1990–2004: Boomerang, soundtracks, and collaborations
In 1990, Jones appeared as herself in the documentary, Superstar: The Life and Times of Andy Warhol. 1992 saw Jones starring as Helen Strangé, in the Eddie Murphy film Boomerang, for which she also contributed the song "7 Day Weekend" to its soundtrack. Jones released two more soundtrack songs in 1992; "Evilmainya", recorded for the film Freddie as F.R.O.7, and "Let Joy and Innocence Prevail" for the film Toys. In 1994, she was due to release an electro album titled Black Marilyn with artwork featuring the singer as Marilyn Monroe. "Sex Drive" was released as the first single in September 1993, but due to unknown reasons the record was eventually shelved. The track "Volunteer", recorded during the same sessions, leaked in 2009.[68]
In 1996, Jones released "Love Bites", an up-tempo electronic track to promote the Sci-Fi Channel's Vampire Week, which consisted of a series of vampire-themed films aired on the channel in early November 1996. The track features Jones singing from the perspective of a vampire. The track was released as a non-label promo-only single. To this day, it has not been made commercially available.[69] In June 1998, she was scheduled to release an album entitled Force of Nature, on which she worked with trip hop musician Tricky.[70] The release of Force of Nature was cancelled due to a disagreement between the two, and only a white label 12" single featuring two dance mixes of "Hurricane" was issued at the time;[71] a slowed-down version of this song became the title track of her comeback album released ten years later while another unreleased track from the album, "Clandestine Affair" (recycling the chorus from her unreleased 1993 track "Volunteer"), appeared on a bootleg 12" in 2004.[72] Jones recorded the track "Storm" in 1998 for the movie The Avengers, and in 1999, appeared in an episode of the Beastmaster television series as the Umpatra Warrior.
The same year, Jones recorded "The Perfect Crime", an up-tempo song for Danish TV written by the composer duo Floppy M. aka Jacob Duus and Kåre Jacobsen. Jones was also ranked 82nd place on VH1's "100 Greatest Women of Rock & Roll".[citation needed] In 2000, Jones collaborated with rapper Lil' Kim, appearing on the song "Revolution" from her album The Notorious K.I.M. In 2001, Jones starred in the made-for-television film, Wolf Girl (also known as Blood Moon), as an intersex circus performer named Christoph/Christine. In 2002, Jones joined Luciano Pavarotti on stage for his annual Pavarotti and Friends fundraiser concert to support the United Nations refugee agency's programs for Angolan refugees in Zambia. In November 2004, Jones sang "Slave to the Rhythm" at a tribute concert for record producer Trevor Horn at London's Wembley Arena
Picture taken 1983 - digitally captured from paper print
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The Dayak or Dyak or Dayuh /ˈdaɪ.ək/ are the native people of Borneo. It is a loose term for over 200 riverine and hill-dwelling ethnic subgroups, located principally in the interior of Borneo, each with its own dialect, customs, laws, territory and culture, although common distinguishing traits are readily identifiable. Dayak languages are categorised as part of the Austronesian languages in Asia. The Dayak were animist in belief; however many converted to Islam and since the 19th century, mass conversion to Christianity.
HISTORY
The Dayak people of Borneo possess an indigenous account of their history, mostly in oral literature, partly in writing in papan turai (wooden records), and partly in common cultural customary practices. Among prominent accounts of the origin of the Dayak people includes the mythical oral epic of "Tetek Tahtum" by the Ngaju Dayak of Central Kalimantan, it narrates the ancestors of the all Dayak people descended from the heavens before dispensing from the inland to the downstream shores of Borneo.
In the southern Kalimantan flourished the independent state of Nansarunai established by the Ma'anyan Dayaks prior to the 12th century. The kingdom suffered two major attacks from the Majapahit forces that caused the decline and fall of the kingdom by the year 1389, the attacks are known as Nansarunai Usak Jawa (meaning the destruction of the Nansarunai by the Javanese) by the oral accounts of the Ma'anyan people. This contributed to the migration of the Ma'anyans to the Central and South Borneo region.
The colonial accounts and reports of Dayak activity in Borneo detail carefully cultivated economic and political relationships with other communities as well as an ample body of research and study considering historical Dayak migrations. In particular, the Iban or the Sea Dayak exploits in the South China Seas are documented, owing to their ferocity and aggressive culture of war against sea dwelling groups and emerging Western trade interests in the 18th and 19th centuries.
In 1824, as a result of the Anglo-Dutch Treaty of 1824 to settle their commercial regional disputes by switching Java from British to Dutch in return for Malacca, the Malay Archipelago was permanently divided into formerly Dutch-colonized Indonesia and British-colonized Malaysia to this day.
In 1838, British adventurer James Brooke arrived to find the Sultan of Brunei fending off rebellion from warlike inland tribes. Sarawak was in chaos. Brooke put down the rebellion, and was made Governor of Sarawak in 1841, with the title of Rajah. Brooke pacified the natives, including the Dayaks, who became some of his most loyal followers. He suppressed headhunting and piracy. Brooke's most famous Iban enemy was Libau "Rentap"; Brooke led three expeditions against him and finally defeated him at Sadok Hill. Brooke had many Dayaks in his forces at this battle, and famously said "Only Dayaks can kill Dayaks.So he deployed Dayaks to kill Dayaks." Sharif Mashor, a Melanau from Mukah, was another enemy of Brooke.
During World War II, Japanese forces occupied Borneo and treated all of the indigenous peoples poorly - massacres of the Malay and Dayak peoples were common, especially among the Dayaks of the Kapit Division. In response, the Dayaks formed a special force to assist the Allied forces. Eleven US airmen and a few dozen Australian special operatives trained a thousand Dayaks from the Kapit Division in guerrilla warfare. This army of tribesmen killed or captured some 1,500 Japanese soldiers and provided the Allies with vital intelligence about Japanese-held oil fields.
Coastal populations in Borneo are largely Muslim in belief, however these groups (Tidung, Banjarese, Bulungan, Paser, Melanau, Kutainese, Kedayan, Bakumpai, Bisayah) are generally considered to be Malayised and Islamised Dayaks, native to Borneo, and heavily amalgated by the Malay people, culture and sultanate system.
Other groups in coastal areas of Sabah and northeastern Kalimantan; namely the Illanun, Tausūg, Sama and Bajau, although inhabiting and (in the case of the Tausug group) ruling the northern tip of Borneo for centuries, have their origins from the southern Philippines. These groups though may be indigenous to Borneo, they are nonetheless not Dayak, but instead are grouped under the separate umbrella term of Moro.
ETHNICITY
The Indigenous people of the Heart of Borneo are commonly known as Dayak. The term was coined by Europeans referring to the non-Malay inhabitants of Borneo. There are seven main ethnic divisions of Dayaks according to their respective native languages which are:
1. the Ngaju,
2. Apau Kayan,
3. Iban (Sea Dayak),
4. Klemantan (Land Dayak),
5. Murut,
6. Punan and
7. Ot Danum groups.
Under the main classifications, there are dozens of ethnics and hundreds of sub-ethnics dwelling in the Borneo island. There are over 50 ethnic Dayak groups speaking different languages. This cultural and linguistic diversity parallels the high biodiversity and related traditional knowledge of Borneo.
LANGUAGES
Dayaks do not speak just one language, even if just those on the island of Borneo (Kalimantan) are considered. Their indigenous languages belong in the general classification of Malayo-Polynesian languages and to diverse groups of Bornean and Sabahan languages (including Land Dayak), and the Ibanic languages of the Malayic branch. The Dayak are very adaptable and also speak the lingua franca of the place such as those of Malay, Chinese and European origin.
Many of Borneo’s languages are endemic (which means they are spoken nowhere else). It is estimated that around 170 languages and dialects are spoken on the island and some by just a few hundred people, thus posing a serious risk to the future of those languages and related heritage.
Headhunting and peacemaking
In the past, the Dayak were feared for their ancient tradition of headhunting practices (the ritual is also known as Ngayau by the Dayaks). Among the Iban Dayaks, the origin of headhunting was believed to be meeting one of the mourning rules given by a spirit which is as follows:
The sacred jar is not to be opened except by a warrior who has managed to obtain a head, or by a man who can present a human head, which he obtained in a fight; or by a man who has returned from a sojourn in enemy country.
Often, a war leader had at least three lieutenants (called manuk sabong) who in turn had some followers. The war (ngayau) rules among the Iban Dayaks are listed below:
If a warleader leads a party on an expedition, he must not allow his warriors to fight a guiltless tribe that has no quarrel with them.
If the enemy surrenders, he may not take their lives, lest his army be unsuccessful in future warfare and risk fighting empty-handed war raids (balang kayau).
The first time that a warrior takes a head or captures a prisoner, he must present the head or captive to the warleader in acknowledgement of the latter's leadership.
If a warrior takes two heads or captives, or more, one of each must be given to the warleader; the remainder belongs to the killer or captor.
The warleader must be honest with his followers in order that in future wars he may not be defeated (alah bunoh).
THERE WERE VARIOUS REASONS FOR HEADHUNTING
For soil fertility so Dayaks hunted fresh heads before paddy harvesting seasons after which head festival would be held in honour of the new heads.
To add supernatural strength which Dayaks believed to be centred in the soul and head of humans. Fresh heads can give magical powers for communinal protection, bountiful paddy harvesting and disease curing.
To avenge revenge for murders based on "blood credit" principle unless "adat pati nyawa" (customary compensation token) is paid.
To pay dowry for marriages e.g. "derian palit mata" (eye blocking dowry) for Ibans once blood has been splashed prior to agreeing to marriage and of course, new fresh heads show prowess, bravery, ability and capability to protect his family, community and land
For foundation of new buildings to be stronger and meaningful than the normal practice of not putting in human heads.
For protection against enemy attacks according to the principle of "attack first before being attacked".
As a symbol of power and social status ranking where the more heads someone has, the respect and glory due to him. The warleader is called tuai serang (warleader) or raja berani (king of the brave) while kayau anak (small raid) leader is only called tuai kayau (raid leader) whereby adat tebalu (widower rule) after their death would be paid according to their ranking status in the community.
For territorial expansion where some brave Dayaks intentionally migrated into new areas such as Mujah "Buah Raya" migrated from Skrang to Paku to Kanowit while infighting among Ibans themselves in Batang Ai caused the Ulu Ai Ibans to migrate to Batang Kanyau River in Kapuas, Kalimantan and then proceeded to Katibas and later on Ulu Rajang in Sarawak. The earlier migrations from Kapuas to Batang Ai, Batang Lupar, Batang Saribas and Batang Krian rivers were also made possible by fighting the local tribes like Bukitan.
REASONS FOR ABANDONING HEADHUNTING
Peacemaking agreements at Tumbang Anoi, Kalimantan in 1874 and Kapit, Sarawak in 1924.
Coming of Christianity, with education where Dayaks are taught that headhunting is murder and against the Christian Bible's teachings.
Dayaks' own realisation that headhunting was more to lose than to gain.
Among the most prominent legacy during the colonial rule in the Dutch Borneo (present-day Kalimantan) is the Tumbang Anoi Agreement held in 1874 in Damang Batu, Central Kalimantan (the seat of the Kahayan Dayaks). It is a formal meeting that gathered all the Dayak tribes in Kalimantan for a peace resolution. In the meeting that is reputed taken several months, the Dayak people throughout the Kalimantan agreed to end the headhunting tradition as it believed the tradition caused conflict and tension between various Dayak groups. The meeting ended with a peace resolution by the Dayak people.
After mass conversions to Christianity, and anti-headhunting legislation by the colonial powers was passed, the practice was banned and appeared to have disappeared. However, it should be noted that the Brooke-led Sarawak government, although banning unauthorized headhunting, actually allowed "ngayau" headhunting practices by the Brooke-supporting natives during state-sanctioned punitive expeditions against their own fellow people's rebellions throughout the state, thereby never really extinguished the spirit of headhunting especially among the Iban natives. The state-sanctioned troop was allowed to take heads, properties like jars and brassware, burn houses and farms, exempted from paying door taxes and in some cases, granted new territories to migrate into. This Brooke's practice was in remarkable contrast to the practice by the Dutch in the neighbouring West Kalimantan who prohibited any native participation in its punitive expeditions. Initially, James Brooke (the first Rajah of Sarawak) did engage the British Navy troop in the Battle of Beting Maru against the Iban and Malay of the Saribas region and the Iban of Skrang under Rentap's charge but this resulted in the Public Inquiry by the British government in Singapore. Thereafter, the Brooke government gathered a local troop who were its allies.
Subsequently, the headhunting began to surface again in the mid-1940s, when the Allied Powers encouraged the practice against the Japanese Occupation of Borneo. It also slightly surged in the late 1960s when the Indonesian government encouraged Dayaks to purge Chinese from interior Kalimantan who were suspected of supporting communism in mainland China and also in the late 1990s when the Dayak started to attack Madurese emigrants in an explosion of ethnic violence. After formation of Malaysia, some Iban became trackers during the Malayan Emergency against the Communist Insurgency and thereafter they continue to be soldiers in the armed forces.
Headhunting resurfaced in 1963 among Dayak soldiers during the Confrontation Campaign by President Sukarno of Indonesia against the newly created formation of Malaysia between the pre-existing Federation of Malaya, Singapore, Sabah and Sarawak on 16 September 1963. Subsequently, Dayak trackers recruited during the Malayan Emergency against the Communists' Insurgency wanted to behead enemies killed during their military operations but disallowed by their superiors.
It should be noted headhunting or human sacrifice was also practised by other tribes such as follows:
Toraja community in Sulawesi used adat Ma’ Barata (human sacrifice) in Rambu Solo’ ritual which is still held until the arrival of the Hindi Dutch which is a custom to honour someone with a symbol of a great warrior and bravery in a war.
In Gomo, Sumatra, there ware megalithic artefacts where one of them is "batu pancung" (beheading stone) on which to tie any captive or convicted criminals for beheading.
One distinction was their ritual practice of head hunting, once prevalent among tribal warriors in Nagaland and among the Naga tribes in Myanmar. They used to take the heads of enemies to take on their power.
AGRICULTURE, LAND TENURE AND ECONOMY
Traditionally, Dayak agriculture was based on actually Integrated Indigenous Farming System. Iban Dayaks tend to plant paddy on hill slopes while Maloh Dayaks prefer flat lands as discussed by King. Agricultural Land in this sense was used and defined primarily in terms of hill rice farming, ladang (garden), and hutan (forest). According to Prof Derek Freeman in his Report on Iban Agriculture, Iban Dayaks used to practice twenty seven stages of hill rice farming once a year and their shifting cultivation practices allow the forest to regenerate itself rather than to damage the forest, thereby to ensure the continuity and sustainability of forest use and/or survival of the Iban community itself. The Iban Dayaks love virgin forests for their dependency on forests but that is for migration, territorial expansion and/or fleeing enemies.
Dayaks organised their labour in terms of traditionally based land holding groups which determined who owned rights to land and how it was to be used. The Iban Dayaks practice a rotational and reciprocal labour exchange called "bedurok" to complete works on their farms own by all families within each longhouse. The "green revolution" in the 1950s, spurred on the planting of new varieties of wetland rice amongst Dayak tribes.
To get cash, Dayaks collect jungle produce for sales at markets. With the coming of cash crops, Dayaks start to plant rubber, pepper, cocoa, etc. Nowadays, some Dayaks plant oil palm on their lands while others seek employment or involve in trade.
The main dependence on subsistence and mid-scale agriculture by the Dayak has made this group active in this industry. The modern day rise in large-scale monocrop plantations such as palm oil and bananas, proposed for vast swathes of Dayak land held under customary rights, titles and claims in Indonesia, threaten the local political landscape in various regions in Borneo.
Further problems continue to arise in part due to the shaping of the modern Malaysian and Indonesian nation-states on post-colonial political systems and laws on land tenure. The conflict between the state and the Dayak natives on land laws and native customary rights will continue as long as the colonial model on land tenure is used against local customary law. The main precept of land use, in local customary law, is that cultivated land is owned and held in right by the native owners, and the concept of land ownership flows out of this central belief. This understanding of adat is based on the idea that land is used and held under native domain. Invariably, when colonial rule was first felt in the Kalimantan Kingdoms, conflict over the subjugation of territory erupted several times between the Dayaks and the respective authorities.
RELIGION AND FESTIVALS
The Dayak indigenous religion has been given the name Kaharingan, and may be said to be a form of animism. The name was coined by Tjilik Riwut in 1944 during his tenure as a Dutch colonial Resident in Sampit, Dutch East Indies. In 1945, during the Japanese Occupation, the Japanese referred Kaharingan as the religion of the Dayak people. During the New Order in the Suharto regime in 1980, the Kaharingan is registered as a form of Hinduism in Indonesia, as the Indonesian state only recognises 6 forms of religion i.e. Islam, Protestantism, Roman Catholicism, Hinduism, Buddhism and Confucianism respectively. The integration of Kaharingan with Hinduism is not due to the similarities in the theological system, but due to the fact that Kaharingan is the oldest belief in Kalimantan. Unlike the development in Indonesian Kalimantan, the Kaharingan is not recognised as a religion both in Malaysian Borneo and Brunei, thus the traditional Dayak belief system is known as a form of folk animism or pagan belief on the other side of the Indonesian border.
Underlying the world-view is an account of the creation and re-creation of this middle-earth where the Dayak dwell, arising out of a cosmic battle in the beginning of time between a primal couple, a male and female bird/dragon (serpent). Representations of this primal couple are amongst the most pervasive motifs of Dayak art. The primal mythic conflict ended in a mutual, procreative murder, from the body parts of which the present universe arose stage by stage. This primal sacrificial creation of the universe in all its levels is the paradigm for, and is re-experienced and ultimately harmoniously brought together (according to Dayak beliefs) in the seasons of the year, the interdependence of river (up-stream and down-stream) and land, the tilling of the earth and fall of the rain, the union of male and female, the distinctions between and co-operation of social classes, the wars and trade with foreigners, indeed in all aspects of life, even including tattoos on the body, the lay-out of dwellings and the annual cycle of renewal ceremonies, funeral rites, etc.
The best and still unsurpassed study of a traditional Dayak religion in Kalimantan is that of Hans Scharer, Ngaju Religion: The Conception of God among a South Borneo People; translated by Rodney Needham (The Hague: Martinus Nijhoff, 1963). The practice of Kaharingan differs from group to group, but shamans, specialists in ecstatic flight to other spheres, are central to Dayak religion, and serve to bring together the various realms of Heaven (Upper-world) and earth, and even Under-world, for example healing the sick by retrieving their souls which are journeying on their way to the Upper-world land of the dead, accompanying and protecting the soul of a dead person on the way to their proper place in the Upper-world, presiding over annual renewal and agricultural regeneration festivals, etc. Death rituals are most elaborate when a noble (kamang) dies. On particular religious occasions, the spirit is believed to descend to partake in celebration, a mark of honour and respect to past ancestors and blessings for a prosperous future.
Among Iban Dayaks, their belief and way of life can be simply called the Iban religion as per Jenson's book with the same title and has been written by Benedict Sandin and others extensively. It is characterised by a supreme being in the name of Bunsu (Kree) Petara who has no parents and creates everything in this world and other worlds. Under Bunsu Petara are the seven gods whose names are: Sengalang Burong as the god of war and healing, Biku Bunsu Petara as the high priest and second in command, Menjaya as the first shaman (manang) and god of medicine, Selampandai as the god of creation, Sempulang Gana as the god of agriculture and land along with Semarugah, Ini Inda/Inee/Andan as the naturally born doctor and god of justice and Anda Mara as the god of wealth.
The life actions and decision-making processes of Iban Dayaks depend on divination, augury and omens. They have several methods to receive omens where omens can be obtained by deliberate seeking or chance encounters. The first method is via dream to receive charms, amulets (pengaroh, empelias, engkerabun) or medicine (obat) and curse (sumpah) from any gods, people of Panggau Libau and Gelong and any spirits or ghosts. The second method is via animal omens (burong laba) which have long-lasting effects such as from deer barking which is quite random in nature. The third method is via bird omens (burong bisa) which have short term effects that are commonly limited to a certain farming year or a certain activity at hands. The forth method is via pig liver divination after festival celebration At the end of critical festivals, the divination of the pig liver will be interpreted to forecast the outcome of the future or the luck of the individual who holds the festival. The fifth but not the least method is via nampok or betapa (self-imposed isolation) to receive amulet, curse, medicine or healing.
There are seven omen birds under the charge of their chief Sengalang Burong at their longhouse named Tansang Kenyalang (Hornbill Abode), which are Ketupong (Jaloh or Kikeh or Entis) (Rufous Piculet) as the first in command, Beragai (Scarlet-rumped trogon), Pangkas (Maroon Woodpecker) on the righthand side of Sengalang Burong's family room while Bejampong (Crested Jay) as the second in command, Embuas (Banded Kingfisher), Kelabu Papau (Senabong) (Diard's Trogon) and Nendak (White-rumped shama) on the lefthand side. The calls and flights of the omen birds along with the circumstances and social status of the listeners are considered during the omen interpretations.
The praying and propitiation to certain gods to obtain good omens which indicate God's favour and blessings are held in a series of three-tiered classes of minor ceremonies (bedara), intermediate rites (gawa or nimang) and major festivals (gawai) in ascending order and complexity. Any Iban Dayak will undergo some forms of simple rituals and several elaborate festivals as necessary in their lifetime from a baby, adolescent to adulthood until death. The longhouse where the Iban Dayaks stay is constructed in a unique way to function as for both living or accommodation purposes and ritual or religious practices. Nearby the longhouse, there is normally a small and simple hut called langkau ampun/sukor (forgiveness/thanksgiving hut) built to place offerings to deities. Sometimes, when potentially bad omens are encountered, a small hut is quickly built and a fire is started before saying prayers to seek good outcomes.
Common among all these propitiations are that prayers to gods and/or other spirits are made by giving offerings ("piring"), certain poetic leka main and animal sacrifices ("genselan") either chickens or pigs. The number (leka or turun) of each piring offering item is based on ascending odd numbers which have meanings and purposes as below:
- piring 3 for piring ampun (mercy) or seluwak (wastefulness spirit)
- piring 5 for piring minta (request) or bejalai (journey)
- piring 7 for piring gawai (festival) or bujang berani (brave warrior)
- piring 9 for sangkong (including others) or turu (leftover included)
Piring contains offering of various traditional foods and drinks while genselan is made by sacrificing chickens for bird omens or pigs for animal omens.
Bedara is commonly held for any general purposes before holding any rites or festivals during which a simple "miring" ceremony is done to prepare and divide piring offerings into certain portions followed by a "sampi ngau bebiau" (prayer and cleansing) poetic speeches. This most simple ceremonies have categories such as bedara matak held at the longhouse family bilek room, bedara mansau performed at the family ruai gallery, berunsur (cleansing) carried out at the tanju and river, minta ujan tauka panas (request for rain or sunniness).
The intermediate and medium-sized propitiatory rites are known as "gawa" (ritually working) with its main highlight called "nimang" (poetic incantation) that is recited by lemambang bards besides miring ceremonies. This category is smaller than or sometimes relegated from the full-scaled and thus costly festivals for cost savings but still maintaining the effectiveness to achieve the same purpose. Included in this category are "sandau ari" (mid-day ritual) held at the tanju verandah, gawai matak (unripe feast), gawa nimang tuah (Luck feast), enchaboh arong (head feast) and gawa timang beintu-intu (life caring feasts.
The major festivals comprise at least seventh categories which are related to major aspects of Iban's traditional way of life i.e. agriculture, headhunting, fortune, health, death, procreation and weaving.
With paddy being the major sustenance of life among Dayaks, so the first major category comprises the agricultural-related festivals which are dedicated to paddy farming to honour Sempulang Gana who is the deity of agriculture. It is a series of festivals that include Gawai Batu (Whetstone Festival), Gawai Ngalihka Tanah (Soil Ploughing Festival), Gawai Benih (Seed Festival), Gawai Ngemali Umai (Farm Healing Festival), Gawai Matah (Harvest Initiation Festival) and Gawai Basimpan (Paddy Storing Festival). According to Derek Freeman, there are 27 steps of hill paddy farming. One common ritual activity is called "mudas" (making good) any omens found during any farming stages especially the early bush clearing stage.
The second category includes the headhunting-related festivals to honour the most powerful deity of war, Sengalang Burong that comprises Gawai Burong (Bird Festival) and Gawai Amat/Asal (Real/Original Festival) with their successive ascending stages with most famous one being Gawai Kenyalang (Hornbill Festivla). This is perhaps the most elaborate and complex festivals which can last into seven successive days of ritual inchantation by lemambang bards. It is held normally after instructed by spirits in dreams. It is performed by tuai kayau (raid leader) called bujang berani (leading warriors) and war leader (tuai serang) who are known as "raja berani" (bravery king). In the past, this festival is vital to seek divine intervention to defeat enemies such as Baketan, Ukit and Kayan during migrations into new territories.
With the suppression of headhunting, the next important and third category relates to the death-related rituals among which the biggest celebration is the Soul Festival (Gawai Antu) to honour the souls of the deads especially the famous and brave ones who are invited to visit the living for the Sebayan (Haedes) to feast and to bestow all sorts of helpful charms to the living relatives. The raja berani (brave king) can be honoured by his descendants up to three times via Gawai Antu. Other mortuary ceremonies are "beserara bungai" (flower separation) held 3 days after burial, ngetas ulit (mourning termination), berantu (Gawai Antu) or Gawai Ngelumbong (Entombing Festival).
The fourth category in term of complexity and importance is the fortune-related festivals which consist of Gawai Pangkong Tiang (Post Banging Festival) after transferring to a new longhouse, Gawai Tuah (Luck Festival) with three ascending stages to seek and to welcome lucks, and Gawai Tajau (Jar Festival) to welcome newly acquired jars.
The fifth category consists of the health-related festivals to request for curing from sickness by Menjaya or Ini Andan such as in Gawai Sakit (Sickness Festival) which is held after other smaller attempts have failed to cure the sicked persons such as begama (touching), belian (various manang rituals), Besugi Sakit (to ask Keling for curing via magical power) and Berenong Sakit (to ask for curing by Sengalang Burong) in the ascending order. Manang is consecrated via an official ceremony called "Gawai Babangun" (Manang Consecration Festival). The shaman (manang) of the Iban Dayaks have various types of pelian (ritual healing ceremony) to be held in accordance with the types of sickness determined by him through his glassy stone to see the whereabouts of the soul of the sick person. Besides, Gawai Burung can also be used for healing certain difficult-to-cure sickness via magical power by Sengalang Burong especially nowadays after headhunting has been stopped. Other self-caring ritual ceremonies that are related to wellness and longevity are Nimang Bulu (Hair Adding Ceremony), Nimang Sukat (Destiny Ceremony) and Nimang Buloh Ayu (Life-Bamboo Ceremony).
The sixth category of festivals pertains to procreation. Gawai Lelabi (River Turtle Festival) is held to pray to the deity of creation called Selampadani, toannounce the readiness of daughters for marriage and to solicit a suitable suitor. This is where those men with trophy head skulls become leading contenders. The wedding ceremony is called Melah Pinang (Areca nut Splitting). The god of creation Selampandai is invoked here for fertility of the daughters to bear many children. There is a series of ritual rites from birth to adolescence of children.
The last and seventh category is Gawai Ngar (Cotton-Dyeing Festival) which is held by women who are involved in weaving pua kumbu for conventional use and ritual purposes. Ritual textiles woven by Iban women are used in the Bird Festival and in the past used to receive trophy heads. The ritual textiles have specific "enkeramba" (anthropomorphic) motifs that represent igi balang (trophy head), tiang ranyai (shrine pole), cultural heroes of Panggau and Gelong, deities and antu gerasi (demon figure).
Over the last two centuries, some Dayaks converted to Christianity, abandoned certain cultural rites and practices. Christianity was introduced by European missionaries in Borneo. Religious differences between Muslim and Christian natives of Borneo has led, at various times, to communal tensions. Relations, however between all religious groups are generally good.
Muslim Dayaks have however retained their original identity and kept various customary practices consistent with their religion.[citation needed]However many Christian Dayak has changed their name to European name but some minority still maintain their ancestors traditional name.Since Iban has been converted to Christian , some of them abandoned their ancestors belief such as 'Miring' or celebrate 'Gawai Antu' and many celebrate only Christian festivals.
An example of common identity, over and above religious belief, is the Melanau group. Despite the small population, to the casual observer, the coastal dwelling Melanau of Sarawak, generally do not identify with one religion, as a number of them have Islamised and Christianised over a period of time. A few practise a distinct Dayak form of Kaharingan, known as Liko. Liko is the earliest surviving form of religious belief for the Melanau, predating the arrival of Islam and Christianity to Sarawak. The somewhat patchy religious divisions remain, however the common identity of the Melanau is held politically and socially. Social cohesion amongst the Melanau, despite religious differences, is markedly tight within their small community.[citation needed]
Despite the destruction of pagan religions in Europe by Christians, most of the people who try to conserve the Dayaks' religion are missionaries. For example, Reverend William Howell contributed numerous articles on the Iban language, lore and culture between 1909 and 1910 to the Sarawak Gazette. The articles were later compiled in a book in 1963 entitled, The Sea Dayaks and Other Races of Sarawak.
SOCIETY AND CUSTOMS
Kinship in Dayak society is traced in both lines of genealogy (tusut). Although, in Dayak Iban society, men and women possess equal rights in status and property ownership, political office has strictly been the occupation of the traditional Iban patriarch. There is a council of elders in each longhouse.
Overall, Dayak leadership in any given region, is marked by titles, a Penghulu for instance would have invested authority on behalf of a network of Tuai Rumah's and so on to a Pemancha, Pengarah to Temenggung in the ascending order while Panglima or Orang Kaya (Rekaya) are titles given by Malays to some Dayaks.
Individual Dayak groups have their social and hierarchy systems defined internally, and these differ widely from Ibans to Ngajus and Benuaqs to Kayans.
In Sarawak, Temenggong Koh Anak Jubang was the first paramount chief of Dayaks in Sarawak and followed by Tun Temenggong Jugah Anak Barieng who was one of the main signatories for the formation of Federation of Malaysia between Malaya, Singapore, Sabah and Sarawak with Singapore expelled later on. He was said to be the "bridge between Malaya and East Malaysia". The latter was fondly called "Apai" by others, which means father. Unfortunately, he had no western or formal education at all.
The most salient feature of Dayak social organisation is the practice of Longhouse domicile. This is a structure supported by hardwood posts that can be hundreds of metres long, usually located along a terraced river bank. At one side is a long communal platform, from which the individual households can be reached.
The Iban of the Kapuas and Sarawak have organised their Longhouse settlements in response to their migratory patterns. Iban longhouses vary in size, from those slightly over 100 metres in length to large settlements over 500 metres in length. Longhouses have a door and apartment for every family living in the longhouse. For example, a longhouse of 200 doors is equivalent to a settlement of 200 families.
The tuai rumah (long house chief) can be aided by a tuai burong (bird leader), tuai umai (farming leader) and a manang (shaman). Nowadays, each long house will have a Security and Development Committee and ad hoc committee will be formed as and when necessary for example during festivals such as Gawai Dayak.
The Dayaks are peace-loving people who live based on customary rules or adat asal which govern each of their main activities. The adat is administered by the tuai rumah aided by the Council of Elders in the longhouse so that any dispute can be settled amicably among the dwellers themselves via berandau (discussion). If no settlement can be reached at the longhouse chief level, then the dispute will escalate to a pengulu level and so on.
Among the main sections of customary adat of the Iban Dayaks are as follows:
Adat berumah (House building rule)
Adat melah pinang, butang ngau sarak (Marriage, adultery and divorce rule)
Adat beranak (Child bearing and raising rule)
Adat bumai and beguna tanah (Agricultural and land use rule)
Adat ngayau (Headhunting rule)
Adat ngasu, berikan, ngembuah and napang (Hunting, fishing, fruit and honey collection rule)
Adat tebalu, ngetas ulit ngau beserarak bungai (Widow/widower, mourning and soul separation rule)
Adat begawai (festival rule)
Adat idup di rumah panjai (Order of life in the longhouse rule)
Adat betenun, main lama, kajat ngau taboh (Weaving, past times, dance and music rule)
Adat beburong, bemimpi ngau becenaga ati babi (Bird and animal omen, dream and pig liver rule)
Adat belelang (Journey rule)
The Dayak life centres on the paddy planting activity every year. The Iban Dayak has their own year-long calendar with 12 consecutive months which are one month later than the Roman calendar. The months are named in accordance to the paddy farming activities and the activities in between. Other than paddy, also planted in the farm are vegetables like ensabi, pumpkin, round brinjal, cucumber, corn, lingkau and other food sources lik tapioca, sugarcane, sweet potatoes and finally after the paddy has been harvested, cotton is planted which takes about two months to complete its cycle. The cotton is used for weaving before commercial cotton is traded. Fresh lands cleared by each Dayak family will belong to that family and the longhouse community can also use the land with permission from the owning family. Usually, in one riverine system, a special tract of land is reserved for the use by the community itself to get natural supplies of wood, rattan and other wild plants which are necessary for building houses, boats, coffins and other living purposes, and also to leave living space for wild animals which is a source of meat. Beside farming, Dayaks plant fruit trees like rambutan, langsat, durian, isu and mangosteen near their longhouse or on their land plots to amrk their ownership of the land. They also grow plants which produce dyes for colouring their cotton treads if not taken from the wild forest. Major fishing using the tuba root is normally done by the whole longhouse as the river may take some time to recover. Any wild meat obtained will distribute according to a certain customary law.
Headhunting was an important part of Dayak culture, in particular to the Iban and Kenyah. The origin of headhunting in Iban Dayaks can be traced to the story of a chief name Serapoh who was asked by a spirit to obtain a fresh head to open a mourning jar but unfortunately he killed a Kantu boy which he got by exchanging with a jar for this purpose for which the Kantu retaliated and thus starting the headhunting practice. There used to be a tradition of retaliation for old headhunts, which kept the practice alive. External interference by the reign of the Brooke Rajahs in Sarawak via "bebanchak babi" (peacemaking) in Kapit and the Dutch in Kalimantan Borneo via peacemaking at Tumbang Anoi curtailed and limited this tradition.
Apart from massed raids, the practice of headhunting was then limited to individual retaliation attacks or the result of chance encounters. Early Brooke Government reports describe Dayak Iban and Kenyah War parties with captured enemy heads. At various times, there have been massive coordinated raids in the interior and throughout coastal Borneo before and after the arrival of the Raj during Brooke's reign in Sarawak.
The Ibans' journey along the coastal regions using a large boat called "bandong" with sail made of leaves or cloths may have given rise to the term, Sea Dayak, although, throughout the 19th Century, Sarawak Government raids and independent expeditions appeared to have been carried out as far as Brunei, Mindanao, East coast Malaya, Jawa and Celebes.
Tandem diplomatic relations between the Sarawak Government (Brooke Rajah) and Britain (East India Company and the Royal Navy) acted as a pivot and a deterrence to the former's territorial ambitions, against the Dutch administration in the Kalimantan regions and client sultanates.
In the Indonesian region, toplessness was the norm among the Dayak people, Javanese, and the Balinese people of Indonesia before the introduction of Islam and contact with Western cultures. In Javanese and Balinese societies, women worked or rested comfortably topless. Among the Dayak, only big breasted women or married women with sagging breasts cover their breasts because they interfered with their work. Once marik empang (top cover over the shoulders) and later shirts are available, toplessness has been abandoned.
Metal-working is elaborately developed in making mandaus (machetes - parang in Malay and Indonesian). The blade is made of a softer iron, to prevent breakage, with a narrow strip of a harder iron wedged into a slot in the cutting edge for sharpness in a process called ngamboh (iron-smithing).
In headhunting it was necessary to able to draw the parang quickly. For this purpose, the mandau is fairly short, which also better serves the purpose of trailcutting in dense forest. It is holstered with the cutting edge facing upwards and at that side there is an upward protrusion on the handle, so it can be drawn very quickly with the side of the hand without having to reach over and grasp the handle first. The hand can then grasp the handle while it is being drawn. The combination of these three factors (short, cutting edge up and protrusion) makes for an extremely fast drawing-action.
The ceremonial mandaus used for dances are as beautifully adorned with feathers, as are the costumes. There are various terms to describe different types of Dayak blades. The Nyabor is the traditional Iban Scimitar, Parang Ilang is common to Kayan and Kenyah Swordsmiths, pedang is a sword with a metallic handle and Duku is a multipurpose farm tool and machete of sorts.
Normally, the sword is accompanied by a wooden shield called terabai which is decorated with a demon face to scare off the enemy. Another weapons are sangkoh (spear) and sumpit (blowpipe) with lethal poison at the tip of its laja.
WIKIPEDIA
The areca nut (/ˈærɨkə/ or /əˈriːkə/) is the seed of the areca palm (Areca catechu), which grows in much of the tropical Pacific, Asia, and parts of east Africa. It is commonly referred to as betel nut, as it is often chewed wrapped in betel leaves (paan). The term areca originated from a South Asian word during the 16th century, when Dutch and Portuguese sailors took the nut to Europe.
The habit has many harmful effects on health. The International Agency for Research on Cancer concluded after reviewing the published medical research that chewing areca nut is carcinogenic to humans. Various compounds present in the nut, most importantly arecoline (the primary psychoactive ingredient), contribute to histologic changes in the oral mucosa. As with chewing tobacco, its use is discouraged by preventive efforts, such as awareness of the risks of chewing buai.
DESCRIPTION
The areca nut is not a true nut, but rather a fruit categorized as a drupe. It is commercially available in dried, cured and fresh forms. When the husk of the fresh fruit is green, the nut inside is soft enough to be cut with a typical knife. In the ripe fruit, the husk becomes yellow or orange and, as it dries, the fruit inside hardens to a wood-like consistency. At that stage, the areca nut can only be sliced using a special scissors-like cutter (known as aḍakattera in Telugu, adake kattari in Kannada,bajjeai in Tulu, adakitta [अडकित्ता] in Marathi, puwak [පුවක්] in Sinhala, jaanti in Bengali, adakka അടക്കാ in Malayalam, pakku (பாக்கு) in Tamil, sarautaa in Hindi, Khilikaati in Odia, and sudi in Gujarati).
Usually for chewing, a few slices of the nut are wrapped in a betel leaf along with calcium hydroxide (slaked lime) and may include clove, cardamom, catechu (kattha) and/or other spices for extra flavouring. Betel leaf has a fresh, peppery taste, but it can also be bitter to varying degrees depending on the variety. The combination of areca nut with betel leaf is called "buai" in Tok Pisin (with the spit being known as buai pekpek), "goi" in (Bodo), tamul (তামূল/ "তামোল")in Assamese, kavala in Kannada, tambulam in Sanskrit, bajjai in Tulu, and paan in Hindi, Marathi, Punjabi, and Urdu.
Areca nuts are chewed with betel leaf for their effects as a mild stimulant, causing a warming sensation in the body and slightly heightened alertness, although the effects vary from person to person. The effect of chewing betel leaf and areca nut together is relatively mild, and could be compared to that of drinking a cup of coffee.
The areca nut contains the tannins arecatannin and gallic acid; a fixed oil gum; a little terpineol; lignin; various saline substances; and three main alkaloids — arecoline, arecaidine and guvacine — all of which have vasoconstricting properties. The betel leaf chewed along with the nut contains eugenol, another vasoconstrictor. Tobacco leaf is often added to the mixture, thereby adding the effect of nicotine.
In parts of India, Sri Lanka and southern China, areca nuts are not only chewed along with betel leaf, but are also used in the preparation of Ayurvedic and traditional Chinese medicines. Powdered areca nut is used as a constituent in some dentifrices. Other traditional uses include the removal of tapeworms and other intestinal parasites by swallowing a few teaspoons of powdered areca nut, drunk as a decoction, or by taking tablets containing the extracted alkaloids. According to traditional Ayurvedic medicine, chewing areca nut and betel leaf is a good remedy against bad breath. Diplomat Edmund Roberts noted that Chinese people would mix areca nut with Uncaria gambir during his visit to China in the 1830s.[8] After chewing a betelnut, the red residue from chewing the betelnut, buai pekpek, is generally spit out and is considered an eyesore. This has led many places to ban chewing buai as many people spit the pekpek on the ground rather than in a spit cup or waste receptacle.
Now-a-days a special type Areca nut is available in Malenadu region i.e called as "Sweet Areca Nut".
TRADITION
Chewing the mixture of areca nut and betel leaf is a tradition, custom or ritual which dates back thousands of years in much of the geographical areas from South Asia eastward to the Pacific. It constitutes an important and popular cultural activity in many Asian and Oceanic countries, including Pakistan, the Maldives, India, Nepal, Sri Lanka, Bhutan, Bangladesh, Burma (Myanmar), China, Laos, Thailand, Malaysia, Indonesia, Cambodia, Vietnam, Taiwan, the Philippines, Palau, Yap, Guam, Papua New Guinea, the Solomon Islands, and Vanuatu. It is not known how or when the areca nut and the betel leaf were first combined into one psychoactive drug. Archaeological evidence from Thailand, Indonesia and the Philippines suggests they have been used in tandem for at least 4000 years.
In Vietnam, the areca nut and the betel leaf are such important symbols of love and marriage that in Vietnamese the phrase "matters of betel and areca" (chuyện trầu cau) is synonymous with marriage. The tradition of chewing areca nuts starts the talk between the groom's parents and the bride's parents about the young couple's marriage. Therefore, the leaves and juices are used ceremonially in Vietnamese weddings. The folk tale explaining the origin of this Vietnamese tradition is a good illustration of the belief that the combination of areca nut and the betel leaf is ideal to the point they are practically inseparable, like an idealized married couple.
Malay culture and tradition hold betel nut and leaves in high esteem. Traditionally, guests who visit a Malay house are presented with a tray of areca nuts and betel leaves, in much the same way as drinks are offered to guests in many cultures around the world. There is even a Malay proverb about the betel nut, "bagaikan pinang dibelah dua", loosely translated, like a betel nut divided in half. It usually refers to newlyweds, who are compatible to each other, just like a betel nut when divided in half. The proverb is analogous to the English "two peas in a pod".In the Indian subcontinent, the chewing of betel and areca nut dates back to the pre-Vedic period Harappan empire. Formerly, in both India and Sri Lanka, it was a custom of the royalty to chew areca nut with betel leaf. Kings had special attendants whose duty it was to carry a box with all the necessary ingredients for a good chewing session. There was also a custom for lovers to chew areca nut and betel leaf together, because of its breath-freshening and relaxant properties. A sexual symbolism thus became attached to the chewing of the nut and the leaf. The areca nut represented the male principle, and the betel leaf the female principle. Considered an auspicious ingredient in Hinduism and some schools of Buddhism, the areca nut is still used along with betel leaf in religious ceremonies, and also while honoring individuals in much of southern Asia.In Assam, it is a tradition to offer pan-tamul (betel leaves and raw areca nut) to guests, after tea or meals, served in a brass plate with stands called bota. Among the Assamese, the areca nut also has a variety of uses during religious and marriage ceremonies, where it has the role of a fertility symbol.[citation needed] A tradition from Upper Assam is to invite guests to wedding receptions by offering a few areca nuts with betel leaves. During Bihu, the husori players are offered areca nuts and betel leaves by each household while their blessings are solicited. Spanish mariner Álvaro de Mendaña reported observing Solomon Islanders chewing the nut and the leaf with caustic lime, and the manner in which the habit stained their mouths red. He noted the friendly and genial chief Malope, on Santa Isabel Island, would offer him the combination as a token of friendship every time they met.
In Bhutan the areca nut is called doma. The raw areca nut, which is soft and moist is very potent and when chewed can cause palpitation and vasoconstricting. This form is eaten in the lower regions of Bhutan and in North Bengal, where the nut is cut into half and put into a local paan leaf with a generous amount of lime. In the rest of Bhutan the raw nut, with the husk on, is fermented such that the husk rots and is easy to extract. The fermented doma has a putrid odour, which can be smelled from miles. Traditionally, this fragrant nut is cut in half and placed on top of a cone made of local betel leaf, which has a dash of lime put into it. "Myth has it that the inhabitants of Bhutan traditionally known as Monyul, the land of Monpas where Buddhism did not reach lived on raw flesh, drank blood and chewed bones. After the arrival of Guru Rinpoche in the 8th century, he stopped the people from eating flesh and drinking blood and created a substitute which is betel leaf, lime and areca nut. Today, chewing doma has become a custom. Doma is served after meals, during rituals and ceremonies. It is offered to friends and is chewed at work places by all sections of the society and has become an essential part of Bhutanese life and culture."
The addition of tobacco leaf to the chewing mixture is a relatively recent innovation, as tobacco was not introduced from the American continent until the colonial era.
EFFECTS ON HEALTH
Habitual chewers of betel leaf and areca nut have a greatly increased risk of developing a range of serious diseases, including cancers of the mouth and esophagus. It has many systemic effects.
Chewing areca nut alone has been linked to oral submucosal fibrosis. According to Medline Plus, "Long-term use [of betel-areca preparations] has been associated with oral submucosal fibrosis (OSF), pre-cancerous oral lesions and squamous cell carcinoma. Acute effects of betel chewing include asthma exacerbation, hypertension, and tachycardia. There may additionally be a higher risk of cancers of the liver, mouth, esophagus, stomach, prostate, cervix, and lung with regular betel use. Other effects can include a possible effect on blood sugar levels, which may in turn increase the risk of developing type 2 diabetes."
Use of areca nut has been associated with deterioration of psychosis in patients with preexisting psychiatric disorders.
In 2003 the International Agency for Research on Cancer (IARC), a World Health Organization sponsored group, reached the conclusion that there is sufficient evidence that the habit of chewing betel quid, with or without tobacco, is carcinogenic to humans. Support for this conclusion is provided by a recent study which found that paan, even without concurrent tobacco use, is a risk factor for oral cancer. In October, 2009, 30 scientists from 10 countries met at IARC to reassess the carcinogenicity of various agents including areca nut, and mechanisms of carcinogenesis. They confirmed there is sufficient evidence that areca nut, with or without tobacco, can cause cancer.
USE DURING PREGNAN
Chewing paan (and/or other areca nut and betel leaf formulations) during pregnancy significantly increases adverse outcomes for the baby. The habit is associated with higher incidences of preterm birth and low birth weight and height. Biologically, these effects may be a consequence of the arecoline that is found in areca nuts. The habit also exposes the unborn baby to various other toxic components linked to cancer.
MODERN-DAY CONSUMPTION
In India (the largest consumer of areca nut) and Pakistan, the preparation of nut with or without betel leaf is commonly referred to as paan. It is available practically everywhere and is sold in ready-to-chew pouches called pan masala or supari, as a mixture of many flavours whose primary base is areca nut crushed into small pieces. Poor people, who may eat only every other day, use it to stave off hunger pangs. Pan masala with a small quantity of tobacco is called gutka. The easily discarded, small plastic supari or gutka pouches are a ubiquitous pollutant of the South Asian environment. Some of the liquid in the mouth is usually disposed of by spitting, producing bright red spots wherever the expectorate lands. The Shimoga District in Karnataka is presently the largest producer of betelnut in India
In the Maldives, areca nut chewing is very popular, but spitting is frowned upon and regarded as an unrefined, repulsive way of chewing. Usually, people prefer to chew thin slices of the dry nut, which is sometimes roasted. Kili, a mixture of areca nut, betel, cloves, cardamom and sugar is sold in small home-made paper pouches. Old people who have lost their teeth keep "chewing" by pounding the mixture of areca nut and betel with a small mortar and pestle.
In Papua New Guinea and the Solomon Islands, fresh areca nut, betel leaf or 'fruit leaf' (daka in PNG) and lime are sold on street corners. In these countries, dried or flavoured areca nut is not popular. Betelnuts there are referred to in Tok Pisin as buai, and the red spit from them, as well as their shells and rubbish thrown out along with the spit, is called buai pekpek. There has recently been a controversial ban on selling and chewing betelnuts and spitting buai pekpek in Port Moresby. Because of this, many people have tried to smuggle betelnuts into Pom Town. Notably, there was a raid in Hanuabada in May 2015 where several bags of betelnut were confiscated, the total value of the confiscated nut sacks exceeding $180,000 USD. Areca nut chewing has recently been introduced into Vanuatu, where it is growing in popularity, especially in the northern islands of the country. In Guam and the neighboring Northern Mariana Islands, betel and areca nut chewing is a social pastime as a means to extend friendship, and can be found in many, if not most, large gatherings as part of the food display.
In Palau, betel nut is chewed with lime, piper leaf and nowadays, with the addition of tobacco. Older and younger generations alike enjoy the use of betel nut, which is readily available at stores and markets. Unlike in Papua New Guinea and the Solomon Islands, where the inner areca nut is used, in Palau, the areca nut's skin is chewed along with lime, leaf and tobacco and the juice is not swallowed but spat out.
In Taiwan, bags of 20 to 40 areca nuts are purchased fresh daily by a large number of consumers. To meet the steady year-round demand, two kinds of betel-nut shops sell betel and nuts, as well as cigarettes and drinks, including beer: Small mom and pop shops, often poorly maintained and with unassuming façades, and shops which will often consist of nothing more than a single, free-standing room, or booth. The latter is usually elevated one meter above the street, and measures less than 3 by 2 m. Large picture windows comprise two or more of the walls, allowing those who pass by a complete view of the interior. The interior is often painted brightly. Within such a shop, a sexily dressed young woman, a "betel nut beauty", can be seen preparing betel and areca nuts. Shops are often identified by multicoloured (commonly green) fluorescent tubes or neon lights that frame the windows or that are arranged radially above a store. Customers stop on the side of the road and wait for the girls to bring their betel and areca nut to their vehicles. The habit of chewing betel nut is often associated with blue-collar labor industries such a long-haul transportation, construction, or fishing. Workers in these labor-intensive industries use betel nut for its stimulating effect, but it also becomes a tool for socializing with coworkers. For example, studies have shown chewing betel nut is prevalent among taxi, bus and truck drivers, who rely on the stimulating effect of betel nut to cope with long work hours. For these reasons, oral cancer has been identified as a leading cause of death in professions with high betel nut-chewing rates.
In Hainan and Hunan Province, China, where Xiangtan is a center of use and processing, a wide range of old and young people consume areca nut daily. Most, though, consume the dried variety of the nut by itself, without the betel leaves. Some people also consume the areca nut in its raw, fresh form with or without the betel leaves. Betel nuts are sold mostly by old women walking around trying to sell it, but the dried version can be found in most shops which sell tea, alcohol and cigarettes.
In Thailand, the consumption of areca nut has declined gradually in the last decades. The younger generation rarely chews the substance, especially in the cities. Most of the present-day consumption is confined to older generations, mostly people above 50. Even so, small trays of betel leaves and sliced tender areca nut are sold in markets and used as offerings in Buddhist shrines.
In the Philippines, chewing the areca nut and betel leaf was a very widespread tradition in the past. Now, though, this tradition is almost dead among the urban people in the cities and big towns, and has largely been replaced by chewing gum and cigarettes. Nowadays, older people are the only ones chewing betel nuts. But in rural areas, betel nut-chewing is very much alive.
In the United States, areca nut is not a controlled or specially taxed substance and may be found in some Asian grocery stores. However, importation of areca nut in a form other than whole or carved kernels of nuts can be stopped at the discretion of US Customs officers on the grounds of food, agricultural, or medicinal drug violations. Such actions by Customs are very rare. In the United Kingdom, areca nut is readily available in Asian grocery stores and even in shredded forms from the World Food aisles of larger Tesco supermarkets.
Possession of betel nut or leaf is banned in the UAE and is a punishable offense.
Recently it has been reported that areca nut powder extract is capable of reducing silver ions to create silver nanoparticles, which may be useful as antimicrobial agents.
WIKIPEDIA
Grace Beverly Jones (b19 May 1948) is a Jamaican singer, songwriter, supermodel, record producer, and actress. Born in Jamaica, she moved when she was 13, along with her siblings, to live with her parents in Syracuse, New York. Jones began her modelling career in New York state, then in Paris, working for fashion houses such as Yves St. Laurent and Kenzo, and appearing on the covers of Elle and Vogue. She worked with photographers such as Jean-Paul Goude, Helmut Newton, Guy Bourdin, and Hans Feurer, and became known for her distinctive androgynous appearance and bold features.
In 1977, Jones secured a record deal with Island Records, initially becoming a star of New York City's Studio 54-centered disco scene. In the early 1980s, she moved toward a new wave style that drew on reggae, funk, post-punk and pop music, frequently collaborating with both the graphic designer Jean-Paul Goude and the musical duo Sly & Robbie. Her most popular albums include Warm Leatherette (1980), Nightclubbing (1981), and Slave to the Rhythm (1985). She scored Top 40 entries on the UK Singles Chart with "Pull Up to the Bumper", "I've Seen That Face Before", "Private Life", and "Slave to the Rhythm". In 1982, she released the music video collection A One Man Show, directed by Goude.
Jones appeared in some low-budget films in the US during the 1970s and early 1980s. In 1984, she made her first mainstream appearance as Zula in the fantasy-action film Conan the Destroyer alongside Arnold Schwarzenegger and Sarah Douglas, and subsequently appeared in the 1985 James Bond movie A View to a Kill as May Day. In 1986, she played a vampire in Vamp, and acted in and contributed a song to the 1992 Eddie Murphy film Boomerang. She appeared alongside Tim Curry in the 2001 film Wolf Girl. For her work in Conan the Destroyer, A View to a Kill, and Vamp, she was nominated for Saturn Awards for Best Supporting Actress.
In 1999, Jones ranked 82nd on VH1's 100 Greatest Women of Rock and Roll, and in 2008, she was honored with a Q Idol Award. Jones influenced the cross-dressing movement of the 1980s and has been an inspiration for artists including Annie Lennox, Lady Gaga, Rihanna, Lorde, Róisín Murphy, Brazilian Girls, Nile Rodgers, Santigold, and Basement Jaxx. In December 2016, Billboard magazine ranked her as the 40th most successful dance artist of all time.[10]
1948–73: Early life, and modeling career
Grace Jones was born in 1948 (though most sources say 1952) in Spanish Town, Jamaica, the daughter of Marjorie (née Williams) and Robert W. Jones, who was a local politician and Apostolic clergyman The couple already had two children, and would go on to have four more.[19] Robert and Marjorie moved to the East Coast of the United States,[19] where Robert worked as an agricultural labourer until a spiritual experience during a failed suicide attempt inspired him to become a Pentecostal minister.[20] While they were in the US, they left their children with Marjorie's mother and her new husband, Peart.[21] Jones knew him as "Mas P" ('Master P') and later noted that she "absolutely hated him"; as a strict disciplinarian he regularly beat the children in his care, representing what Jones described as "serious abuse".[22] She was raised into the family's Pentecostal faith,[23] having to take part in prayer meetings and Bible readings every night.[24] She initially attended the Pentecostal All Saints School,[25] before being sent to a nearby public school.[26] As a child, shy Jones had only one schoolfriend and was teased by classmates for her "skinny frame", but she excelled at sports and found solace in the nature of Jamaica.[27]
"[My childhood] was all about the Bible and beatings. We were beaten for any little act of dissent, and hit harder the worse the disobedience. It formed me as a person, my choices, men I have been attracted to... It was a profoundly disciplined, militant upbringing, and so in my own way, I am very militant and disciplined. Even if that sometimes means being militantly naughty, and disciplined in the arts of subversion. ."
— Grace Jones, 2015.[28]
Marjorie and Robert eventually brought their children – including the 13 year old Grace – to live with them in the US, where they had settled in Lyncourt, Salina, New York, near Syracuse.[29][30] It was in the city that her father had established his own ministry, the Apostolic Church of Jesus Christ, in 1956.[31] Jones continued her schooling and after she graduated, enrolled at Onondaga Community College majoring in Spanish.[32][33] Jones began to rebel against her parents and their religion; she began wearing makeup, drinking alcohol, and visiting gay clubs with her brother.[34] At college, she also took a theatre class, with her drama teacher convincing her to join him on a summer stock tour in Philadelphia.[35][33] Arriving in the city, she decided to stay there, immersing herself in the Counterculture of the 1960s by living in hippie communes, earning money as a go-go dancer, and using LSD and other drugs.[36] She later praised the use of LSD as "a very important part of my emotional growth... The mental exercise was good for me".[37]
She moved back to New York at 18 and signed on as a model with Wilhelmina Modelling agency. She moved to Paris in 1970.[33][38] The Parisian fashion scene was receptive to Jones' unusual, androgynous, bold, dark-skinned appearance. Yves St. Laurent, Claude Montana, and Kenzo Takada hired her for runway modelling, and she appeared on the covers of Elle, Vogue, and Stern working with Helmut Newton, Guy Bourdin, and Hans Feurer.[39] Jones also modelled for Azzedine Alaia, and was frequently photographed promoting his line. While modelling in Paris, she shared an apartment with Jerry Hall and Jessica Lange. Hall and Jones frequented Le Sept, one of Paris's most popular gay clubs of the 1970s and '80s, and socialised with Giorgio Armani and Karl Lagerfeld.[40] In 1973, Jones appeared on the cover of a reissue of Billy Paul's 1970 album Ebony Woman.
1974–79: Transition to music, and early releases
Jones was signed by Island Records, who put her in the studio with disco record producer, Tom Moulton. Moulton worked at Sigma Sound Studios in Philadelphia, and Portfolio, was released in 1977. The album featured three songs from Broadway musicals, "Send in the Clowns" by Stephen Sondheim from A Little Night Music, "What I Did for Love" from A Chorus Line and "Tomorrow" from Annie. The second side of the album opens up with a seven-minute reinterpretation of Édith Piaf's "La Vie en rose" followed by three new recordings, two of which were co-written by Jones, "Sorry", and "That's the Trouble". The album finished with "I Need a Man", Jones' first club hit.[41] The artwork to the album was designed by Richard Bernstein, an artist for Interview.
In 1978, Jones and Moulton made Fame, an immediate follow-up to Portfolio, also recorded at Sigma Sound Studios. The album featured another reinterpretation of a French classic, "Autumn Leaves" by Jacques Prévert. The Canadian edition of the vinyl album included another French language track, "Comme un oiseau qui s'envole", which replaced "All on a Summers Night"; in most locations this song served as the B-side of the single "Do or Die". In the North American club scene, Fame was a hit album and the "Do or Die"/"Pride"/"Fame" side reached top 10 on both the US Hot Dance Club Play and Canadian Dance/Urban charts. The album was released on compact disc in the early 1990s, but soon went out of print. In 2011, it was released and remastered by Gold Legion, a record company that specialises in reissuing classic disco albums on CD.[42] Jones' live shows were highly sexualized and flamboyant, leading her to be called "Queen of the Gay Discos."[4]
Muse was the last of Jones' disco albums. The album features a re-recorded version "I'll Find My Way to You", which Jones released three years prior to Muse. Originally appearing in the 1976 Italian film, Colt 38 Special Squad in which Jones had a role as a club singer, Jones also recorded a song called "Again and Again" that was featured in the film. Both songs were produced by composer Stelvio Cipriani. Icelandic keyboardist Thor Baldursson arranged most of the album and also sang duet with Jones on the track "Suffer". Like the last two albums, the cover art is by Richard Bernstein. Like Fame, Muse was later released by Gold Legion.[43]
1980–85: Breakthrough, Nightclubbing, and acting
With anti-disco sentiment spreading, and with the aid of the Compass Point All Stars, Jones transitioned into new wave music with the 1980 release of Warm Leatherette. The album included covers of songs by The Normal ("Warm Leatherette"), The Pretenders ("Private Life"), Roxy Music ("Love Is the Drug"), Smokey Robinson ("The Hunter Gets Captured by the Game"), Tom Petty and the Heartbreakers ("Breakdown") and Jacques Higelin ("Pars"). Sly Dunbar revealed that the title track was also the first to be recorded with Jones.[44][45] Tom Petty wrote the lyrics to "Breakdown", and he also wrote the third verse of Jones' reinterpretation.[46] The album included one song co-written by Jones, "A Rolling Stone". Originally, "Pull Up to the Bumper" was to be included on the album, but its R&B sound did not fit with the rest of the material.[47] By 1981, she had begun collaborating with photographer and graphic designer Jean-Paul Goude, with whom she also had a relationship.[48]
The 1981 release of Nightclubbing included Jones' covers of songs by Flash and the Pan ("Walking in the Rain"), Bill Withers ("Use Me"), Iggy Pop/David Bowie ("Nightclubbing") and Ástor Piazzolla ("I've Seen That Face Before"). Three songs were co-written by Jones: "Feel Up", "Art Groupie" and "Pull Up to the Bumper". Sting wrote "Demolition Man"; he later recorded it with The Police on the album Ghost in the Machine. "I've Done It Again" was written by Marianne Faithfull. The strong rhythm featured on Nightclubbing was produced by Compass Point All Stars, including Sly and Robbie, Wally Badarou, Mikey Chung, Uziah "Sticky" Thompson and Barry Reynolds. The album entered in the Top 5 in four countries, and became Jones' highest-ranking record on the US Billboard mainstream albums and R&B charts.
Nightclubbing claimed the number 1 slot on NME's Album of the Year list.[49] Slant Magazine listed the album at No. 40 on its list of Best Albums of the 1980s.[50] Nightclubbing is now widely considered Jones' best studio album.[51] The album's cover art is a painting of Jones by Jean-Paul Goude. Jones is presented as a man wearing an Armani suit jacket, with a cigarette in her mouth and a flattop haircut. While promoting the album, Jones slapped chat-show host Russell Harty live on air after he had turned to interview other guests, making Jones feel she was being ignored.[52]
Having already recorded two reggae-oriented albums under the production of Compass Point All Stars, Jones went to Nassau, Bahamas in 1982 and recorded Living My Life; the album resulted in Jones' final contribution to the Compass Point trilogy, with only one cover, Melvin Van Peebles's "The Apple Stretching". The rest were original songs; "Nipple to the Bottle" was co-written with Sly Dunbar, and, apart from "My Jamaican Guy", the other tracks were collaborations with Barry Reynolds. Despite receiving a limited single release, the title track was left off the album. Further session outtakes included "Man Around the House" (Jones, Reynolds) and a cover of "Ring of Fire", written by June Carter Cash and Merle Kilgore and popularized by Johnny Cash, both of which were included on the 1998 compilation Private Life: The Compass Point Sessions. The album's cover art resulted from another Jones/Goude collaboration; the artwork has been described as being as famous as the music on the record. It features Jones' disembodied head cut out from a photograph and pasted onto a white background. Jones' head is sharpened, giving her head and face an angular shape.A piece of plaster is pasted over her left eyebrow, and her forehead is covered with drops of sweat.
Jones' three albums under the production of the Compass Point All Stars resulted in Jones' One Man Show, a performance art/pop theatre presentation devised by Goude and Jones in which she also performed tracks from the albums Portfolio ("La Vie en rose"), Warm Leatherette, ("Private Life", "Warm Leatherette"), Nightclubbing ("Walking in the Rain", "Feel Up", "Demolition Man", "Pull Up to the Bumper" and "I've Seen That Face Before (Libertango)") and from Living My Life, "My Jamaican Guy" and the album's title track. Jones dressed in elaborate costumes and masks (in the opening sequence as a gorilla) and alongside a series of Grace Jones lookalikes. A video version, filmed live in London and New York City and completed with some studio footage, was nominated for a Grammy Award for Best Long-Form Music Video the following year.
After the release of Living My Life, Jones took on the role of Zula the Amazonian in Conan the Destroyer (1984) and was nominated for a Saturn Award for Best Supporting Actress. In 1985, Jones starred as May Day, henchman to main antagonist Max Zorin in the 14th James Bond film A View to a Kill; Jones was also nominated for a Saturn Award for Best Supporting Actress. That same year, she was featured on the Arcadia song "Election Day". Jones was among the many stars to promote the Honda Scooter; other artists included Lou Reed, Adam Ant, and Miles Davis Jones also, with her boyfriend Dolph Lundgren posed nude for Playboy.
After Jones' success as a mainstream actress, she returned to the studio to work on Slave to the Rhythm, the last of her recordings for Island. Bruce Woolley, Simon Darlow, Stephen Lipson and Trevor Horn wrote the material, and it was produced by Horn and Lipson. It was a concept album that featured several interpretations of the title track. The project was originally intended for Frankie Goes to Hollywood as a follow-up to "Relax", but was given to Jones.All eight tracks on the album featured excerpts from a conversation with Jones, speaking about many aspects of her life. The interview was conducted by journalist Paul Morley. The album features voice-overs from actor Ian McShane reciting passages from Jean-Paul Goude's biography Jungle Fever. Slave to the Rhythm was successful in German-speaking countries and in the Netherlands, where it secured Top 10 placings. It reached number 12 on the UK Albums Chart in November 1985 and became the second-highest-ranking album released by Jones. Jones earned an MTV Video Music Award nomination for the title track's music video.
After her success with Slave to the Rhythm, Island released Island Life, Jones' first best-of compilation, which featured songs from most of her releases with Island (Portfolio, Fame, Warm Leatherette, Nightclubbing, Living My Life and Slave to the Rhythm). American writer and journalist Glenn O'Brien wrote the essay for the inlay booklet. The compilation charted in the UK, New Zealand and the United States.The artwork on the cover of the compilation was of another Jones/Goude collaboration; it featured Jones' celestial body in a montage of separate images, following Goude's ideas on creating credible illusions with his cut-and-paint technique. The body position is anatomically impossible.
The artwork, a piece called "Nigger Arabesque" was originally published in the New York magazine in 1978, and was used as a backdrop for the music video of Jones' hit single "La Vie en rose". The artwork has been described as "one of pop culture's most famous photographs". The image was also parodied in Nicki Minaj's 2011 music video for "Stupid Hoe", in which Minaj mimicked the pose.
1986–89: Slave to the Rhythm, Island Life, further films, Jones teamed up with music producer Nile Rodgers of Chic, whom Jones had previously tried to work with during the disco era.[67] The album was recorded at Skyline Studios in New York and post-produced at Atlantic Studios and Sterling Sound. Inside Story was the first album Jones produced, which resulted in heated disputes with Rodgers. Musically, the album was more accessible than her previous albums with the Compass Point All Stars, and explored different styles of pop music, with undertones of jazz, gospel, and Caribbean sounds. All songs on the album were written by Jones and Bruce Woolley. Richard Bernstein teamed up with Jones again to provide the album's artwork. Inside Story made the top 40 in several European countries. The album was Jones' last entry to date on US Billboard 200 albums chart. The same year, Jones starred as Katrina, an Egyptian queen vampire in the vampire film Vamp. For her work in the film, Jones was awarded a Saturn Award for Best Supporting Actress.
In 1987, Jones appeared in two films, Straight to Hell, and Mary Lambert's Siesta, for which Jones was nominated for Golden Raspberry Award for Worst Supporting Actress. Bulletproof Heart was released in 1989, produced by Chris Stanley, who co-wrote, and co-produced the majority of the songs, and was featured as a guest vocalist on "Don't Cry Freedom". Robert Clivillés and David Cole of C+C Music Factory produced some tracks on the album.
1990–2004: Boomerang, soundtracks, and collaborations
In 1990, Jones appeared as herself in the documentary, Superstar: The Life and Times of Andy Warhol. 1992 saw Jones starring as Helen Strangé, in the Eddie Murphy film Boomerang, for which she also contributed the song "7 Day Weekend" to its soundtrack. Jones released two more soundtrack songs in 1992; "Evilmainya", recorded for the film Freddie as F.R.O.7, and "Let Joy and Innocence Prevail" for the film Toys. In 1994, she was due to release an electro album titled Black Marilyn with artwork featuring the singer as Marilyn Monroe. "Sex Drive" was released as the first single in September 1993, but due to unknown reasons the record was eventually shelved. The track "Volunteer", recorded during the same sessions, leaked in 2009.[68]
In 1996, Jones released "Love Bites", an up-tempo electronic track to promote the Sci-Fi Channel's Vampire Week, which consisted of a series of vampire-themed films aired on the channel in early November 1996. The track features Jones singing from the perspective of a vampire. The track was released as a non-label promo-only single. To this day, it has not been made commercially available.[69] In June 1998, she was scheduled to release an album entitled Force of Nature, on which she worked with trip hop musician Tricky.[70] The release of Force of Nature was cancelled due to a disagreement between the two, and only a white label 12" single featuring two dance mixes of "Hurricane" was issued at the time;[71] a slowed-down version of this song became the title track of her comeback album released ten years later while another unreleased track from the album, "Clandestine Affair" (recycling the chorus from her unreleased 1993 track "Volunteer"), appeared on a bootleg 12" in 2004.[72] Jones recorded the track "Storm" in 1998 for the movie The Avengers, and in 1999, appeared in an episode of the Beastmaster television series as the Umpatra Warrior.
The same year, Jones recorded "The Perfect Crime", an up-tempo song for Danish TV written by the composer duo Floppy M. aka Jacob Duus and Kåre Jacobsen. Jones was also ranked 82nd place on VH1's "100 Greatest Women of Rock & Roll".[citation needed] In 2000, Jones collaborated with rapper Lil' Kim, appearing on the song "Revolution" from her album The Notorious K.I.M. In 2001, Jones starred in the made-for-television film, Wolf Girl (also known as Blood Moon), as an intersex circus performer named Christoph/Christine. In 2002, Jones joined Luciano Pavarotti on stage for his annual Pavarotti and Friends fundraiser concert to support the United Nations refugee agency's programs for Angolan refugees in Zambia. In November 2004, Jones sang "Slave to the Rhythm" at a tribute concert for record producer Trevor Horn at London's Wembley Arena
Mysore, officially renamed as Mysuru, is the third most populous city in the state of Karnataka, India. Located at the base of the Chamundi Hills about 146 km southwest of the state capital Bangalore, it is spread across an area of 128.42 km2. According to the provisional results of the 2011 national census of India, the population is 887,446. Mysore City Corporation is responsible for the civic administration of the city, which is also the headquarters of the Mysore district and the Mysore division.
Mysore served as the capital city of Kingdom of Mysore for nearly six centuries, from 1399 until 1947. The Kingdom was ruled by the Wodeyar dynasty, except for a brief period in the late 18th century when Hyder Ali and Tipu Sultan were in power. Patrons of art and culture, the Wodeyars contributed significantly to the cultural growth of the city. The cultural ambience and achievements of Mysore earned it the sobriquet Cultural capital of Karnataka.
Mysore is noted for its palaces, including the Mysore Palace, and for the festivities that take place during the Dasara festival when the city receives a large number of tourists. It lends its name to the Mysore style of painting, the sweet dish Mysore Pak, the Mysore Peta (a traditional silk turban) and the garment known as the Mysore silk saree. Tourism is the major industry, while information technology has emerged as a major employer alongside the traditional industries. Mysore depends on rail and bus transport for inter-city connections. The city was the location of the first private radio station in India. Mysore houses Mysore University, which has produced several notable authors, particularly in the field of Kannada literature. Cricket is the most popular sport in the city.
ETYMOLOGY
The name Mysore is an anglicised version of Mahishūru, which means the abode of Mahisha in the local Kannada language. Though in Sanskrit Mahisha means buffalo, here Mahisha refers to Mahishasura, a mythological demon who could assume the form of both human and buffalo. According to Hindu mythology, the area was ruled by the demon Mahishasura. The demon was killed by the Goddess Chamundeshwari, whose temple is situated atop the Chamundi Hills. Mahishūru later became Mahisūru (a name which, even now, the royal family uses) and finally came to be called Maisūru, its present name in the Kannada language.
In December 2005, the Government of Karnataka announced its intention to change the English name of the city to Mysuru. This was approved by the Government of India, but as of 2011 the formalities necessary to incorporate the name change were yet to be completed. The central government approved this request in October 2014 and Mysore was renamed (along with other 12 cities) to "Mysuru" on November 1, 2014.
HISTORY
The site where Mysore Palace now stands was occupied by a village named Puragere at the beginning of the 16th century. The Mahishūru Fort was constructed in 1524 by Chamaraja Wodeyar III (1513–1553), who passed on the dominion of Puragere to his son Chamaraja Wodeyar IV (1572–1576). Since the 16th century, the name of Mahishūru has commonly been used to denote the city. The Mysore Kingdom, governed by the Wodeyar family, initially served as a vassal state of the Vijayanagara Empire. With the decline of the Vijayanagara Empire after the Battle of Talikota in 1565, the Mysore Kingdom gradually achieved independence, and by the time of King Narasaraja Wodeyar (1637) it had become a sovereign state. Seringapatam (modern-day Srirangapatna), near Mysore, was the capital of the kingdom from 1610. The 17th century saw a steady expansion of its territory and, under Narasaraja Wodeyar I and Chikka Devaraja Wodeyar, the kingdom annexed large expanses of what is now southern Karnataka and parts of Tamil Nadu, to become a powerful state in the southern Deccan.
The kingdom reached the height of its military power and dominion in the latter half of the 18th century under the de facto rulers Hyder Ali and his son Tipu Sultan. The latter demolished parts of Mysore to remove legacies of the Wodeyar dynasty. During this time, Mysore kingdom came into conflict with the Marathas, the British and the Nizam of Golconda, leading to the four Anglo-Mysore wars, success in the first two of which was followed by defeat in the third and fourth. After Tipu Sultan's death in the Fourth Anglo-Mysore War in 1799, the capital of the kingdom was moved back to Mysore from Seringapatam, and the kingdom was distributed by the British to their allies of the Fourth Mysore war. The landlocked interior of the previous Mysore Kingdom was turned into a princely state under the suzerainty of the British Crown. The former Wodeyar rulers were reinstated as puppet monarchs, now styled Maharajas. The British administration was assisted locally by Diwan (chief minister) Purnaiah. Purnaiah is credited with improving Mysore's public works. Mysore lost its status as the administrative centre of the kingdom in 1831, when the British commissioner moved the capital to Bangalore.:251 It regained that status in 1881 and remained the capital of the Princely State of Mysore within the British Indian Empire until India became independent in 1947.
The Mysore municipality was established in 1888 and the city was divided into eight wards.:283 In 1897 an outbreak of bubonic plague killed nearly half of the population of the city. With the establishment of the City Improvement Trust Board (CITB) in 1903, Mysore became one of the first cities in Asia to undertake planned development of the city. Public demonstrations and meetings were held there during the Quit India movement and other phases of the Indian independence movement.
After Indian independence, Mysore city remained as part of the Mysore State, now known as Karnataka. Jayachamarajendra Wodeyar, then king of Mysore, was allowed to retain his titles and was nominated as the Rajapramukh (appointed governor) of the state. He died in September 1974 and was cremated in Mysore city. Over the years, Mysore became well known as a centre for tourism; the city remained largely peaceful, except for occasional riots related to the Kaveri river water dispute. Among the events that took place in Mysore and made national headlines were a fire at a television studio that claimed 62 lives in 1989, and the sudden deaths of many animals at the Mysore Zoo.
GEOGRAPHY
Mysore is located at 12.30°N 74.65°E and has an average altitude of 770 metres. It is spread across an area of 128.42 km2 at the base of the Chamundi Hills in the southern region of Karnataka. Mysore is the southern-most city of Karnataka, and is a neighbouring city of the states of Kerala and Tamil Nadu in the south, flanked by the state cities Mercara, Chamarajanagara, and Mandya. People in and around Mysore extensively use Kannada as medium of language. Mysore has several lakes, such as the Kukkarahalli, the Karanji, and the Lingambudhi lakes. In 2001, total land area usage in Mysore city was 39.9% residential, 16.1% roads, 13.74% parks and open spaces, 13.48% industrial, 8.96% public property, 3.02% commercial, 2.27% agriculture and 2.02 water. The city is located between two rivers: the Kaveri River that flows through the north of the city and the Kabini River, a tributary of the Kaveri, that lies to the south.
CLIMATE
Mysore has a tropical savanna climate designated Aw under the Köppen climate classification. The main seasons are summer from March to June, the monsoon season from July to November and winter from December to February. The highest temperature recorded in Mysore was 39.4 °C on 4 April 1914, and the lowest was 7.7 °C on 16 January 2012. The city's average annual rainfall is 804.2 mm.
ADMINISTRATION AND UTILITIES
The civic administration of the city is managed by the Mysore City Corporation, which was established as a municipality in 1888 and converted into a corporation in 1977. Overseeing engineering works, health, sanitation, water supply, administration and taxation, the corporation is headed by a mayor, who is assisted by commissioners and council members. The city is divided into 65 wards and the council members (also known as corporators) are elected by the citizens of Mysore every five years. The council members in turn elect the mayor. The annual budget of the Corporation for the year 2011–2012 was ₹426.96 crore (US$63.45 million). Among 63 cities covered under the Jawaharlal Nehru National Urban Renewal Mission, Mysore City Corporation was adjudged the second best city municipal corporation and was given the "Nagara Ratna" award in 2011.
Urban growth and expansion is managed by the Mysore Urban Development Authority (MUDA), which is headed by a commissioner. Its activities include developing new layouts and roads, town planning and land acquisition. One of the major projects undertaken by MUDA is the creation of an Outer Ring Road to ease traffic congestion. Citizens of Mysore have criticised MUDA for its inability to prevent land mafias and ensure lawful distribution of housing lands among city residents. The Chamundeshwari Electricity Supply Corporation is responsible for electric supply to the city.
Drinking water for Mysore is sourced from the Kaveri and Kabini rivers. The city got its first piped water supply when the Belagola project was commissioned in 1896. As of 2011, Mysore gets 42.5 million gallons water per day. Mysore sometimes faces water crises, mainly during the summer months (March–June) and in years of low rainfall. The city has had an underground drainage system since 1904. The entire sewage from the city drains into four valleys: Kesare, Malalavadi, Dalavai and Belavatha. In an exercise carried out by the Urban Development Ministry under the national urban sanitation policy, Mysore was rated the second cleanest city in India in 2010 and the cleanest in Karnataka.
The citizens of Mysore elect four representatives to the Legislative assembly of Karnataka through the constituencies of Chamaraja, Krishnaraja, Narasimharaja and Chamundeshwari. Mysore city, being part of the larger Mysore Lok Sabha constituency, also elects one member to the Lok Sabha, the lower house of the Indian Parliament. The politics in the city is dominated by three political parties: the Indian National Congress (INC), the Bharatiya Janata Party (BJP), and the Janata Dal (Secular) (JDS).
DEMOGRAPHICS
According to the provisional results of the 2011 census of India, Mysore had a population of 887,446, consisting of 443,813 males and 443,633 females, making it the third most populous city in Karnataka. The gender ratio of the city is 1000 females to every 1000 males and the population density is 6,910.5 per square kilometre. According to the census of 2001, 76.8% of thepopulatiion are Hindus, 19% are Muslims, 2.8% are Christians, and the remainder belong to other religions. The population exceeded 100,000 in the census of 1931 and grew by 20.5 per cent in the decade 1991–2001. As of 2011, the literacy rate of the city is 86.84 per cent, which is higher than the state's average of 75.6 per cent. Kannada is the most widely spoken language in the city. Approximately 19% of the population live below the poverty line, and 9% live in slums. According to the 2001 census, 35.75% of the population in the urban areas of Karnataka are workers, but only 33.3% of the population of Mysore are. Members of Scheduled Castes and Scheduled tribes constitute 15.1% of the population. According to the National Crime Records Bureau of India, the number of cognisable crime incidents reported in Mysore during 2010 was 3,407 (second in the state, after Bangalore's 32,188), increasing from 3,183 incidents reported in 2009.
The residents of the city are known as Mysoreans in English and Mysoorinavaru in Kannada. The dispute between Karnataka and Tamil Nadu over the sharing of Kaveri river water often leads to minor altercations and demonstrations in the city. Growth in the information technology industry in Mysore has led to a change in the city's demographic profile; likely strains on the infrastructure and haphazard growth of the city resulting from the demographic change have been a cause of concern for some of its citizens.
ECONOMY
Tourism is the major industry in Mysore. The city attracted about 3.15 million tourists in 2010. Mysore has traditionally been home to industries such as weaving, sandalwood carving, bronze work and the production of lime and salt. The planned industrial growth of the city and the state was first envisaged at the Mysore economic conference in 1911. This led to the establishment of industries such as the Mysore Sandalwood Oil Factory in 1917 and the Sri Krishnarajendra Mills in 1920.
For the industrial development of the city, the Karnataka Industrial Areas Development Board (KIADB) has established four industrial areas in and around Mysore, in the Belagola, Belawadi, Hebbal and Hootagalli areas. One of the major industrial in the proximity of Mysore is Nanjangud which will be Satellite town to Mysore. Nanjangud industrial area hosts a number of Big industries like Reid and Taylor, Jubiliant, TVS, Asian Paints. Nanjangud Industrial area also boasts being 2nd highest VAT / Sales Tax payer which is about 400+ crores after Peenya which is in state capital Bangalore.
Mysore also hosts many central government organisations like CFTRI, DFRL, CIPET, RPM ( Rare Material Project ), RBI Note printing Press and RBI Paper Printing Press.
The growth of the information technology industry in the first decade of the 21st century has resulted in the city emerging as the second largest software exporter in Karnataka, next to Bangalore. The city contributed Rs. 1363 crore (US$275 million) to Karnataka's IT exports.
Mysore is slowly becoming a consumer city with a very big outside population working with the industries and IT hubs.[citation needed] New housing layouts are appearing every month and the number of supermarkets and other shopping facilities is increasing very fast.
EDUCATION
Before the advent of the European system of education in Mysore, agraharas (Brahmin quarters) provided Vedic education to Hindus, and madrassas provided schooling for Muslims. Modern education began in Mysore when a free English school was established in 1833. Maharaja College was founded in 1864. A high school exclusively for girls was established in 1881 and later converted into the Maharani's Women's College. The Industrial School, the first institute for technical education in the city, was established in 1892; this was followed by the Chamarajendra Technical Institute in 1913. While the modern system of education was making inroads, colleges such as the Mysore Sanskrit college, established in 1876, continued to provide Vedic education. Vivekananda Institute, Mysore is an international organisation giving training to Indians and foreigners in development management.
The education system was enhanced by the establishment of the University of Mysore in 1916, making it the first outside the British administration in India. Other important institutes are CFTRI, MYRA School of Business (founded in 2011) and Mysore Medical College.
CULTURE
Referred to as the cultural capital of South Karnataka, Mysore is well known for the festivities that take place during the period of Dasara, the state festival of Karnataka. The Dasara festivities, which are celebrated over a ten-day period, were first introduced by King Raja Wodeyar I in 1610. On the ninth day of Dasara, called Mahanavami, the royal sword is worshipped and is taken on a procession of decorated elephants, camels and horses. On the tenth day, called Vijayadashami, the traditional Dasara procession (locally known as Jumboo Savari) is held on the streets of Mysore which usually falls in the month of September or October.. the Idol of the Goddess Chamundeshwari is placed on a golden mantapa on the back of a decorated elephant and taken on a procession, accompanied by tabla, dance groups, music bands, decorated elephants, horses and camels. The procession starts from the Mysore Palace and culminates at a place called Bannimantapa, where the banni tree (Prosopis spicigera) is worshipped. The Dasara festivities culminate on the night of Vijayadashami with a torchlight parade, known locally as Panjina Kavayatthu.
Mysore is called the City of Palaces because of several ornate examples in the city. Among the most notable are Amba Vilas, popularly known as Mysore Palace; Jaganmohana Palace, which also serves as an art gallery; Rajendra Vilas, also known as the summer palace; Lalitha Mahal, which has been converted into a hotel; and Jayalakshmi Vilas. The main palace of Mysore was burned down in 1897, and the present-day structure was built on the same site. Amba Vilas palace exhibits an Indo-Saracenic style of architecture on the outside, but a distinctly Hoysala style in the interior. Even though the Government of Karnataka maintains the Mysore palace, a small portion has been allocated for the erstwhile Royal family to live in. The Jayalakshmi Vilas Mansion was constructed by Sri Chamaraja Wodeyar for his daughter Jayalakshammanni. It is now a museum dedicated to folk culture and artefacts of the royal family.
The Mysore painting style is an offshoot of the Vijayanagar school of painting, and King Raja Wodeyar (1578–1617 CE) is credited with having been its patron. The distinctive feature of these paintings is the gesso work, to which gold foil is applied. Mysore is known for rosewood inlay work; around 4,000 craftsmen were estimated to be involved in this art in 2002. The city lends its name to the Mysore silk saree, a women's garment made with pure silk and gold zari (thread). Mysore Peta, the traditional indigenous turban worn by the erstwhile rulers of Mysore, is worn by men in some traditional ceremonies. A notable local dessert that traces its history to the kitchen in the Mysore palace is Mysore pak.
Mysore is the location of the International Ganjifa Research Centre, which researches the ancient card game Ganjifa and the art associated with it. The Chamarajendra Academy of Visual Arts (CAVA) offers education in visual art forms such as painting, graphics, sculpture, applied art, photography, photojournalism and art history. The Rangayana repertory company performs plays and offers certificate courses in subjects related to theatre. Kannada writers Kuvempu, Gopalakrishna Adiga and U. R. Ananthamurthy were educated in Mysore and served as professors at the Mysore University. R. K. Narayan, a popular English-language novelist and creator of the fictional town of Malgudi, and his cartoonist brother R. K. Laxman spent much of their life in Mysore.
TRANSPORT
ROAD
Mysore is connected by National Highway NH-212 to the state border town of Gundlupet, where the road forks into the states of Kerala and Tamil Nadu. State Highway 17, which connects Mysore to Bangalore, was upgraded to a four-lane highway in 2006, reducing travel time between the two cities. A project was planned in 1994 to construct a new expressway to connect Bangalore and Mysore. After numerous legal hurdles, it remains unfinished as of 2012. State Highways 33 and 88 which connect Mysore to H D Kote and Madikeri respectively. The Karnataka State Road Transport Corporation (KSRTC) and other private agencies operate buses both within the city and between cities. A new division of KSRTC called Mysore City Transport Corporation (MCTC) has been proposed. Within the city, buses are cheap and popular means of transport, auto-rickshaws are also available and tongas (horse-drawn carriages) are popular with tourists. Mysore also has a 42.5-kilometre long ring road that is being upgraded to six lanes by the MUDA.
RAIL
Mysore railway station has three lines, connecting it to Bangalore, Hassan and Chamarajanagar. The first railway line established in the city was the Bangalore–Mysore Junction metre gauge line, which was commissioned in 1882. All railway lines that serve the city are single track at some points and the rest of the stretch is double track, impeding faster connections to the city. All trains that connect to Mysore are operated by South Western Railway Zone, Hubli of Indian Railways. The fastest train to serve the city is the Shatabdi Express.
AIR
Following three decades of dormancy, Mysore Airport was modernised in the mid-2000s, reopening to scheduled passenger service in October 2010. However, airlines have had difficulty maintaining service to the airport. As of August 2016, the airport is without commercial service.
MEDIA
Newspaper publishing in Mysore started in 1859 when Bhashyam Bhashyacharya began publishing a weekly newspaper in Kannada called the Mysooru Vrittanta Bodhini, the first of a number of weekly newspapers published in the following three decades. A well-known Mysore publisher during Wodeyar rule was M. Venkatakrishnaiah, known as the father of Kannada journalism, who started several news magazines. Many local newspapers are published in Mysore and carry news mostly related to the city and its surroundings, and national and regional dailies in English and Kannada are available, as in the other parts of the state. Sudharma, the only Indian daily newspaper in Sanskrit, is published in Mysore.
Mysore was the location of the first private radio broadcasting station in India when Akashavani (voice from the sky) was established in the city on 10 September 1935 by M.V. Gopalaswamy, a professor of psychology, at his house in the Vontikoppal area of Mysore, using a 50-watt transmitter. The station was taken over by the princely state of Mysore in 1941 and was moved to Bangalore in 1955. In 1957, Akashvani was chosen as the official name of All India Radio (AIR), the radio broadcaster of the Government of India. The AIR station at Mysore broadcasts an FM radio channel at 100.6 MHz, and Gyan Vani broadcasts on 105.2. BIG FM and Red FM are the two private FM channels operating in the city.
Mysore started receiving television broadcasts in the early 1980s, when Doordarshan (public service broadcaster of the Indian government) started broadcasting its national channel all over India. This was the only channel available to Mysoreans until Star TV started satellite channels in 1991. Direct-to-home channels are now available in Mysore.
SPORTS
The Wodeyar kings of Mysore were patrons of games and sports. King Krishnaraja Wodeyar III had a passion for indoor games. He invented new board games and popularised the ganjifa card game. Malla-yuddha (traditional wrestling) has a history in Mysore dating back to the 16th century. The wrestling competition held in Mysore during the Dasara celebrations attracts wrestlers from all over India. An annual sports meeting is organised there during the Dasara season too.
In 1997 Mysore and Bangalore co-hosted the city's biggest sports event ever, the National Games of India. Mysore was the venue for six sports: archery, gymnastics, equestrianism, handball, table tennis and wrestling. Cricket is by far the most popular sport in Mysore. The city has four established cricket grounds, but is yet to host an international cricket match. Javagal Srinath, who represented India for several years as its frontline fast bowler, comes from Mysore. Other prominent sportsmen from the city are Prahlad Srinath, who has represented India in Davis Cup tennis tournaments; Reeth Abraham, a national champion in the heptathlon and a long jump record holder; Sagar Kashyap, the youngest Indian to officiate at the Wimbledon Championships; and Rahul Ganapathy, a national amateur golf champion. The Mysore race course hosts a racing season each year from August through October. India's first youth hostel was formed in the Maharaja's College Hostel in 1949.
TOURISM
Mysore is a major tourist destination in its own right and serves as a base for other tourist attractions in the vicinity. The city receives large number of tourists during the 10-day Dasara festival. One of the most visited monuments in India, the Amba Vilas Palace, or Mysore Palace, is the centre of the Dasara festivities. The Jaganmohana Palace, The Sand Sculpture Museum the Jayalakshmi Vilas and the Lalitha Mahal are other palaces in the city. Chamundeshwari Temple, atop the Chamundi Hills, and St. Philomena's Church, Wesley's Cathedral are notable religious places in Mysore.
The Mysore Zoo, established in 1892, the Karanji and Kukkarahalli lakes are popular recreational destinations. Mysore has the Regional Museum of Natural History, the Folk Lore Museum, the Railway Museum and the Oriental Research Institute. The city is a centre for yoga-related health tourism that attracts domestic and foreign visitors, particularly those who, for years, came to study with the late ashtanga yoga guru K. Pattabhi Jois.
A short distance from Mysore city is the Krishnarajasagar Dam and the adjoining Brindavan Gardens, where a musical fountain show is held every evening. Places of historic importance close to Mysore are Srirangapatna, Somanathapura and Talakad. B R Hills, Himavad Gopalaswamy Betta hill and the hill stations of Ooty, Sultan Bathery and Madikeri are close to Mysore. Popular destinations for wildlife enthusiasts near Mysore include the Nagarhole National Park, the wildlife sanctuaries at Melkote and B R Hills and the bird sanctuaries at Ranganathittu and Kokrebellur. Bandipur National Park and Mudumalai National Park, which are sanctuaries for gaur, chital, elephants, tigers, Indian leopards and other threatened species, lie between 64 and 97 km to the south. Other tourist spots near Mysore include the religious locations of Nanjanagud and Bylakuppe and the waterfalls at Shivanasamudra.
SISTER CITIES
Mysore is currently twinned with Cincinnati.
WIKIPEDIA
Rhestr o'r rhai sydd wedi cyfrannu / A list of those who have contributed :-
Reginald Keith Davies, B.Sc. * , Darryl Edwards , J.E.S. Bradbury , M.B.E. , Brian Berridge , John Roberts ( Cigydd / Butcher ), Dolgellau* , Nancy Dedwydd Roberts , J.P.*, Robert Wyn Jones , Janie Tomlinson nee Trick , Ioan Meirion Jones * , Malcolm Pitt , Len O'Toole Morris , Bryngwyn Williams * , Margaret Pugh , Gareth Thomas , Shirley O'Neill, B.A. , Bogdan A. Badzinski * , Geraint Owen *, Jean Maidment, B.A. nee Day, Roger Hills , Megan Foxwell, John Gareth Edwards , Brian Williams , Peter Bunce , Ken Griffith , Ann Davies , Tom Hughes, Paul Stokes *, Ann Huntley , Pamela Wilson , Eric Griffith , Meirion Roberts , Mari O'Rourke , Emyr Beddall , Chris Knowles , Glenys Williams , Peter Evans, BSc. , Chief Officer Robert Cadwaladr Williams, M.N. , John Crawford , Dr David Craik , David Owen Hughes , Mari Haddon , Mair Jones , Eric Jones *, Divinia Hughes , Glyn Evans , Marguerite Jones , David Sharp ,Glenys Griffith , Glenda Barton nee Parry , David Lloyd , Gwynfor Owen , Thomas Alwyn Owen , Jennifer Jones , Kenwyn Parry, Cadwaladr Williams , John Alan Morris , Colin Allday , Margaret Barnard , Roger Hughes , William Huntley , Elizabeth Porter , Peter Crabtree , J.P. , Derek Arthur Taylor * , Gwyneth a Leslie Darbyshire , Mary Buckley nee Sawers , Margaret Price * , Merfyn Evans , Wyn Edwards , Ethel Owen , Ceinwen Thomas , Anne Averina (Nancy) Holmes *, Allen Ashby *, John Probert , Alan Wyn Morris , Sheila a / and Jim Head *, Beryl Morris , Susan Bailey nee Wood , John Wood , Wendy Ponsford , Gylla Townsend , Marion Humphreys , Lynn Edwards , Graham Pickton , B.Sc. * , Dennis Jones , Glyn Jones , Gwyneth Evans , Carol Porter , Eileen Joel nee Berridge , Margaret Owen , Ann Court , Robert Meadows , Ivy Griffith , Dewina Lewis , Betty Owen , Christine Palmer , Ivor Evans , Diana Bailey nee Dunbabin , Glenys Williams , Kath Meadows , Marian Tibbetts , Mary Edwards , Sheila Jason , Joan Williams , Jacqui Wall ,Captain Mike Tomlinson, B.Sc. , M.N. , John Eric Lindsey , G. Benny Woolven , Daphney Dix , Rod Davies , Mary ( Millie ) Anthony Jones , Malan Wyn Evans , Eirian Gooch , Gwen Johansson , S.R.N. , Julie Mc Nicholls (Cambrian News) , Charlie Meadows * , Mary Hope Barker , Arthur Richmond , Mavis H. Hughes , Cyril Owen *, Edward Williams Edwards *, D.C. Maldwyn Roberts ( Heddlu Gogledd Cymru / North Wales Police ) , Nicholas Young , Anona Llewellyn Collishaw , David Buchanan Owen , Caroline Hughes , Brian Lloyd , John Pugh ( Jersey ) , Cliff Probert , Beryl Hughes , Pat Hughes * , Jean Lloyd Jones *, David Morris , Wendy Wright , Norma Stockford , Freddie Murray , Jocelyn Whysall nee Griffin , Dilys Roberts , Dr Rhian Parry , H.M.I., Sophie Parker , Peter Brian Evans , Robin D. M. Harper , B.Sc tech, C. Eng. , M.Sc , Grace Williams , Dr Iwan Bryn Williams , B.Sc. , Ieuan James , Don Dowden , David Lloyd Richards , Gillian Winter nee Davies , R.N , R.M. , RHV . , Jane Hall , David Blick , Robert Ifor Roberts ,M.Ed. , Dylan Gareth Roberts , Joseph Heddwyn Jones , Peggy James , Ellen Griffith , Peter Bruce Evans , Wendy Hunter , Dr Phillip Wyn Evans, Dorothy Griffith , Christine Nolan , nee Griffith,B.A. * , Dai " Gas" Jones , Gordon Walter * , John Levitt , David Morris "Christmas" Lloyd , Adrian Owen , Roger Morris , Ann Price Rees nee Price Jones * , Glenys Gates , John Morris , Peter Michael Benoit , Catherine Bowen Roberts ,S.R.N. , S.C.N. *,Llewelyn Griffin , Florence Mary Betty Morris * , Ann Rushton nee Edwards * , Gwyn " Crossing " Evans , Peter Jones , Ray Perry , Bryn Jones , Aubrey Hollister , Ruth Hefina Lloyd , Ronald Eric Jones , Eurwen Thomas , Lorraine Viney , Barbara Williams nee Keith , Christopher Bradbury , Dr Peter F. Cuthbert and Brian Hillsdon ( British Steam Boat Association ), Steven Morris , Marc Rees , Beti Ioan Jones , Janet Griffith , David Richard Jones , John Lewis , Glyn Arwel Williams , Sassie Rees , Martin Ellis , David Holloway , Clem Dury , Georgina Ashby , David Hughes LLB , Ann Taylor , Robbie Hodgson , Glyn Williams, B.A. , Joy Swift-Simkin , Gina Partridge , Hugh Norris , Robert Glyn Evans , Gwyn G. Lewis , Victor Norman Biddle , John Richards , Ywain Myfyr , Neville Williams , June Simmonds , Janet Woodall , Peter Insole , Anwen McFarlane , B.A. , John Parry , Bronwen Pooler , Alun Taylor , Brian Poole ( Y Drefnewydd / Newtown ) , Mary Tomos , Valerie Vine , M.B.E. , Cyngor y Dref / TownCouncil 2011 , Valerie McArdell , Hywel Evans (Cambrian Cleaners - Harlech ) , Peter Thompson , M.A. , P.G.C. , Lyn Gardner , Gwyneth Goodchild , Malan Peyton , Nick Barnfield , Mary Barma , Meriel Haynes , Ian Haynes , David Michael Walter , Jimmy O'Connell ( Cyn 3ydd Fataliwn , Catrawd Parasiwt / Ex 3rd. Battallion , Parachute Regiment ) , Rhisiart Hincks , Barbara Griffith , Joan Vaughton , Merfyn Wyn Tomos , B.A. , Janet Simcox ,Gwendoline Hough a / and Carol Evans , B.A. ( Archifdy Meirionnydd Archives ) , Martin Williams , Nan McCready, Denise Bott, ( Cymunedau'n Gyntaf / Communities First ) , Alison Williams ( Theatr y Ddraig / Dragon Theatre ) , Ian Mc Neill, B.A. , M.Sc , P.G.C.E., a fy 'ngwraig / and my wife / Annie.
Noder cyfeillion ymadawedig hefo *.
Departed friends marked with * .
24 / 12 / 2012
Jeff McMullen, Wayne Muir, (standing) Naomi Wolfe, Ken Ralph, Annette
Schneider (seated)
“Closing the Space Between Us”
Easing the Crisis in Indigenous
Health and Education
Jeff McMullen
2007 Annual Aquinas Lecture
Australian Catholic University Ballarat
Jim-baa-yer Indigenous Unit
Friday 14th September 2007
I am torn as I stand here tonight between sharing what I know is happening to Aboriginal communities and wanting to be there as the sun rises tomorrow.
In Barunga, a Jawoyn community in southern Arnhem Land, they will walk tomorrow along a heavily trodden sandy track through the trees to bury a very young man who died way too soon. He is the son of an Aboriginal teacher, Lorraine Bennett, a woman my family thinks of as one of our favourite people in the world. My words tonight are in honour of this young life and of his wonderful mother who has taught so much to so many other children, even mine.
When my son, Will, now 12, and daughter, Claire, now 13, were considerably younger they sent Lorraine books, the right books, the ones she said she needed. This inspiring teacher with the beautiful smile used those books to start the first preschool in Wugularr, 120 kilometres south of Katherine.
Lorraine works now for the Sunrise Health Service Aboriginal Corporation which has the huge job of bringing health to people scattered across vast distances in Arnhem Land. Lorraine directs the early learning and health education project supported by Ian Thorpe’s Fountain for Youth trust. She understands that if we are to create a brighter and more hopeful life for all Australian children then we need to create the change that can only come through education. If we are to overcome the crisis in Aboriginal communities around this country we have to educate ourselves to understand the truth.
Over fifty years of world wandering has deepened my appreciation of the extraordinary journey made by Aboriginal people to be here today as the world’s oldest continuous culture.
I am not romanticising the past but it is essential to acknowledge the strength, the beauty and the value of Australia’s Indigenous cultures to understand the scale of the crisis afflicting so many of our 460,000 Indigenous people.
Wherever you live in Australia you need to find out the longer timelines of the history of this land and its people to understand what is happening now.
Here in Victoria, it was plagues of sickness following European occupation that ravaged the Wathawurrung people on this land of theirs. Not since the arrival of those European illnesses has Aboriginal culture as a whole faced such a grave threat.
There is a genuine emergency today in the heartland of this country but it is not mentioned once in over 500 pages of legislation rushed through our Federal Parliament to try to legitimise the illegitimate takeover of the rights of Aboriginal communities. Eerily, it is hard to find mention of children in those 500 pages of legislation.
The federal intervention, approved by both major political parties, almost completely misreads the real trauma and the greatest threat to Aboriginal lives.
What is killing most Aboriginal people 17 to 20 years before their time is a plague of chronic illness known as Syndrome X. This is a new Black Death cutting the heart out of several generations of Aboriginal people. It is both physical and mental sickness on such a scale that Aboriginal communities are now shrouded in a seemingly endless procession of funerals and mourning.
In the 1980’s, travelling widely in the remote communities, I used the phrase “a health emergency” to describe for governments and our nation the accelerating plague of diabetes, renal disease, strokes, hypertension and heart disease. Syndrome X has been gathering terrible force. Governments, state and federal, have held numerous inquiries, health strategies have been plotted time and again, but no Government has invested adequately in the integrated program of health, housing, work and, in particular, education that can end this preventable cluster of chronic illnesses.
Look at it this way. Over 70% of your family’s good health is determined by your socio-economic status : your education, the money you earn at work, the quality of your home and the health care you access. Aboriginal people, on the UN’s measurement, have the second worst quality of life on earth, outdone in squalor and disadvantage only by the poorest rural Chinese.
Here in the midst of a Golden Age for most Australians, when the wealth of this Aboriginal Land has built an astonishing federal surplus of over 17 billion dollars this year, we still have hundreds of thousands of Aboriginal people, the owners of this Land, living in dire poverty. They are by far the most disadvantaged of Australia’s two million people living below the poverty line. I have seen children who wander around looking for food. Thousands of children are not even enrolled for school and many teenagers wander aimlessly. Whole communities have been denied their human right to adequate food, housing, health and education. As a result we are now witnessing the very rapid disintegration of so many Aboriginal families, in remote, rural and urban communities.
Aboriginal people have barely wiped the tears from their eyes when there’s news of another death, especially young men who see no future in their own country, ashamed middle aged men in the grip of alcohol and illness who know they can’t support their families and broken men who die in the long grass or sometimes in a police cell.
Just a few years ago at Barunga we buried one of the Jawoyn’s great modern leaders. The late Bangardi Lee was just 53, young enough to be my brother. But in these parts I meet few Aboriginal men my age. Mr Lee died after suffering but never complaining about his handful of Syndrome X chronic illnesses. This thoughtful man knew that education was the key to a better chance of health for all of his community and he had asked Ian Thorpe and myself to lend a hand to try to improve the staggering 93% illiteracy in this zone of distress. As he was lowered into the ground, in the Aboriginal custom we pressed our sweat onto the coffin and I whispered a promise that I would do as he asked and do what we could until these children, the Children of the Sunrise, had the same opportunity as my own.
When my mother was a country child, growing up on the land near Singleton in the Hunter Valley, she lived opposite a shanty settlement of very poor Aboriginal families. She told my brothers and I that as she walked barefoot to school she came to see that it was wrong that Aboriginal children were then denied a chance to learn in that same school. In my family we felt the same way to know that in the whole of the Northern Territory only 62 Aboriginal children completed high school in government schools in 2004 as we worked with Ian Thorpe to build an early learning and health education program. My son, Will and daughter, Claire, were unsettled when they learned that Aboriginal children had so little. They, too, knew it was wrong. It was the unfairness they couldn’t bear.
“I know why these kids find it so hard when they start school”, Will said. “They never see a book at home.” Yes, bookless homes, scores of communities without a library or a pre-school this is part of our failure. Claire and Will truly could not imagine a childhood without books, without that world of pure joy and discovery that is opened up through reading.
Yet every Australian literacy study confirms that by Year 3 many Indigenous children have fallen eighteen months behind the national literacy and numeracy standards. The strugglers continue to deteriorate and by grade seven lag five years behind. How will these Australian children make their way through life with the literacy level of a six-year-old?
If they can’t read or write properly how will they ever find their way out of the maze of poverty and poor health? How will they get a driver’s licence to move with freedom in the wider world or ever hold down a well paying job? Almost certainly non-readers will become dependent on others for simple but sometimes critical functions. In the Jawoyn communities, Bangardi Lee used to say how distressing it was for his people to turn to outsiders, even to write letters begging for help from Canberra.
Closing the gap in life expectancy between Aboriginal people and the rest of Australians is our greatest national challenge. The key is to close the gap in education.
It is no coincidence that in regions like Arnhem Land where the median age of death of Aboriginal men is around 46, much lower than the national average of around 56 for Indigenous men, you also find these illiteracy rates as high as 93%. The explanation lies in the complex chain of factors that produce disadvantage beginning at birth and developing into a loss of control over individual lives and even the destiny of whole communities.
In the case of some children the disadvantage starts in utero. American scholar, Paul E. Barton, found that of fourteen major factors contributing to the racial gap in educational achievement, eight of them occurred before the child reached school. Of great interest to me was Barton’s finding that hunger, nutrition and low-birthweight were important contributors. He is not alone in these findings.
Syndrome X, that cluster of illnesses devastating Aboriginal lives, was for a long time explained by some as the consequence of a weak gene. I heard the same racial excuse used thirty years ago to explain the disproportionate amount of these illnesses among Native Americans or African-Americans I was filming at the time for Four Corners. But this theory has been shattered in recent years. Professor John Bertram of Monash University and a team that included the Menzies School of Health Research in the NT and the University of Mississippi examined autopsies of those who had died of the Syndrome X illnesses. They found a fascinating constant. It crossed over races but it hovered around hunger and poverty. The common factor was being born a dangerously low birth weight baby.
Young Aboriginal mothers are often malnourished and have untreated infections. In utero their unborn baby develops too few nephrons in the kidney. These are the tiny filters. You don’t catch up on nephrons. The hand you are dealt at birth is what you will live and die with. With too few nephrons the kidney of the Aboriginal child struggles and overcompensates, with an increased risk of scarring and ultimately early kidney disease, then premature death. I wear another hat as a Trustee of Jimmy Little’s Foundation which is committed to helping Aboriginal people on dialysis get back to their country when they are battling through the last years of their lives. Australian hospitals are now seeing the start of an avalanche of patients requiring costly dialysis but many Aboriginal people won’t get this treatment and they too will die years before their time.
This is the epitaph we chisel on their tombstones. Born into disadvantage and died that way.
A leading Aboriginal scholar, Professor Ted Wilkes and Dr Fiona Stanley of the Telethon Institute report in their landmark Western Australian assessment of Aboriginal health a disturbing pattern of hunger, poor nutrition and a high incidence of smoking and drinking even while those young Aboriginal mothers were pregnant. 49 per cent of Indigenous mothers smoked through pregnancy and 23 per cent continued to drink alcohol. These are two more of the major causes of those dangerously low birth-weight babies.
What distressed the researchers the most was that apparently the health education message had never reached these young people or had been ignored. If you work in education we need to make a far more vigorous and creative effort, with messages shaped by Indigenous people, to help especially young teenage mothers understand that it is not only their health that is threatened. It is the future of their child, including the child’s intellect and ability to learn.
This kind of education is not part of the Federal Government’s intervention in the Northern Territory.
The Federal Government has never adequately funded the vital screening and prevention programs to prevent the epidemics of illness and disease. Led by the ex-Army Captain, Mal Brough, some troops lend a hand on logistics but they should be building up the vital services that have never been provided in so many of these communities. The Volunteer GP’s are now paid by the Federal Government to complete health checks to establish an audit of a health disaster that has been assessed numerous times. They will not be there long enough to provide real treatment. When they go home the pattern of chronic illness will remain.
The Northern Territory Intervention patronisingly ignores the good work by Aboriginal medical services, staffed by black and white Australians who can never get the adequate primary health care funding they need.
Mal Brough’s Intervention is a show of concern but it offers very little treatment for the conditions or illnesses of poverty that afflict these children.
Most of these children will never access the pharmaceutical benefits scheme because there are chemist shops in Aboriginal communities. They will not access the medical benefits scheme either because there may be only one GP for a vast area of the Northern Territory.
According to the National Rural health Alliance the number of Australian-trained GP’s choosing
to bring care to the seven million Australians living in the bush has plummeted.
The Aboriginal Health Services need more nurses, dentists and other health professionals. Their patients are about five times sicker than other Australians.
Aboriginal children have ailments hardly seen in our cities in thirty years, including the world’s highest rate of acute rheumatic heart fever, scabies, anaemia and other diseases of poverty, and otitis media, middle ear infections which cause serious loss of hearing and become a life long learning disability for over 80% of the Jawoyn children. These infections, which are detected in babies as young as three months spread rapidly in overcrowded houses, often with ten, fifteen or more people crowded together, sleeping on old mattresses. There’s broken plumbing, stoves and fridges often don’t work and there’s no one with a real plan to help them find their way out of this maze of poverty and bad health.
Patrick Dodson has stated firmly that only the Federal Government has the level of funding required to change this health disaster. This year, the Aboriginal Human Rights and Equal Opportunity Commissioner, Tom Calma decided to lead the Close the Gap campaign to focus our nation on this task at the start of a long federal election season. Cathy Freeman, Ian Thorpe and virtually every significant health organization in this land have joined forces to communicate a hopeful and positive message that within a decade we can make true progress and that with the will and the national commitment we will see that the ten thousand Aboriginal children born this year finally move towards a genuine equality of opportunity.
The Australian Medical Association, using estimates shaped by the health economist John Deeble, has estimated that an additional $460 million dollars a year is urgently required for primary health care in Aboriginal communities. I have pleaded for the past six years with the Federal Government to create the emergency level of aid that is required to deal with this genuine emergency. Kevin Rudd has put a couple of hundred million dollars on the table for an increased commitment to Indigenous Health. If the Prime Minister wants to see change in the lives of abused and neglected Aboriginal children he should now make a stronger commitment to provide the required level of Primary Health Care. I am not interested in more blaming. Let’s stop talking and get this done. In that prized future fund we have the bounty. Now we must have the belief. Let me share with you the proof that it can be done.
A good deal of research, especially by the Canadian scientist, Dr Fraser Mustard, has established that for every additional year of education provided to a whole community of young teenage women, we will add up to four years life expectancy to their first child.
Professor Ken Wyatt, formerly head of Aboriginal Health in NSW and now in charge of Western Australia’s Aboriginal health policy, adds another great incentive. Increasing the education of those young women by a single year can also reduce the danger of infant mortality when they give birth by between 7 and 10%. This is what I think of when I say, “Literacy is for life”.
What more motivation or sense of purpose can we want to create a very different kind of intervention : primary health care, managed and delivered by well funded Aboriginal health organizations, and education on a revolutionary scale that we have never provided Aboriginal children. Guaranteed pre-school education for all Australian children would be a great place to start. Go Kevin 07! But come on John! If you are going to fight out this election Prime Minister and offer a plan for the future, radically boost the investment in early learning.
Indigenous children are so disadvantaged that we need a literacy brigade of well educated people to rapidly lift the rate of learning. After I made this proposal two years ago at the Garma National Education Conference in the Northern Territory, the Minister for Indigenous Affairs responded by inviting the so called Grey Panthers to visit some remote communities in their caravans. This, as every teacher knows, is simply not enough.
The most disadvantaged students, in fact, require the highest standards of teaching. Some retired teachers and principals would have those talents and many others with appropriate cultural training could support these badly undermanned schools. The real champions of Indigenous education like Dr Chris Sara believe that the first step is to retrain principals to retrain their teachers to believe that Aboriginal children can reach the same standard of learning as the rest of Australian children.
But as with health workers, we need to fund an adequate education force equal to the great national task ahead of us.
I escorted the Federal Education Minister to one of the remote communities to show her that this can be done.
At Ian Thorpe’s Fountain for Youth Trust we have had some good support from the Federal Education department for our seven year effort to help improve the health and education of all Australian children.
Ian has been a true champion, visiting many of the remote communities, encouraging the children, their parents and their teachers. He is a strong man, with a big heart and a very fine mind. When asked how long he will persist in this work, he says, until we get the job done.
Charles Perkins told me many years ago that for Aboriginal people the road to equality would be a very long and hard one. We have to remain relentless and find the best in one another. Aboriginal people have been teaching me this for years.
Our strategy at Ian Thorpe’s Fountain for Youth trust is to focus on the well being of the young mothers, with early learning for their infants and a highly successful program of support for literacy at the primary school level.
Our Literacy Backpacks are tackling those bookless homes and supporting the NT teachers by closing the space between the school and the home. First we raise funds from the public. $200 can fund a child’s Literacy Backpack for a year’s worth of good reading. We seek support from companies like Credit Suisse Australia, Kessler and Vodafone to help resource a good school library with books tailored to the Accelerated Learning strategy favoured in the remote area schools. We enrol the kids in the Scholastic or Wombat Book club so they have the same encouragement and enjoyment as my children did as they make their own selections of reading. Instead of forcing truant kids to walk around picking up rubbish and other punitive, humiliating versions of this so called “tough love” approach of the NT intervention, the teachers we work with give the children an incentive to learn, to find themselves in the book. If the kids make good progress they get vouchers to purchase any book they like from the Katherine Bookshop. It’s owner, another spirited woman who believes in education, says many of these Aboriginal families are now saving and spending hundreds of dollars to provide more books for their children.
In the Literacy Backpacks the children take home a selection of reading for the whole family, for their younger brothers and sisters as well. They also carry home Aboriginal newspapers like the Koori Mail and the National Indigenous Times. Magazines on nutrition, cooking and baby care are very popular among the women. It’s incentive. It’s what these families are looking for and when children see their parents reading a newspaper or a magazine about contemporary Indigenous issues they know that learning is not a “gubba thing” just for white fellas..
To see people reading in those once bookless homes is a great satisfaction for teachers like Lorraine Bennett. Many of these Aboriginal schools in the Jawoyn communities are seeing significant measurable increases in the reading performances of the children.
Some of the girls used to ask my daughter Claire, “What are you going to do next ? “Well high school first,” she’d say. “I want to run fast like Cathy Freeman, swim fast like Ian, and then go to University like mum and dad.” I like to see our kids together, the boys running wild with Will and sharing their stories. Australian children sharing dreams.
Most of these children have never been far from their homelands. Learning and finding out what they truly need to know, those life empowering skills, will allow them to travel and come home. The greatest sense of progress is to hear children we know now talk of going to high school in Darwin or Cairns. It’s always hard to leave home and not every kid can handle that journey. Many Aboriginal leaders would love to see new residential high schools built to let children from several different communities share their school week together and then go home for a long weekend. At the moment scholarships and a very long journey is the only way. If they can make it, their mothers and fathers glow with pride.
It is so important to most of these parents to see that Indigenous culture is as prized as everything else in the school syllabus. Ian Thorpe’s Trust supports Aboriginal people to train the children in music, art and dance. Where possible these talents can flow into viable work and business that allows people a real chance to move from away from life limiting welfare dependency. In Wugularr, the Aboriginal actor, Tom Lewis, and local men organised the rebuilding of a Cultural Education Centre where young people are now trained in many forms of cultural expression usually shown off proudly at the annual Walking with Spirits festival.
In Queensland I have collaborated with the Aboriginal educator, Ernie Grant, on his “My Land, My Tracks” project. This is a teaching aide to help orient children to find out who they really are and how they fit into the longer timelines of Australian history. My experience with communities like Yarrabah and Kuranda, near Cairns, indicates that all forms of learning rapidly improve when Aboriginal children are more secure in their cultural knowledge and can value and respect their elders and their heritage. With Ernie Grant I share a passion to see Indigenous Studies elevated in importance in all levels of Australian education. As much as I learned at University I have made an effort throughout my professional lifetime to expand and deepen my appreciation of what it really means to live in this Aboriginal land. This can be a personal journey for every Australian.
What is missing in the Federal Government’s intervention into Aboriginal community life is any real empathy, any sense that we are walking with them, listening and learning. I am sorry but the words do matter and there is a coldness and insensitivity about this new policy of assimilation. There has been little meaningful consultation with the Aboriginal community leaders. Some were so upset they travelled to Federal Parliament but still couldn’t meet with those planning this radical upheaval. Very few Aboriginal people that I know in the Northern Territory agree that traditional lands should be under federal control through five year leases, evolving possibly into 99 year leases. Most are opposed to ending the permit system. Many more are fearful that John Howard’s Northern Territory plan, in the name of protecting children, is attempting to take over most aspects of running their families and communities.
In the name of ending welfare dependency we see the return to white management and clearly discriminatory practices. It is hard to see how this punitive approach will provide the training or even the right atmosphere for Aboriginal people to make their own moves to something better.
Claiming to “save their children” does not disguise the truth that this policy once more treats Aboriginal parents as incapable of looking after their children. It shames men and women, all of them, regardless of their behaviour. It is a return to the Mission mentality of subservience and inferiority. I thought we had agreed to leave that behind.
We must be honest here. The NT legislation is blatant discrimination. One set of rules for someone else. The legislation set aside the provisions of the Racial Discrimination Act. It also ignores the recommendations of the UN Committee against Discrimination urging Australia to uphold the right of Indigenous people to consultation in the decision making about their lives. The First Australians do have a right to autonomy that is once more being denied. Yet once more we are hearing that old misguided argument made when Aboriginal children of the Stolen Generation were denied their rights. We have to save the children, is again the cry.
The NT Intervention is an ideological power-play by a Prime Minister who has never believed that Aboriginal people have an exceptional, sacred right to their Land,
the entitlement of Native Title legally established by the High Court. This is a Prime Minister, according to his biography, that told his Treasurer that he would not walk in a Reconciliation March with Cabinet. I have tried to work cooperatively with several of Mr Howard’s federal ministers and know some want far better than this for Aboriginal people. But our federal parliament in a failure of will and judgement has ridden along with this intervention and watched the steady erosion of Aboriginal rights for over a decade.
The Federal Government’s refusal to say SORRY effectively ended Reconciliation. The Governments 10 Point Plan undermined Native Title. This was followed by the denial of the Indigenous Right to Self-Determination, the abolishment of ATSC and the isolation of Indigenous leaders who do not support assimilation. Then came the cultivation of a new Conservative agenda to remove or weaken the teaching of Aboriginal culture in schools. For an animist people who see the Land as their Mother the final and greatest insult is to see the Federal Government take control of the community land on which they live.
After many lifetimes of denial of who Aboriginal people really are, came many more lifetimes of struggle to win respect for their Culture and see them treated as equals.
It is a shameful Big Lie to present the abuse of these rights as in the best interests of Aboriginal people.
The NT intervention is replete with treachery and a looming sense of greater tragedy to come if it is allowed to continue as planned. Thankfully the outcry from many has softened the initial order for mandatory sexual inspections of Aboriginal children.
But the health organizations that do the hard work of caring for all of these children say nothing has yet been done to fund that essential primary health care or education on the scale required.
After all of the battles for justice and civil rights, that long road trudged by true Australian heroes like Jack Patton and William Ferguson, the historic claims by Vincent Lingiari, Eddie Mabo, the Wik people and others, are we now going to watch in silence as Aboriginal people once more see their lives taken over by
Government managers.
It is forty years since the moral force of Australians expressed clearly in the 1967 referendum our belief in human equality.
It is time to speak up and insist that whomever wins the coming federal election our federal government must invest some of that future fund in the real future of a great society, health and education for our children.
These are the Children of the Sunrise.
SOURCES
1. “No Excuses – Closing the Racial Gap in Learning. Stephen and Abigail Thernstrom. Simon & Schuster. New York. 2003.
2.“My Land, My Tracks”. Ernie Grant. Innisfail & District Education Centre. Innisfail.1998.
3.“Preliminary findings in a multiracial study of kidneys in autopsy”. Hoy, W.E., Douglas-Denton, R.N., Hughson, M.D., Cass, A.,Johnson,K., Betram, J.F., Kidney Journal International. 83, 31-37. June 2003.
4.“Benefits of Swimming Pools in Two Remote Communities in Western Australia”. (Includes Aboriginal childhood illness assessment) Lehmann,L., Tennant,M., Silva,D., McAullay,D., Lannigan,F., Coates,H. and Stanley,F. British Medical Journal (2003) 7412, 415-419.
5. “Public Report Card, Aboriginal and Torres Strait Islander Health: Time for Action”. Australian Medical Association. www.ama.com
6.“Parsing the Achievement Gap”, Paul E. Barton.
Analyses 14 factors contributing to the Racial
gap in Learning. Published by The Policy
Information Centre of the Educational Testing
Service. New York. 2003.
7. Western Australia Aboriginal Health Survey. Dr
Fiona Stanley, Assoc. Professor Ted Wilkes et
al. Telethon Institute for Child health
Research. Perth. WA.
8. Details of Health Education, Early Learning at
the Women Centres & Literacy Backpack
Projects available from Ian Thorpe’s Fountain
for Youth Trust. PO Box 402, Manly, NSW.
1655. Telephone : 02-89669422.
It seems a lifetime ago, but in fact was just four weeks gone, that Jools came up to meet with me in Godmanchester before going to see Mum in Papworth.
I chose Godmanchester because a contact/friend on GWUK had published shots from there, and it looked interesting, and was a ten minute drive from the hospital.
The spire of St Mary can be seen from almost everywhere in the town, drawing me in like a flame to a moth. And thankfully it was open.
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My children both had their birthdays the same weekend, and announced plans to invite all their friends from around the country to spend the weekend and to go out together, fifty or so of them, some of them staying over. They'd have a party in the back garden first, my son DJing. They are good children, generally trustworthy, and their mother promised to keep an eye on them. Smiling, nodding, I reached for the Holiday Inn Express website and booked myself a Saturday night at Huntingdon Holiday Inn. Two days of exploring the churches of south-west Cambridgeshire were in prospect.
The plan for Day One was to circumnavigate Grafham Water, the great reservoir created to serve Cambridge and Peterborough in the 1960s, taking in all the churches along the way. The slight crimp in the plan is that, to retain the rural nature of the area and to stop traffic cutting between A1 and A14, there is no road running to the north of Grafham Water other than the A14, although using the OS Landranger map I was able to piece together what I thought would be enough bridleways, byways and permissive cycle tracks to achieve this object. During the day I would visit thirteen new churches, all of which were open except for two, and they had keyholder notices.
It was a really hot day, and I didn't want to overstretch myself, so I made a leisurely start from Ipswich arriving in Huntingdon at about half past ten. Huntingdon is a small town really, barely 30,000 people, and it is separated by the Ouse from the older town of Godmanchester, pronounced god-m'n-chester, my first port of call. Indeed, Godmanchester is Cambridgeshire's oldest town, a major Roman settlement where Ermine Street crossed the road from Colchester to Chester. In Roman times it was the third biggest place in the east of England after Colchester and Lincoln, and was there long before Peterborough, Huntingdon and Cambridge were a twinkle in the celestial milkman's eye.
The Ouse and its water meadows are wide enough to make Huntingdon and Godmanchester seem separate places. For a town of less than 10,000 people it is really grand, with lots of 18th Century buildings and a delightful setting along the Ouse with islands and a park.
It was already shaping up into a bright, warm summer day as I reached the huge church, one of the biggest in the county, and typical in style of the Ouse valley. The spire is a familiar sight from the A14 rising above the mill on the river below. The nave south aisle you step into is alone bigger than many churches. A wide, gloomy interior, with acres of Kempe glass leavened somewhat by a good, big Burne-Jones window in the south aisle. Very urban, but with plenty of evidence of the borough's importance up until the 18th Century, at which time it was of equal size with neighbouring Huntingdon. But the Industrial Revolution changed all that. All very impressive, but not a place to gladden the heart.
And so, I headed south.
www.flickr.com/photos/norfolkodyssey/sets/72157653449416853/
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Godmundcestre (xi cent.), Gutmuncetre, Gudmencestre, Gumencestre, Guncestre (xii cent.), Gumecestre, Gurmundcestre (xiii cent.), Godmanchester (xiv cent.).
The parish and borough of Godmanchester, (fn. 1) which are co-terminous, contain 4,832 acres of land and 75 acres of land covered by water. The River Ouse forms the northern boundary and divides Godmanchester from the borough of Huntingdon. The land near to the river is liable to floods, but the ground rises gradually to the south, where it is mostly arable. The population is chiefly occupied in agriculture, and in 1921 numbered 2,035 persons. In the 17th century Godmanchester was described as 'a very great county Toune, and of as great name for tillage; situate in an open ground, of a light mould, and bending to ye sun.' (fn. 2) In 1604 the borough charter tells of like conditions, and especially exempted the store horses and others employed in agriculture from the king's service. (fn. 3) The inhabitants boasted that they had formerly received kings on their progress with a pageant of nine score ploughs, (fn. 4) but in the royal progresses to and from Scotland in 1633 the borough apparently only presented Charles I and his queen with pieces of plate. (fn. 5) Later records mention feasts at the election of town officials, (fn. 6) but in the 16th century the bailiffs contributed from the town funds to many entertainments, such as bear-baiting, visits of players and of the Lord of Misrule from Offord Cluny. (fn. 7)
Of other industries besides agriculture, coal porterage on the Ouse was formerly an important business, and in the last century a tan-yard, jute factory, iron foundry and brick works existed, and basket-making was also carried on. (fn. 8) At the present day a stocking factory at the bridge provides a considerable amount of work, and there is also a flour mill.
There is a railway station near Huntingdon Bridge which is a junction for the London Midland and Scottish Railway and the London and North Eastern Railway.
The parish was inclosed by private Act of Parliament in 1803, (fn. 9) and the award is in the possession of the Corporation. Preserved at the Court Hall, (fn. 10) is a remarkable series of records, dating from the charter of King John in 1212 to the present day. These materials were used by Robert Fox, one of the bailiffs of the borough in 1831–2, in his History of Godmanchester. (fn. 11) Other natives of Godmanchester who may be mentioned are William of Godmanchester, who was elected Abbot of Ramsey in 1267, (fn. 12) and Stephen Marshall, the Parliamentarian divine and one of the authors of Smectymnuus, (fn. 13) published in 1641.
The town seems to have arisen on the site of a Roman settlement here, which has already been described. (fn. 14) Its lay-out, however, has apparently been changed to suit the later requirements of a market town. Ermine Street, the Roman road from London to the north, and the Roman roads from Sandy and the south and from Cambridge, which joined it, stop abruptly at the points where they touch what is supposed to be the site of the Roman town, and their place is taken by a road which almost circuits the medieval town and so links them up. It was customary in most medieval market towns to arrange the lay-out of the streets so as to compel the traffic to pass through the market place and pay toll. It would appear that Godmanchester was laid out in this way as a market town, although there is little evidence of an early market here. The road from St. Neots to Huntingdon enters the town by West Street towards the south end of what was intended for the market place and passes that from Cambridge towards the north end, by East Street. In the same way the traffic to and from London and the north is carried by the road on the west side of the town, through the same place.
Entering the town from Huntingdon on the north, after crossing Huntingdon Bridge, which has already been described, (fn. 15) the road passes over a causeway which was apparently of ancient construction, as we find that in 1279 its repair was charged on a meadow in the tenure of the prior of St. Mary's, Huntingdon. (fn. 16) In 1331 it was rebuilt (fn. 17) and in 1433 it appears that the road was carried over a series of small bridges. (fn. 18) The causeway was again rebuilt in 1637 by Robert Cooke as a thank-offering for his escape from drowning in a flood here. A stone in the parapet of the southern of the two bridges, each of eight arches, of which the causeway is composed, bears an inscription copied from an earlier one, 'Robertus Cooke ex aquis emersus hoc viatoribus sacrum D.D. 1637.' The bridges underwent repairs in 1767 and were rebuilt in 1784. The causeway (fn. 19) now forms a fine wide approach to the town, with many half-timbered houses of the 17th century and later, on either side. At the north-west corner of East Street stood the vicarage, a 17th-century house, lately demolished; adjoining it on the east side is Church Lane, leading to St. Mary's Church. A little to the east on the south side of East Street is a range of three picturesque half-timber houses with overhanging upper story and an overhanging gable at the west end. The western of the two original chimney stacks bears the date 1611 and the eastern 1613. Over a fireplace in the east room on the first floor are painted the Stuart royal arms with the initials I.R. for James I. There are other 17th-century houses in East Street. Opposite to East Street in the Causeway is the New Court or Town Hall, built in 1844, at which time this part of the Causeway was raised 2 ft. The Town Hall was largely rebuilt in 1899. (fn. 20) Queen Elizabeth's Grammar School, a brick building with tiled roof, built about 1560, faces the new Court Hall. It originally consisted of a hall and two-storied porch, bearing above the window of the upper story the inscription 'Eliz. Reg. hujus scholae fundatrix,' over which is a sundial bearing the words 'Sibi Aliisque.' It was restored in 1851 and some buildings were added on the north side. Near the school was the 'cage' for the temporary safeguarding of prisoners, which was built in 1687. The governors of the school, however, complained that the position was 'very inconvenient and unapt,' and so the overseers were ordered to build it near the Court Hall Yard. (fn. 21) In the main street, probably opposite St. Ann's Lane, was a cross called St. Ann's Cross, mentioned in 1526 (fn. 22) and 1545, (fn. 23) and may have existed as early as 1279; tenants of Godmanchester are described as 'ad crucem.' (fn. 24) The road south to old Court Hall was then apparently called Post Street and later Silver Street. Pinfold Lane, which goes off eastward, is referred to in 1539. (fn. 25) In it are the almshouses erected in 1738 by Mrs. Barbary Manser for four dwellings and rebuilt in 1859 for two dwellings. In West Street are some 17th-century half-timber houses, and on the outskirts of the town is a timber and plaster house, formerly the 'Shepherd and Dog' Inn, which bears the date 1593 in the south-west gable. The upper story formerly projected, but has been underbuilt in brick. Further west on the opposite side is Belle Isle House, a 17th-century half-timber house. Returning to the main street, the house at the northeast corner of the island site has an overhanging upper story. Near this spot stood the Horse Shoe Inn in Post Street, (fn. 26) where much of the business of the town was transacted. Southward is Old Courthall, called from the place where the Court Hall, which was pulled down in 1844, formerly stood at the junction of Silver Street and the old bridle road running to Toseland. (fn. 27) At first apparently the hall was only a covered inclosure (fn. 28) in which the view of frankpledge was held, the courts and council meetings or 'parvis' being frequently held in private houses, a custom which persisted even after the Court House was built in 1508. (fn. 29) The Court House was apparently a half-timber building with overhanging gables, and around the walls in the hall were oak benches for the bailiffs. (fn. 30) Near the hall was the 'Pondefolde,' before the gates of the prior of Merton, which may be identified with the town pound, from which Pinfold Lane possibly took its name. Here the king had the right to impound the cattle distrained at the hundred court. (fn. 31) In Old Courthall are two 17th-century inns, the Queen Victoria Inn, a timber and plaster house with overhanging upper story, and the Red Lion Inn, a brick house. Corpus Christi Lane no doubt takes its name from the gild of that name which existed in the town in the 15th century. Here and in Duck End are some 17th-century cottages.
Ermine Street, which is not on the site of the original street of that name, comprises some interesting 17th-century houses, particularly Tudor House, of timber and plaster, at the north end of the street. It bears the date 1600 in the south gable and 1603 on the doorway. There are also two other good timber and plaster houses of a later date in the street. On the Cambridge Road is a 16th-century half-timber house, and also a brick house with a stone panel bearing the date 1714. On the west side of the London Road, on the outskirts of the town, is Porch Farm, a 16th-century house which takes its name from a picturesque wooden porch with brick base added at the end of the century; on the opposite side of the road is Lookers Farm, a 17th-century house with a good chimney stack.
MANOR
¶The manor of GODMANCHESTER was held by Edward the Confessor as 14 hides. (fn. 32) It was valued at £40 a year, which was a sum which it paid in 1086 to William the Conqueror, who succeeded to it as crown land. (fn. 33) Thus, as ancient demesne of the crown, it acquired certain privileges and obligations. (fn. 34) Before Michaelmas, 1190, (fn. 35) Richard I granted Godmanchester to David Earl of Huntingdon, at the increased farm of £50 to hold at the king's pleasure. (fn. 36) In 1194 a new grant in fee was made to the earl and his heirs. (fn. 37) The manor appears to have been in King John's hands in 1199, (fn. 38) but in the same year a new charter was obtained by the earl, (fn. 39) who held it in 1210–12 by the service of one knight's fee. (fn. 40) It again came into the king's hands in 1212, perhaps the most important date in the history of Godmanchester, for in that year King John granted the manor to 'the men of Godmanchester' to hold at the fee-farm rent of £120 a year. (fn. 41) Subsequent grants of the manor by Henry III in 1217 to Faulkes de Breauté, (fn. 42) in 1224 to the Master of the Templars for a debt, (fn. 43) and in 1236 to Eleanor of Provence as part of her dower, (fn. 44) were presumably grants of the rent only. In 1267 the fee-farm rent was granted to Edmund Earl of Lancaster, the king's second son, to hold by military service. (fn. 45) Queen Eleanor, as a widow, unsuccessfully sued her son in 1278 for the manor. (fn. 46) The possession of the rent was also complicated by the claims of Margaret Countess of Derby, one of the eventual co-heiresses of David of Huntingdon. (fn. 47) She seems to have obtained a grant of the manor from Edward I, and a similar grant was made by Edmund for her life at the annual rent of 12d. (fn. 48) Many of her receipts to the town for the fee-farm rent are still in existence. (fn. 49) On her death it reverted to the earls of Lancaster and the manor formed part of the Duchy of Lancaster, finally merging in the crown on the accession of Henry IV. (fn. 50) In 1662, Charles II granted the annual fee-farm rent to Edward Earl of Sandwich, (fn. 51) and it is still paid by the borough to the present Earl of Sandwich.
The charter of 1212 had transferred all the manorial rights at Godmanchester to the men of the manor to hold from the king and his heirs. (fn. 52) The privileges attached to the manor are not specified, but David Earl of Huntingdon had sac and soc, toll and theam and infangenthief, (fn. 53) and these, with possibly further rights, were exercised by the men of Godmanchester. The grant made the town, what is somewhat rare, a self-governing manor or liberty. It did not become a borough, and except the right of self-government, and the custom of borough-English, had none of the usually accepted marks of a borough. The charter was confirmed by Edward I, Edward III, Richard II, Henry IV, Henry V, Henry VI, Edward IV, Henry VII, Henry VIII, Edward VI, Mary and Elizabeth. (fn. 54) Richard II, however, added a definite list of the privileges enjoyed by the men of Godmanchester. In 1381 he recognised that they and their predecessors in virtue of the charter of 1212 had the chattels of felons and fugitives and waifs and strays, (fn. 55) but in his charter of 1392 they were to have chattels of felons, fugitives, suicides, outlaws and those who renounce the realm of England, infangenthief, outfangenthief, and all forfeitures within the manor, both from residents and foreigners. (fn. 56) He also expressly confirmed their privilege as tenants of ancient demesne, of freedom from toll and similar dues throughout the kingdom. (fn. 57)
The earlier development of the manor from pre-Conquest days, which enabled the men of Godmanchester to obtain a grant of self-government, is unfortunately obscure. We learn little from the Domesday Survey (1086) as to the status of the inhabitants, but it seems probable that the 80 villiens and 16 bordars of Godmanchester, there recorded, (fn. 58) had been a community of free sokemen, holding their lands for a rent payable to the king; indeed in 1279 the tenants of Godmanchester all claimed to be and were accepted as free sokemen, with no bondmen among them. (fn. 59) The pre-Conquest organisation seems to have persisted to some extent during the 12th century, when payments to the sheriff are entered on the Pipe Rolls as due from the commonalty (communis) of Godmanchester. (fn. 60) As already pointed out, the payment of £40 from the manor in 1066 represented the amount received by the king, and it is possible that each holding was already assessed to pay its share of this sum annually. Such a practice was certainly established after 1212, and in 1279 over 500 tenements were assessed for payment of the fee-farm rent, generally at the rate of 8d. an acre. (fn. 61) The system i still in existence, each acre now paying 1d. towards the rent.
The most important result of the grant of the manor was that the king's officers ceased to hold the courts, though the phrases 'the King's manor' or in Elizabeth's reign 'the Queen's court' remained in use. (fn. 62) In 1286 the two town bailiffs claimed on behalf of themselves and the commonalty of the town to have gallows and to hold the view of frankpledge freely, but it was proved that they paid an annual fine of 20s. to the sheriff for the privilege. (fn. 63) In the 15th century the Duchy court decreed that this payment should no longer be made to the sheriff. (fn. 64) The bailiffs also held the usual three-weeks court of the manor, which was peculiarly important on the ancient demesne of the crown. The court rolls are preserved at Godmanchester from 1271; at first no distinction is made in the headings of the rolls between the two courts, the view only being distinguished by the presence of the 12 jurors. (fn. 65) By 1324, however, the roll of the view was kept separately, (fn. 66) though the regular series of rolls does not begin until the reign of Edward III.
The privileges of the liberty of Godmanchester oelonged to the tenants of holdings assessed to the payment of the fee-farm rent, their sons, daughters and widows. (fn. 67) Sons were admitted on reaching the age of twenty, daughters at sixteen. (fn. 68) Foreigners, or those living outside the manor, were also admitted to the freedom of the town at the three-weeks court, by the consent of the commonalty, on payment of a fine and the taking of an oath. (fn. 69) Sureties were required during the 15th century, but the custom disappeared in the reign of Henry VII. (fn. 70) All tenants were bound to be present at the view of frankpledge, and they elected the twelve jurors for the year, but it is not clear whether the tenants or all admitted to the freedom made this election. (fn. 71) Besides the ordinary business of the view, the bailiffs and jurors declared the customs or by-laws of the manor and acted as a town council. The earliest enrolled declaration is in 1278–9, (fn. 72) but in 1324 the commonalty empowered the two bailiffs and the jurors to draw up a custumal which should be accepted by all. The result represents the codification of ancient usage rather than the introduction of new rules. (fn. 73)
A second edition of the custumal was made in 1465, and later additions of the following century have been added on the same roll. (fn. 74) In 1324, for administrative purposes, the town was divided into four quarters or wards named after the chief streets of Godmanchester. The government consisted of two bailiffs, elected for one year by the twelve jurors. The bailiffs were chosen one year from Post Street and Erning (Arning) Street and in the alternate year from West Street and East Street. The elections of all officers took place in the court held next before the Nativity of the Blessed Virgin. All rolls were given into the custody of four keepers of the common chest. The complete list of other officials is not given, but mention is made of the collectors of the fee-farm rents and the chief warden of the mills. All officials were to render account of their year of office to the two bailiffs and the jurors. (fn. 75) The rolls of the coroners of Godmanchester exist for the reign of Edward II, so that they must have been functioning in 1324, although their election is not recorded till 1482. (fn. 76) In the 15th century, the election of the officers is regularly recorded in the court books of the threeweeks court. The officials then consisted of the two bailiffs, two constables, eight collectors of the farm, two from each street, two churchwardens, four collectors of amerciaments of the view, the collectors of the aletoll, the warden of the water and the subbailiff. (fn. 77) In 1484, the record shows that three jurors of the leet were elected from each street; (fn. 78) in 1485, the warden of the swans appears, (fn. 79) and in 1486 the bellman. (fn. 80) The clerk of the court is mentioned in 1376, (fn. 81) but no election is shown till 1497, (fn. 82) and it was probably a permanent and not an annual office. The business at the three weeks court consisted of the admission of freemen, landsuits and the surrenders of land, peculiar to manors of the ancient demesne, and civil cases where the damages claimed were under 40s. (fn. 83) In 1592 it was ordained by the bailiffs and jurors that in future cases in this court should be heard by the two bailiffs, three of the twelve suitors at the court on the day of trial and three or four ex-bailiffs. (fn. 84) Appeals from the manorial court were made to the Chancellor of the Duchy of Lancaster and were heard in the court of the Duchy. (fn. 85) All land in Godmanchester, except the original endowment of the church, (fn. 86) was, and still is, held in socage of the ancient demesne of the crown. (fn. 87) The tenure was never merged, as elsewhere, in copyhold, although in the 16th century land is occasionally described as held by copy of court roll. (fn. 88) Every tenement when it changed hands was surrendered in court into the hands of the bailiffs, who gave seisin to the incoming tenant on payment of a fine or gersom. (fn. 89) This procedure is still followed, but the surrenders are not made in court, but only to the mayor of the borough and, under the Law of Property (Amendment) Act of 1924, this very rare survival of socage of the ancient demesne is disappearing. Each tenement when it is surrendered to the mayor passes to the incoming tenant as ordinary freehold property. All land suits were heard in the three-weeks court; (fn. 90) the cases were begun by the king's little writ of right close. The first writ appears on a 13th-century court roll (fn. 91) and the actual writs are generally attached to the roll on which the case was recorded. (fn. 92) A writ was brought into the Court of Pleas as late as 1805. (fn. 93) The procedure closely followed that of the royal courts in freehold suits. In the early cases in the 13th and 14th centuries, an assize was held with twenty-four jurors, (fn. 94) but later fines and recoveries 'according to the custom of the manor' were more common. (fn. 95) The town was very jealous of its rights, and there were many complaints in the Duchy Courts that tenants had been impleaded in the common law or other royal courts instead of the manorial court. (fn. 96) Except in the use of the little writ of right close, the Godmanchester tenure approximated to free socage and all the terms of a freehold tenure were used: a daughter was given her land in free marriage; (fn. 97) a widow obtained her dower; (fn. 98) no servile services were paid and the land was held for suit of court and a money rent, without even the boonwork often due from freehold land. (fn. 99) From the customal of 1324, it appears that a tenant could assign, sell or bequeath his land by will, saving only the right of the widow to her dower. (fn. 100) This right of the widow persists at the present day, so that a man still cannot sell his land without his wife's consent. The only other restriction in 1324 was the rule forbidding the sale of land to a foreigner or an ecclesiastic. (fn. 101) Land still descends by the rule of Borough English to the youngest son of the first wife, unless testamentary dispositions have been made bequeathing it differently. (fn. 102)
BOROUGH
Godmanchester remained a selfgoverning manor for nearly 400 years, but in the 16th century the town was increasingly prosperous and the townspeople wished for the privileges of incorporation. In their documents the use of such terms as corporation and burgess crept in, (fn. 103) and during a lawsuit in 1569 it was claimed that Godmanchester was 'an ancient borough time out of mind.' (fn. 104) The town used a common seal, (fn. 105) but legally they were not incorporated and when, in 1585, a newly admitted tenant, named Richard Fairpoint, defied the authority of the bailiffs and commonalty, he threatened to sue the bailiffs, officials, and chief inhabitants one by one. (fn. 106)
A charter of incorporation was obtained from James I in 1604, and Godmanchester became a free borough, under the name of 'the Bailiffs, Assistants and Commonalty of the borough of Gumecestre, alias Godmanchester.' (fn. 107) The government of the town, however, was but slightly altered, the Common Council being formed of two Bailiffs and twelve Assistants, who replaced the jurors of the view of frankpledge in matters of town legislation. The first officials were appointed by King James, but the bailiffs after a year of office were in the future to be elected in the Court next before the Nativity of the Virgin Mary by the existing bailiffs and assistants. The assistants were appointed for life and were replaced from the burgesses of the borough by election by the bailiffs and remaining assistants. (fn. 108) It may be noticed that the new constitution was less democratic and placed the power of election in the hands of the Common Council instead of the tenants and freemen. Even the jurors of the leet were in 1615 to be impanelled by the bailiffs. (fn. 109) Other officials under the new charter were the steward, (fn. 110) recorder and town clerk. The borough and manor were granted to the corporation to hold as previously at a fee-farm rent of £120 of lawful English money. (fn. 111)
During the Commonwealth, preliminaries were begun for obtaining a new charter, but nothing was actually done. (fn. 112)
In 1684, the charter of James I was surrendered to Charles II, but it was not restored before his death (fn. 113) and the following year James II granted a new charter. (fn. 114) The differences in it were small and, after the Revolution of 1688, all corporations were ordered to resume their former charters (fn. 115) and the corporation acted under the charter of 1604 until the Municipal Corporations Act of 1835. (fn. 116)
The lesser officials, though not named in the charter, were unchanged after the incorporation of the borough and the jurisdiction of the courts remained the same, though they became the courts of the bailiffs, assistants and commonalty instead of the courts of the King. (fn. 117) The manorial court became known as the Court of Pleas. (fn. 118)
A new edition of the by-laws was promulgated in 1615, repeating the main provisions of the older custumals of 1324 and 1465 and later enactments. Considerable additions had been made in the regulations of common rights; the most important, enacted in 1607, provided that only tenements constituted or divided before 28 September 1601 should have the right of common attached to them. (fn. 119) In consequence of these common rights, the freedom of the borough became of considerable value, and large sums were paid by foreigners for admission. (fn. 120) The curious custom by which a freeman gave a bucket and two scoops on admission is mentioned in 1635. (fn. 121) Afterwards the gift was commuted for money, but the system of purchasing the freedom of the borough came to an end in 1875, and the last payment instead of the bucket and scoops was made in 1876. (fn. 122) Now the freedom is an hereditary right and freemen only sign the roll on admission.
In 1835 the old constitution was swept away under the Municipal Corporations Act; a mayor and 4 aldermen and 12 councillors replaced the two bailiffs and assistants and the franchise was vested in the ratepayers. (fn. 123) The Court of Pleas had been growing of less and less importance, a few cases of debts and surrenders of land being its only business, but it continued as the mayor's court till 1847. (fn. 124) Special courts, however, were held for surrenders and giving seisin of land, (fn. 125) but latterly these have taken place in the mayor's presence only. The business of the court leet is now confined entirely to the stocking of the commons. It is held once a year by the mayor, when the 'grass-hirers' are appointed for the year, but the twelve jurors are no longer impanelled. (fn. 126) The limitation of the enjoyment of common rights to freemen tenants of commonable houses has led to a good deal of litigation, while the gradual exclusion of the freemen from the government of the borough has brought about outbreaks of discontent on their part. (fn. 127)
The seal of the borough is circular, 15/8 in. in diameter, with the device of a fleur de lis, possibly in reference to the dedication of the Parish Church, with the legend 'Commune Sigillum Gumecestre.' It seems to be of 13th century date. The mace is of silver of excellent design and bears the date 1745. The mayoral chain is of gold with enamel medallions, given by different donors since 1896.
For parliamentary purposes the borough was united to Huntingdon, which sent two members to Parliament. In 1867 the representation was reduced to one member and in 1885 it was merged into the county constituency.
No right to hold a market appears to have been granted to Godmanchester, but it seems probable that a market was held at the Horseshoe corner. In the bailiffs' accounts for 1533, there is an item paid for crying a cow and two stray horses in the market, (fn. 128) and in 1615 it certainly was the custom to bring fish to the 'Common Market' on Fridays. (fn. 129)
A fair on Easter Tuesday and the following Wednesday was granted by James I in the charter of 1604, together with a court of pie-powder. (fn. 130) It developed into an important horse and cattle fair held in the streets of the town near the old Court Hall. The cattle and sheep disappeared by 1870 after the rinderpest outbreak of the previous years, (fn. 131) but the horse fair continued till Easter 1914. It had been lessening in importance for some years and has never revived since the war. The charter of James II granted a second fair on the Tuesday after the Feast of SS. Simon and Jude, but the right to hold it ceased after the resumption of the old charter in 1688. (fn. 132) The court of pie-powder was held during the 17th century, (fn. 133) but it certainly was no longer held in 1834. (fn. 134)
¶The control of the waters of the Ouse has always been a matter of great importance to the town of Godmanchester. In the 13th century, the obstructions in the river put up by the Abbot of Ramsey, the Prior of Huntingdon and Reginald de Grey as lords of the mills respectively at Houghton, Hartford and Hemingford Grey led to complaints on the part of Huntingdon and not of Godmanchester, (fn. 135) but in the 15th century the latter town suffered severely by the continual flooding of its meadows. A series of complaints were made to the Court of the Duchy of Lancaster by the bailiffs and commonalty (fn. 136) and finally in 1524 the right to control the floodgates at Houghton and Hemingford was transferred from the Duchy authorities to the men of Godmanchester. (fn. 137) This right still exists and has been safeguarded in the various schemes for the improvement of the Ouse navigation, begun by Arnold Spencer in 1638. (fn. 138) It was finally confirmed to the borough in a judgment of the House of Lords in 1897 against Mr. Simpson, who had in 1893 acquired by purchase the entire rights of navigation granted to Spencer, and in the following year began an action against the corporation to prevent them from opening the sluice gates at Godmanchester, Hemingford and Houghton in times of flood. (fn. 139)
In 1279, the bailiffs of Godmanchester claimed that the town held a free fishery by the grant of King John and that they formerly had the right, as appurtenant to the manor, of fishing from Hayle to Swiftiswere, but were prevented by the Bishop of Lincoln and others from doing so. (fn. 140) The right to the free fishery continued, and from the borough custumal drawn up in 1615, it appears that the 'common fishers' of the town were bound to bring their fish to the common market at the Horseshoe corner every Friday and whenever they had fish to sell, on pain of a fine of 6s. 8d. (fn. 141).
In 1086 three water-mills were attached to the manor of Godmanchester, rendering 100s. yearly to the king. (fn. 142) The mills passed with the manor (q.v.) to the men of Godmanchester and in 1279 they paid 15s. a year to the fee-farm rent and a holm containing 8 acres was attached to them. (fn. 143) At the close of the 15th century they were let on lease, and this system seems to have been continued by the corporation until 1884. (fn. 144) At that time no tenant could be found. The corporation applied for leave to sell the property, but opposition was made on the ground that the freemen had the right to have their corn ground freely on the grist stone. No sale took place and the old mill stood derelict (fn. 145) and has been finally pulled down since 1926. A windmill is mentioned in 1599, when it was sold by Robert Green to Oliver Cromwell, alias Williams. (fn. 146)
CHURCH
The Church of ST. MARY consists of a chancel (44 ft. by 20 ft.) with organ chamber and two vestries on the north side, nave (72 ft. by 27 ft.), north aisle (15 ft. wide), south aisle (19 ft. wide), west tower and spire (19 ft. by 17½ ft.) and north and south porches. The walls are of stone and pebble rubble with stone dressings, except the tower, which is of ashlar. The roof coverings are of lead.
¶The church is mentioned in the Domesday Survey (1086) but, except for a few stones in the walling, nothing of this early building remains. The church seems to have been rebuilt about the middle of the 13th century, and of this period are the chancel, the west wall of the nave, and small parts of the west walls of the aisles. About 1340 a north vestry was added to the chancel, and at the end of this century and extending into the next a further reconstruction took place, beginning at the west end of the aisles and embracing the arcades, clearstory and porches, and the raising and altering of the chancel. The tower and spire, being ruinous, were taken down and rebuilt in 1623. The upper part of the south porch was rebuilt probably in 1669. The roofs and parapets were repaired early in the 19th century; the church was generally restored in 1853, the vestry rebuilt and the organ chamber and choir vestry added in 1860. A general restoration took place in 1885, and the chancel was restored in 1912.
The 13th-century chancel, reconstructed and raised c. 1510, (fn. 147) has an east window of three modern lancets. The north wall has a 15th-century two-light window, a 14th-century doorway to the clergy vestry, a 13th-century doorway (visible in the choir vestry), and a modern arch to the organ chamber. The south wall has three 15th-century windows of two-lights, the western set within an earlier opening, and a 15th-century doorway.
The chancel arch is two centred and of two chamfered orders resting on similar responds; most of the stones are of the 13th century, but the arch has been reconstructed and raised, c. 1490, (fn. 148) cutting into the sills of two 13th-century lancets in the gable above, the splays of which still retain some original painted decoration. Under it is a modern; screen. The low-pitched roof is practically all modern; the jack-legs rest on modern shafts and corbels.
The organ chamber and the two vestries on the north are modern, but in the east wall of the former is a reset 15th-century two-light window doubtless from the north wall of the chancel; and the vestry has a 14th-century single-light window reset.
The nave arcades, c. 1500, are of five bays, with two-centred arches of two moulded orders supported by narrow piers formed by the continuation downward of the outer orders of the arch between two attached shafts with moulded capitals and bases. The contemporary clearstory has five two-light windows on each side. The contemporary roof is of low pitch, has moulded beams, jack-legs and braces, but has been much restored.
The north aisle, c. 1500, has a five-light transomed east window with remains of niches in the splays, which now opens into the organ chamber; (fn. 149) at the extreme south end is a broken piscina. The north wall has four three-light transomed windows, and a reset 13th-century doorway, above which is a blocked doorway opening into a chamber over the porch. The west wall has a four-light transomed window, to the south of which is the splay of an earlier window. The pent roof has plain beams and curved braces, and the jack-legs are supported on carved corbels.
The south aisle, c. 1500, has in the east wall a fivelight transomed window, and a blocked doorway to the rood staircase. The south wall has three threelight windows and a two-light window, all transomed, a doorway with a moulded arch and jamb-shafts flanked on the outside by two niches, and a squareheaded doorway to the stairs leading to the chamber over the porch. The west wall has a four-light transomed window, to the north of which is the jamb and splay of an earlier window. The stairs to the rood loft were in a circular turret outside the wall at the north-east corner, now used as a smoke flue. The roof is similar to that of the north aisle.
The west tower, built in 1623, (fn. 150) has a 13th-century tower arch of three chamfered orders supported on semi-octagonal responds with carved stiff-leaf capitals and moulded bases. The west doorway has a moulded two-centred arch on sunk chamfered jambs and moulded imposts; (fn. 151) above it is a sunk panel with a shield bearing a fleur de lis and a scroll inscribed 'BVRGVS GVMECESTRE,' and above this another panel with date '1623.' Still higher are a pair of twolight windows with semicircular heads. In the next stage the north and south walls have each a two-light; and the belfry has coupled two-light windows with transoms. The tower has buttresses square at the angles, and is finished with an embattled parapet with pinnacles at the angles and a large fleur-de-lis on the central merlons. Behind the parapet rises an octagonal spire with three tiers of lights all on the cardinal faces; the top is 151 ft. 3 in. above the ground. The whole of the details are strongly tinged with Renaissance feeling, but a successful attempt has been made to harmonize with the architecture of the church.
The 15th-century north porch has a moulded two-centred arch on jambs with engaged shafts; the side walls have each a two-light window. Single-light windows in the east and west walls light the chamber above, and there is now a modern single-light window in the north wall. There is a small chamber over this porch, but the present roof and parapets are modern.
The 15th-century south porch has a four-centred outer archway with lily-pot at the apex of the label; on each side of it are large niches. Each side wall has two two-light windows. The chamber above, which is of later date, has a small single-light window in each of the outer walls, and a beam in the roof is dated 1669.
The 13th-century font (fn. 152) is an irregular octagon with crude carved heads projecting from the diagonal faces; the stem and base are modern.
There are eight bells, inscribed (1) Intactum sileo percute dulce cano: T. Osborn, Downham, fecit, 1794; (2) and (3) T. Osborn, founder, 1794; (4) Thomas Osborn, fecit. Our voices shall with joyful sound. Make hills and valleys eccho round. 1794; (5) T. Osborn, fecit, 1794; (6) J. Taylor & Co., Founders, Loughborough, 1870. F. T. Mc.Dougall, D.C.L., Vicar. P. E. Tillard, Henry Quince, Churchwardens; (7) T. Osborn, founder, 1794; (8) Revd. Castle Sherard, Rector, (fn. 153) Jno. Martin, Robt. Waller, Bailiffs, Jno. Scott, Richd. Miles, Ch. Wardens, T. Osborn, fecit: 1794. A sanctus bell seems to have remained as late as 1763. (fn. 154) Osborn had cast the whole peal of eight in 1794, using the metal of an earlier set of five; (fn. 155) the old fourth bell had been cast in 1710, by a shepherd at the Angel Inn in Godmanchester. (fn. 156) The bells were rehung and the 6th bell recast in 1870; it apparently had no inscription on it.
The 15th-century chancel stalls have shaped divisions with carved elbows, poppy heads and misericords, and panelled and traceried fronts. The carvings on the misericords include a falcon displayed, a dog with collar and resting on a cushion, a fleur-de-lis on a shield, a hare in the midst of a sun-in-splendour, (fn. 157) an ape, a wyvern, a fox and goose, the letters W.S. on a shield, (fn. 158) a cat and mouse; on the elbows a jester, angels, crowned heads, &c.; on the poppy heads two owls back to back, four birds, wyverns, etc.
Some of the fronts and backs of the modern seating and some of the bench ends have 15th-century tracery inserted in them.
In the nave is a chained oak poor-box, circular, bound with metal, and with a painted inscription. (fn. 159)
On one of the south buttresses of the chancel is a late 13th-century carved wheel-dial; and on the gable of the south porch is a small dial inscribed 'G. 1623. W.S.'
Lying loose in the porch is a portion of a 12th-century circular stone shaft with scale ornament.
On the floor of the nave is an early 16th-century brass figure of a civilian, with indents for two wives, two groups of children, and inscription panel; and in the chancel is the indent of an inscription plate.
There are the following monuments: In the chancel, to the Rev. Geoffrey Hawkins, Rector of Higham Gobion, Beds, d. 1727 (son of Geoffrey Hawkins, Rector of Chesterton, Hunts), Mary, his wife, d. 1750, and Hannah Worley, widow, d. 1771; Martha (Maylam) wife of George Rowley, d. 1765; John Hawkins, d. 1806; the Rev. Charles Gray, Vicar, d. 1854; and windows to the Rev. Charles Gray, Vicar, 1854; the Rev. W. P. E. Lathbury, Vicar, d. 1855; the Rev. John Hartley Richardson, curate, d. 1863; and the Rev. Henry Hart Chamberlain [d. 1899]. In the nave to Elizabeth (Meadows) wife of Edward Martin, d. 1805, and Edward Martin, d. 1853; Robert Hicks, d. 1825, Mary, widow of Rev. S. Hicks, Rector of Wrestlingworth, Beds, d. 1805, John Hicks, d. 1827, and Mary widow of Robert, d. 1862; floor slabs to Alured Clarke, d. 1744, Ann, his widow, d. 1755, and John Clarke, d. 1745; William Mehew, d. 1772, and Ann his wife, d. 1793; William Mehew, d. 1792; and Richard Miles, d. 1834. In the north aisle, to Alured Clarke, d. 1744, and family; Jos. Bull, d. 1764, Ann his wife, d. 1780, and Elizabeth their daughter, d. 1791; Thomas Townsend, d. 1792, Martha his wife, d. 1789, John, their son, d. 1799, and Ann, widow of John, d. 1817, James Stratton, d. 1800, son-in-law of Tho. Townsend, Ann his wife, d. 1835, Ann their daughter, d. 1826, George Turney her husband, d. 1825, and George Turney their son, d. 1835; John Chapman, d. 1858, and Edward Theodore, his son, d. 1859, Mary Chapman, widow of John, d. 1899; War Memorial 1914–18; and windows to Bishop Francis Thomas McDougall, Vicar, erected 1903; Frederick Robert Beart, d. 1905; Emma Frances Amelia Baumgartner, d. 1911. In the south aisle, to Thomas Betts, d. 1696, and Elizabeth his wife, d. 1700; Edward Martin, d. 1799, Alice his relict, d. 1801, and Harriet their infant daughter, d. 1788; John Martin, d. 1822, and Mary his wife, d. 1854; Henry Percy Tillard, d. 1858; John Thomas Baumgartner, d. 1874; Algernon Tillard, d. 1887; Francis Bonham Tillard, d. 1903, Helen wife of General Robert Julian Baumgartner, d. 1911; Mary Emily (Tillard) wife of Col. I. F. R. Thompson, d. 1915, and Lt.-Col. Ivan Frank Ross Thompson, d. 1917; Allen Victor Herbert, d. 1918; floor slabs to Thomas Bentley, d. 1709; John Martin, d. 1752; Elizabeth daughter of Samuel and Elizabeth Fox, d. 1755; Jane, relict of John Martin, d. 1789; and windows to two children of J. T. and P. Baumgartner, d. 1827 and 1844; Phoebe, wife of John Lancaster, d. 1833; John Thomas Baumgartner, d. 1874; Philipa Julia (Baumgartner) wife of Philip Tillard, d. 1885; Philip Tillard, d. 1887; the Rev. Preston John Williams, Vicar, erected 1894; General Robert Julian Baumgartner, d. 1895. In the tower, windows to Edward Martin, d. 1835, and Elizabeth his wife, d. . . . .; and William Beart, d. 1852. In the south porch to the wife and children of the Rev. H. H. Chamberlain.
The registers are as follows: (i) Baptisms, 23 Dec. 1604 to 3 Jan. 1642–3; marriages, 3 Jan. 1603–4 to 30 Aug. 1653, and 6 March 1742–3 to 8 Sept. 1754; burials, 1 Feb. 1604–5 to Dec. 1647, and 1653; (ii) baptisms, 30 Sept. 1653 to 5 Aug. 1660, and three entries in 1669, 1671 and 1674; marriages, 9 Jan. 1653–4 to 16 April 1718; burials, 3 Oct. 1653 to 14 May 1717; (iii) marriages, 13 April 1718 to 11 Jan. 1753; burials, 31 March 1718 to 24 Dec. 1751; (iv) baptisms and burials, 20 Oct. 1754 to 22 April 1798; (v) the official marriage book, 1 Aug. 1754 to 5 Nov. 1783; (vi) the same, 10 Nov. 1783 to 28 Feb. 1811; (vii) baptisms and burials, 13 Jan. 1798 to 30 Dec. 1812; (viii) the official marriage book, 6 March 1811 to 25 Oct. 1812. The first two books are in considerable disorder and apparently several years are missing, and the second book is much damaged by damp. The first book has been rebound and the second requires similar treatment.
The church plate consists of: A silver cup of Elizabethan date, no date letter; a silver gilt cup and cover paten, hall-marked for 1559–60; a silver plate engraved 'Benedicamus Patrem et filium cum spiritu,' and inscribed 'To the Glory of God and the use of St. Mary's Church, Godmanchester, 1848. E. I. W. dedit,' hall-marked for 1846–7; a silver alms-dish, engraved 'hilarem datorem diligit Deus,' and inscribed as last, hall-marked for 1847–8; a plated dish and flagon, the latter inscribed 'The gift of Charles Gray, M.A., Vicar, to the Parish Church of Godmanchester, A.D. 1834.'
ADVOWSON
The Church of St. Mary (fn. 160) is stated to have been given with 3 hides of land by King Edgar (c. 969) to the monks of Ramsey, (fn. 161) but it was no longer in their possession at the time of the Domesday Survey (fn. 162) and they never seem to have laid claim to it. In 1086 a church and priest were attached to the manor (fn. 163) and remained in royal possession until Stephen gave the church to Merton Priory in Surrey. (fn. 164) In 1284, the endowment of the church consisted of 48 acres of land and also 15 acres of meadow held by the Prior of Merton in commutation for all tithes of hay. (fn. 165) He held other lands, but these were assessed to the fee-farm rent and were not spiritualities. (fn. 166) After the Dissolution of the Monasteries, the rectory was granted in 1542 to the dean and chapter of Westminster (fn. 167) and except during the reign of Mary and the Commonwealth they have owned it ever since. (fn. 168) It has been held by a succession of lessees and in a lease of 1640 the dean and chapter stipulated for entertainment for two days and two nights for themselves or their officers at the lessee's expense. (fn. 169)
Between 1209 and 1219 the vicarage was instituted and two houses, land and meadow, as well as the vicarial tithes were assigned to it. (fn. 170) The advowson of the vicarage has always been held with the rectory, (fn. 171) although the first recorded presentation by the dean and chapter of Westminster was not till 1599. (fn. 172) A custumal of the vicar's tithing was drawn up in 1599 in great detail and is specially interesting in showing the payments made from parishioners who were not landholders. (fn. 173) In the 17th century the vicarage was too poor to support a suitable vicar for the town and consequently in 1655 the Town Council decided to purchase a house called the Star, next to the vicarage, which was ruinous. (fn. 174) The Star was finally annexed to the vicarage when the dean and chapter had recovered the patronage after the Restoration. (fn. 175) The purchase of the Star is an illustration of control of church affairs by the governing body both before and after Godmanchester became a borough. In 1532 the town officials appointed an organist and the expenses incurred over his engagement were charged to the bailiffs' account. (fn. 176) In the reign of Henry VI the two churchwardens appear amongst the elected officials of the town (fn. 177) and they accounted to the bailiffs and jurors. (fn. 178) Throughout the 16th, 17th, and 18th centuries the churchwardens' accounts were presented to the Town Council, although in the 18th century protest was apparently made against the practice. In 1712 a churchwarden, apparently not a freeman of the borough, brought the matter into the spiritual courts to the great indignation of the Council, who decreed that he was never to be admitted to the freedom and also indemnified his successors against any damages they might incur during the trial. (fn. 179) In 1824, the Common Council enacted a careful table of precedence for its members in the corporation pews in the chancel. (fn. 180)
CHANTRIES
The Chantry of the Blessed Mary (fn. 181) or Roode's Chantry, (fn. 182) in the parish church, was in existence in 1297 (fn. 183) and possibly earlier, since in 1279 Martin the chaplain was a town tenant of 4½ acres of land and some meadow, though his benefice is not named. (fn. 184) In 1307, Roger de Strateshill, probably the chaplain of the chantry, wished to endow it with 31 acres of land and 4 acres of meadow to provide a daily celebration of mass, but difficulties appear to have arisen with John Dalderby, Bishop of Lincoln (1300–1329). (fn. 185) The matter was taken up by the town, and at the request of Henry Roode, apparently one of the bailiffs, licence was obtained from the king in 1316 for Roger de Strateshill's gift. (fn. 186) Further gifts of land are recorded (fn. 187) and each incumbent was seemingly given seisin for his life by the bailiffs, 'who reserved the right to annul the grant, thus avoiding any grant of the lands in mortmain. (fn. 188) The chantry was thus especially associated with the town and the chaplain was bound to pray, in English, at the daily mass 'for the good state, welfare and prosperity of the Bayliffs of this town, and all the Comynalty of the same, fundars of this Chauntre.' (fn. 189) At the time of the dissolution of the chantries, the chaplain both provided assistance to the vicar and was also master of a grammar school. (fn. 190) The possessions of the chantry, together with those of the Gilds of Corpus Christi (q.v.) and the Holy Trinity (q.v.) were seized by the crown and in 1553 were leased to John Shepherd and others of the royal household for twenty-one years at an annual rent of £35 16s. 10d. (fn. 191) The fee-farm rents of £5 15s. 5d. due to the bailiffs of Godmanchester were paid by the crown until 1592, (fn. 192) when Elizabeth, in a new lease to Peter Proby, remitted the fee-farm rent and a charge of 4s. payable to the poor and received a lower rent from the lessee. (fn. 193) Soon after the grant of the charter of 1604, the borough unsuccessfully attempted to recover the chantry lands and were involved in lawsuits in the Duchy courts and considerable expenses, (fn. 194) the issue being complicated by the grant in fee, in 1606–7 by James I, of the disputed lands to Edward Newport. (fn. 195) In 1657, they were held by Robert Barnard, (fn. 196) but it seems possible that they were seized by the Commissioners for the sale of fee-farm rents during the Protectorate, (fn. 197) since at some subsequent date they were attached to the Rectory on whose 'lessee the old crown rent of £30 per annum is charged as an annuity in augmentation of the vicarage as also with the sum of £5 19s. 5d. to the annual fee-farm rent of the town.' (fn. 198)
The Gild of Corpus Christi is first mentioned in 1366, (fn. 199) and the fraternity was an established body in 1396. (fn. 200) It consisted of brothers and sisters governed by two wardens. (fn. 201) A later benefactor was John Copegray, chaplain of the gild and vicar of Alconbury (1463–69). (fn. 202) After the dissolution of the chantries, the endowments, which amounted in 1536 to £11 7s. 4d. a year, (fn. 203) passed with those of Roode's Chantry (q.v.). The name is still preserved in Corpus Christi Lane.
The Gild of the Holy Trinity was founded before 1279, when William, chaplain of the Trinity, held 1½ acre of land. (fn. 204) It was governed by two wardens (fn. 205) and is mentioned in wills of Godmanchester inhabitants, (fn. 206) but its endowments were small and at its dissolution amounted to only £3 4s. 9d. a year. (fn. 207) Edmund Archpole was then chaplain of both Corpus Christi (q.v.) and Holy Trinity Gilds, (fn. 208) but there does not seem to have been any formal amalgamation of the gilds. The lands of the gild followed the descent of those of Roode's chantry (q.v.).
Little is known of the origin of the Gild of St. John the Baptist, (fn. 209) but it was founded before 1359, when William Balle seems to have been the chaplain. (fn. 210) Possibly the gild had a separate chapel, since 'land next to the chapel' are mentioned at the same date. (fn. 211) The fraternity appears in the town rentals until 1549, (fn. 212) but all trace of it is afterwards lost and its lands do not appear in the certificate of chantry lands at the dissolution of the chantries. Nine acres of land formed the endowment of certain lights and lamps in the church, and they were valued at 22s. 2d. a year after deducting the fee-farm rent. (fn. 213) In 1553, obit lands appear in the lease of chantry lands to John Shepherd and to later tenants (fn. 214) and a payment of 1s. 10½d. a year to the bellman was chargeable on the chantry lands. (fn. 215)
At the present time there is a Particular Baptist Chapel, founded in 1815, and the Union Chapel, built in 1844, to replace an older chapel. (fn. 216)
CHARITIES
The following charities are regulated by a scheme of the Charity Commissioners dated 12 February 1926:—
Christopher Fisher in 1674 gave a piece of land containing 2 a. and 3 r. in Reed Meadow, and John Dryden by a declaration of trust dated 17 Dec. 1708 gave the sum of £200 which was laid out in the purchase of 24 a. 1 r. 20 p. of land, the rents to be applied in apprenticing poor children of the parish. The endowment of the charities now consists of £1,578 8s. 9d., 2½ per cent. Consols and various other sums of stock with the Official Trustees, the whole producing about £60 annually in dividends which are applied in apprenticing.
John Banks by will dated 19 November 1707 charged his lands and hereditaments in Dunton with a yearly payment of £12 to be applied for apprenticing and for the poor. The endowment now consists of a rentcharge of £12 per annum issuing out of Millow Hall Farm, Dunton, £21 1s. 5 per cent. War Stock and £25 4 per cent. Victory Bonds with the Official Trustees. £5, part of the rentcharge, is applied for the benefit of the poor and the residue £7 is applied for apprenticing.
Note.—Under clause 19 of the above-mentioned scheme the trustees are empowered to apply that part of the income applicable for apprenticing and not required for that purpose in assisting poor persons in the case of Banks's charity and in assisting poor boys for their advancement in life in the case of Fisher's and Dryden's charities.
Fishbourne's Charity. This charity consists of a rentcharge of 10s. per annum issuing out of hereditaments at Hartford. The rent is distributed by the mayor to four poor widows not in receipt of parish relief.
Anonymous Charity for Poor founded in 1727. The endowment of this charity consists of a rentcharge of 3s. 4d. per annum charged upon or issuing out of hereditaments in Post Street. This sum is distributed in bread amongst the poor of the parish.
Grainger's Gift. Robert Grainger by will dated 10 October 1578 charged his mansion-house in Godmanchester with one comb of wheat to be made into bread and distributed among the poor. The value of one comb of wheat is now charged upon property in Godmanchester now in the occupation of Mr. W. F. Beart and distributed to the poor of the parish in bread.
¶The charity known as the Rectory Charge was founded by deed dated 27 January 1443 for the benefit of the poor of the parish. The endowment consists of four quarters of wheat and three quarters of barley charged on the Rectory Farm, Godmanchester. Under the provisions of the above-mentioned scheme the vicar and the mayor (ex-officio trustees) and six representative trustees appointed by the Borough Council, were appointed the trustees of the charities.
Almshouses. These consist of four almshouses in East Chadleigh Lane, Godmanchester, built with money given in 1723 by Mr. Dryden, together with two small almshouses in Penfold Lane (known as Manser's Charity) formerly four houses but converted into two. There are no endowments in connection with these almshouses, which are kept in repair at the parish expense.
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!
Some background:
The Malaysian air forces trace their lineage to the Malayan Auxiliary Air Force formations of the Royal Air Force (RAF) formed in 1934. They later transformed into the Straits Settlements Volunteer Air Force (SSVAF) and the Malaya Volunteer Air Force (MVAF) formed in 1940 and dissolved in 1942 during the height of the Japanese advance over Malaya. The latter was re-established in 1950 in time for the Malayan Emergency and contributed very much to the war effort.
On 2 June 1958 the MVAF finally became the Royal Federation of Malaya Air Force (RFMAF), this date is celebrated as RMAF Day yearly. On 25 October 1962, after the end of the Malayan Emergency, the RAF handed over their first airfields in Malaya to the RFMAF, at Simpang Airport; it was opened on 1 June 1941, in Sungai Besi, Kuala Lumpur which was formerly part of Selangor and the national capital city. The first aircraft for the fledgling air force was a Scottish Aviation Twin Pioneer named "Lang Rajawali" by the then Prime Minister Tunku Abdul Rahman. Several Malayans serving with the Royal Air Force transferred to the Royal Federation of Malaya Air Force. The role played by RMAF was limited initially to communications and the support of ground operations against Communist insurgents during the Malayan Emergency. RMAF received its first combat aircraft with the delivery of 20 Canadair CL41G Tebuans (an armed version of the Canadair Tutor trainer). RMAF also received Aérospatiale Alouette III helicopters, to be used in the liaison role.
With the formation of Malaysia on 16 September 1963, the name of the air force was changed to "Tentera Udara Diraja Malaysia" or "Royal Malaysian Air Force". New types introduced into service included the Handley Page Herald transport and the De Havilland Canada DHC-4 Caribou. RMAF received Sikorsky S-61A-4 helicopters in the late 1960s and early 1970s which were used in the transport role. RMAF gained an air defence capability when the Australian Government donated 10 ex-Royal Australian Air Force (RAAF) CAC Sabre fighters. These were based at the Butterworth Air Base. After the withdrawal of British military forces from Malaysia and Singapore at the end of 1971, a Five Power Defence Arrangements (FPDA) agreement between Malaysia, Singapore, New Zealand, Australia, and the United Kingdom was concluded to ensure defence against external aggression. The RAAF maintained two Mirage IIIO squadrons at RAF/RAAF Station Butterworth, Butterworth Air Base as part of its commitment to the FPDA. These squadrons were withdrawn in 1986, although occasional deployments of RAAF aircraft continue.
With the withdrawal of British military forces, RMAF underwent gradual modernization from the 1970s to the 1990s. The Sabre were replaced by 16 Northrop F-5E Tiger-IIs. A reconnaissance capability was acquired with the purchase of two RF-5E Tigereye aircraft. RMAF also purchased 88 ex-US Navy Douglas A-4C Skyhawks, of which 40 of the airframes were converted/refurbished by Grumman Aircraft Engineering at Bethpage into the A-4PTM ('Peculiar To Malaysia'), configuration (A-4Bs updated to A-4M standard). RMAF has traditionally looked to the West for its purchases, primarily to the United States. However, limitations imposed by the US on "new technology" to the region, such as the AIM-120 AMRAAM fire-and-forget air-to-air missile, has made RMAF consider purchases from Russia and other non-traditional sources. The early 1990s saw the arrival of a number of IAI Kfir fighter bombers from Israel and the first BAE Hawk Mk108/208s which replaced the T/A-4PTMs and the ageing F-5Es. These were followed by the MiG-29N/NUB in 1995 in the air superiority role.
Malaysia’s order for the IAI Kfir had been placed in 1989 and a total of twenty-eight aircraft were procured. These machines were among the last newly built aircraft of this type, comparable with the IDF’s late C.7 standard with HOTAS and a partial “glass cockpit”. Deliveries included twenty-four single seaters, optimized for the fighter bomber/strike role, even though the machines could carry light AAMs like the AIM-9 Sidewinder, too, and operate as interceptors. Additionally, four new Kfir TC.7 two-seaters were bought, primarily for conversion training, but these machines had, except for a reduced internal fuel capacity in the fuselage due to the second seat, the same capabilities as the TUDM C.7 single seaters. By 1992 the RMAF Kfir fleet was ready for service and the machines were concentrated at No. 17 Squadron, based at Kuantan Air Base, located at the east coast of Peninsular Malaysia. Even though they were not officially re-christened, the RMAF Kfirs were frequently referred to as “Anak Singa” among the personnel, meaning “lion cub” in Malaysian language.
In 1996, three TUDM Kfir C.7s were, with the help from IAI and imported hardware, modified into armed photo reconnaissance aircraft, resulting in the CR.7 variant exclusively operated by Malaysia. These machines received an elongated nose section (more than 4’ longer) with space for a rotating long-range oblique camera, similar in shape to the former “Tsniut” conversion of C.2 fighter bombers for the IDF. The guns were replaced with avionics but the C.7s’ Elta EL/M-2021B pulse-Doppler radar was retained, so that these converted machines kept their limited all-weather strike and interception capability. But as dedicated reconnaissance aircraft they were almost exclusively operated unarmed, just carrying up to three drop tanks for extra range and loiter time.
The Kfirs did not serve with the Royal Malaysian Air Force for a long period, though: In 1997, Malaysia received a dozen F/A-18D Hornet two-seaters to provide an all-weather interdiction capability, which the rather simple Kfirs did not offer. They could also use the AGM-84 “Harpoon” ASM, making them better suited for naval strike missions, and initially the Hornets frequently served as pathfinders for the Kfirs on all-weather missions. Despite their limitations, what still made the Kfirs attractive for the RMAF was their relatively low operational cost level and the type’s high speed and rate of climb.
However, in 2003 a contract was signed for 18 Su-30MKMs from Russia for delivery in 2007 to fulfill a requirement for a new multi-role combat aircraft (MRCA). Boeing alternatively offered the F/A-18E/F Super Hornet, but the type was declined. These capable machines, which were adapted to Western ordnance like GBU-12 laser-guided glide bombs, eventually replaced the RMAF Kfirs, which were gradually phased out until 2010, mothballed, and put up for sale. The last new Su-30MKM arrived in 2009 August, but the F/A-18Ds remained in service – even though only eight machines were still operational at that time. Apparently, the RMAF’s budget was tightened in the meantime since a new requirement for a further batch of new 18 MRCAs remained unfulfilled. Furthermore, the RMAF has also been looking for an AWACS aircraft, although no firm orders have been placed.
General characteristics
Crew: One
Length (incl. pitot): 16.92 m (55 ft 5¾ in)
Wingspan: 8.22 m (26 ft 11½ in)
Height: 4.61 m (14 ft 11 3/4 in)
Wing area: 34.8 m² (374.6 sq ft)
Empty weight: 7,285 kg (16,060 lb)
Loaded weight: 11,603 kg (25,580 lb) with two 500 L drop tanks, two AAMs
Max. take-off weight: 16,200 kg (35,715 lb)
Powerplant:
1× IAl Bedek-built General Electric J-79-J1E turbojet with a dry thrust of 52.9 kN (11,890 lb st)
and 79.62 kN (17,900 lb st) with afterburner
Performance
Maximum speed: 2,440 km/h (2 Mach, 1,317 knots, 1,516 mph) above 11,000 m (36,000 ft)
Combat radius: 768 km (415 nmi, 477 mi) in ground attack configuration, hi-lo-hi profile,
with seven 500 lb bombs, two AAMs, two 1,300 L drop tanks
Service ceiling: 17,680 m (58,000 ft)
Rate of climb: 233 m/s (45,950 ft/min)
Armament:
No internal guns
9× hardpoints under the wings and fuselage for up to 5,775 kg (12,730 lb) of payload
The kit and its assembly:
This was a spontaneous build for the “Recce & Surveillance” Group Build at whatifmodellers.com in September 2021. I had bought a resin conversion set from AML for a Kfir RC.2 a while ago, without a certain plan. I had originally planned not to use it on a Kfir, though, but when I considered the build of a Malaysian Kfir I remembered the conversion set and decided to use it for this project, giving it a weird twist.
The kit is the Italeri 1:72 Kfir C.2 in a recent Revell re-boxing. It is not a stellar model of this aircraft. While outlines are O.K. and the kit comes with fine recessed surface details, fit is so-so and there are some weak spots, like the fuselage/wing seams, the many intersections under the air intakes that run right through the gun ports, sinkholes on the wings upper surface and a cockpit tub/front landing gear well piece that won’t fit properly. The Hasegawa kit’s fit is better, but the Italeri Kfir is detail-wise not worse – and it’s cheaper.
The model was built OOB with the usual challenges (see above). When the fuselage was completed, the nose was chopped off in front of the windscreen, to be replaced with the parts from the “Tsniut” (however this is properly pronounced, meaning “modesty”) AML set – which is apparently different from those resin parts that come with the manufacturer’s Mirage IIICJ kit, which offers two versions of the long Tsniut nose plus a modified standard radome nose with a vertical Zeiss camera inside that was mounted on some converted IDF Mirages, too, called AFAIK the “Tarmil” nose.
The AML set is a very nice and clean offering – crisply molded, no bubbles, and with delicate parts and details like a new pitot or conduits that run from the former gun ports to the front of the nose – all molded in fine resin. There’s a good instruction sheet and even a decal set (plus painting instructions) for the two real IDF Kfir CR.2 conversions. However, there is also a piece of acetate film supposed to be included, to be used as a clear cover for the relatively large oblique camera fairing that is open to three sides and gives a good view to the rotating camera mount inside - it was missing from my set. But it was easily replaced with a piece of stiff clear film from a blister packaging. The camera opening’s 3D shape was copied with the help of masking tape into 2D, which was used to cut the replacement window out. This tailored piece of sheet was then bent into shape and attached with Humbrol Clearfix. A prothesis, but it does certainly not look worse than the OOB solution.
However, while the AML set itself went together fluidly, grafting it onto the Italeri Kfir was more complicated: the kit’s nose diameter is markedly larger than the camera extension, maybe 1mm. This does not sound much, but it leaves a recognizable step on an otherwise smooth surface – some body sculpting with a Dremel tool and PSR was necessary to even the intersection out.
The rest of the conversion was straightforward – I considered to leave the nose extension away, for a personal Kfir recce variant, but eventually stuck close to the original Tsniut configuration because of the aircraft’s weird look and added realism.
As a recce aircraft, I left the kit’s underwing pylons for the Python AAMs away and just used the ventral pylon and the large OOB drop tank.
Painting and markings:
The bane of modern aircraft type: dull livery options. I wanted a realistic paint scheme for this aircraft, suitable for a tactical mission and for the late Nineties tine frame – but the TUDM offers only very limited options. At first I considered the late A-4PTM scheme (either SEA style or a subdued two-tone green/brown scheme) with low-viz markings, but eventually settled for a simple all-grey scheme, inspired by the TUDM’s F-18Ds that arrived in the model’s time frame, too. These were dedicated all-weather strike aircraft and were initially painted overall FS 36118 (USAF Gunship Grey) with low-viz markings. This is very dull and simple, but I nevertheless adopted it for the recce Kfir because it does not distract from the odd nose, and it suits the tactical recce mission profile well.
The basic paint became Humbrol 125, which is a rather bluish interpretation of the tone, and the retrofitted new nose was set apart with FS 36118 from ModelMaster. The cockpit interior was painted in Medium Gull Grey (Humbrol 140) and landing gear as well as the air intakes were painted in bright white (Revell 301) – they really stand out on the dark and uniform airframe! To reduce the contrast a little I took the Gunship Grey over to the inner intake lips and the shock cones - some Kfirs have these intake areas painted all-white, making them stand out blatantly! The outside of the intake lips was painted black, as well as the small nose radome and the antenna bumps under the cockpit.
The interior color of the camera compartment is uncertain, but I painted it in anthracite (Revell 06), while the rotating camera mount became light grey, so that it would be more visible from the outside.
The model received an overall light ink washing to emphasize the engraved surface details as well as some post-shading and weathering through dry-brushing with various shades of medium grey. The markings/decals were puzzled together from a Begemot MiG-29 sheet (national and tactical markings) and the Kfir’s OOB stencils, which had to be – because they are in Hebrew in the Revell kit – partly replaced with low-viz alternatives from leftover Italeri Kfir sheets. The camera window received frames made with 1mm black decal strips. Finally, the model was sealed with matt acrylic varnish.
A relatively simple and quick build. The Italeri Kfir has some weaknesses, but I have built enough of them to know the major pitfalls. The AML Tsniut conversion set blended well onto the airframe, even though the missing camera window called for some scratch work. The result is an interesting Kfir variant, and the subtle paint scheme of the fictional Malaysian operator adds credibility – the dark grey upper color reminds a little of the late Ecuadorean Kfirs, but this TUMD whif is much less colorful, even with the many red markings and stencils, which blend into the grey with little contrast. This is not a spectacular model/whif, but I like the unusual dark livery on the Kfir. And it certainly is not the last whiffy Kfir I will build, there are already ideas for more…
The Devaraja market in Mysore was built during the reign of Chamaraja Wodeyar IX (1868 – 1894). It is said that there was at this place a small weekly market which may have been as old as the origin of the city itself.
Mysore, officially renamed as Mysuru, is the third most populous city in the state of Karnataka, India. Located at the base of the Chamundi Hills about 146 km southwest of the state capital Bangalore, it is spread across an area of 128.42 km2. According to the provisional results of the 2011 national census of India, the population is 887,446. Mysore City Corporation is responsible for the civic administration of the city, which is also the headquarters of the Mysore district and the Mysore division.
Mysore served as the capital city of Kingdom of Mysore for nearly six centuries, from 1399 until 1947. The Kingdom was ruled by the Wodeyar dynasty, except for a brief period in the late 18th century when Hyder Ali and Tipu Sultan were in power. Patrons of art and culture, the Wodeyars contributed significantly to the cultural growth of the city. The cultural ambience and achievements of Mysore earned it the sobriquet Cultural capital of Karnataka.
Mysore is noted for its palaces, including the Mysore Palace, and for the festivities that take place during the Dasara festival when the city receives a large number of tourists. It lends its name to the Mysore style of painting, the sweet dish Mysore Pak, the Mysore Peta (a traditional silk turban) and the garment known as the Mysore silk saree. Tourism is the major industry, while information technology has emerged as a major employer alongside the traditional industries. Mysore depends on rail and bus transport for inter-city connections. The city was the location of the first private radio station in India. Mysore houses Mysore University, which has produced several notable authors, particularly in the field of Kannada literature. Cricket is the most popular sport in the city.
ETYMOLOGY
The name Mysore is an anglicised version of Mahishūru, which means the abode of Mahisha in the local Kannada language. Though in Sanskrit Mahisha means buffalo, here Mahisha refers to Mahishasura, a mythological demon who could assume the form of both human and buffalo. According to Hindu mythology, the area was ruled by the demon Mahishasura. The demon was killed by the Goddess Chamundeshwari, whose temple is situated atop the Chamundi Hills. Mahishūru later became Mahisūru (a name which, even now, the royal family uses) and finally came to be called Maisūru, its present name in the Kannada language.
In December 2005, the Government of Karnataka announced its intention to change the English name of the city to Mysuru. This was approved by the Government of India, but as of 2011 the formalities necessary to incorporate the name change were yet to be completed. The central government approved this request in October 2014 and Mysore was renamed (along with other 12 cities) to "Mysuru" on November 1, 2014.
HISTORY
The site where Mysore Palace now stands was occupied by a village named Puragere at the beginning of the 16th century. The Mahishūru Fort was constructed in 1524 by Chamaraja Wodeyar III (1513–1553), who passed on the dominion of Puragere to his son Chamaraja Wodeyar IV (1572–1576). Since the 16th century, the name of Mahishūru has commonly been used to denote the city. The Mysore Kingdom, governed by the Wodeyar family, initially served as a vassal state of the Vijayanagara Empire. With the decline of the Vijayanagara Empire after the Battle of Talikota in 1565, the Mysore Kingdom gradually achieved independence, and by the time of King Narasaraja Wodeyar (1637) it had become a sovereign state. Seringapatam (modern-day Srirangapatna), near Mysore, was the capital of the kingdom from 1610. The 17th century saw a steady expansion of its territory and, under Narasaraja Wodeyar I and Chikka Devaraja Wodeyar, the kingdom annexed large expanses of what is now southern Karnataka and parts of Tamil Nadu, to become a powerful state in the southern Deccan.
The kingdom reached the height of its military power and dominion in the latter half of the 18th century under the de facto rulers Hyder Ali and his son Tipu Sultan. The latter demolished parts of Mysore to remove legacies of the Wodeyar dynasty. During this time, Mysore kingdom came into conflict with the Marathas, the British and the Nizam of Golconda, leading to the four Anglo-Mysore wars, success in the first two of which was followed by defeat in the third and fourth. After Tipu Sultan's death in the Fourth Anglo-Mysore War in 1799, the capital of the kingdom was moved back to Mysore from Seringapatam, and the kingdom was distributed by the British to their allies of the Fourth Mysore war. The landlocked interior of the previous Mysore Kingdom was turned into a princely state under the suzerainty of the British Crown. The former Wodeyar rulers were reinstated as puppet monarchs, now styled Maharajas. The British administration was assisted locally by Diwan (chief minister) Purnaiah. Purnaiah is credited with improving Mysore's public works. Mysore lost its status as the administrative centre of the kingdom in 1831, when the British commissioner moved the capital to Bangalore. It regained that status in 1881 and remained the capital of the Princely State of Mysore within the British Indian Empire until India became independent in 1947.
The Mysore municipality was established in 1888 and the city was divided into eight wards. In 1897 an outbreak of bubonic plague killed nearly half of the population of the city. With the establishment of the City Improvement Trust Board (CITB) in 1903, Mysore became one of the first cities in Asia to undertake planned development of the city. Public demonstrations and meetings were held there during the Quit India movement and other phases of the Indian independence movement.
After Indian independence, Mysore city remained as part of the Mysore State, now known as Karnataka. Jayachamarajendra Wodeyar, then king of Mysore, was allowed to retain his titles and was nominated as the Rajapramukh (appointed governor) of the state. He died in September 1974 and was cremated in Mysore city. Over the years, Mysore became well known as a centre for tourism; the city remained largely peaceful, except for occasional riots related to the Kaveri river water dispute. Among the events that took place in Mysore and made national headlines were a fire at a television studio that claimed 62 lives in 1989, and the sudden deaths of many animals at the Mysore Zoo.
GEOGRAPHY
Mysore is located at 12.30°N 74.65°E and has an average altitude of 770 metres. It is spread across an area of 128.42 km2 at the base of the Chamundi Hills in the southern region of Karnataka. Mysore is the southern-most city of Karnataka, and is a neighbouring city of the states of Kerala and Tamil Nadu in the south, flanked by the state cities Mercara, Chamarajanagara, and Mandya. People in and around Mysore extensively use Kannada as medium of language. Mysore has several lakes, such as the Kukkarahalli, the Karanji, and the Lingambudhi lakes. In 2001, total land area usage in Mysore city was 39.9% residential, 16.1% roads, 13.74% parks and open spaces, 13.48% industrial, 8.96% public property, 3.02% commercial, 2.27% agriculture and 2.02 water. The city is located between two rivers: the Kaveri River that flows through the north of the city and the Kabini River, a tributary of the Kaveri, that lies to the south.
CLIMATE
Mysore has a tropical savanna climate designated Aw under the Köppen climate classification. The main seasons are summer from March to June, the monsoon season from July to November and winter from December to February. The highest temperature recorded in Mysore was 39.4 °C on 4 April 1914, and the lowest was 7.7 °C on 16 January 2012. The city's average annual rainfall is 804.2 mm.
ADMINISTRATION AND UTILITIES
The civic administration of the city is managed by the Mysore City Corporation, which was established as a municipality in 1888 and converted into a corporation in 1977. Overseeing engineering works, health, sanitation, water supply, administration and taxation, the corporation is headed by a mayor, who is assisted by commissioners and council members. The city is divided into 65 wards and the council members (also known as corporators) are elected by the citizens of Mysore every five years. The council members in turn elect the mayor. The annual budget of the Corporation for the year 2011–2012 was ₹426.96 crore (US$63.45 million). Among 63 cities covered under the Jawaharlal Nehru National Urban Renewal Mission, Mysore City Corporation was adjudged the second best city municipal corporation and was given the "Nagara Ratna" award in 2011.
Urban growth and expansion is managed by the Mysore Urban Development Authority (MUDA), which is headed by a commissioner. Its activities include developing new layouts and roads, town planning and land acquisition. One of the major projects undertaken by MUDA is the creation of an Outer Ring Road to ease traffic congestion. Citizens of Mysore have criticised MUDA for its inability to prevent land mafias and ensure lawful distribution of housing lands among city residents. The Chamundeshwari Electricity Supply Corporation is responsible for electric supply to the city.
Drinking water for Mysore is sourced from the Kaveri and Kabini rivers. The city got its first piped water supply when the Belagola project was commissioned in 1896. As of 2011, Mysore gets 42.5 million gallons water per day. Mysore sometimes faces water crises, mainly during the summer months (March–June) and in years of low rainfall. The city has had an underground drainage system since 1904. The entire sewage from the city drains into four valleys: Kesare, Malalavadi, Dalavai and Belavatha. In an exercise carried out by the Urban Development Ministry under the national urban sanitation policy, Mysore was rated the second cleanest city in India in 2010 and the cleanest in Karnataka.
The citizens of Mysore elect four representatives to the Legislative assembly of Karnataka through the constituencies of Chamaraja, Krishnaraja, Narasimharaja and Chamundeshwari. Mysore city, being part of the larger Mysore Lok Sabha constituency, also elects one member to the Lok Sabha, the lower house of the Indian Parliament. The politics in the city is dominated by three political parties: the Indian National Congress (INC), the Bharatiya Janata Party (BJP), and the Janata Dal (Secular) (JDS).
DEMOGRAPHICS
According to the provisional results of the 2011 census of India, Mysore had a population of 887,446, consisting of 443,813 males and 443,633 females, making it the third most populous city in Karnataka. The gender ratio of the city is 1000 females to every 1000 males and the population density is 6,910.5 per square kilometre. According to the census of 2001, 76.8% of thepopulatiion are Hindus, 19% are Muslims, 2.8% are Christians, and the remainder belong to other religions. The population exceeded 100,000 in the census of 1931 and grew by 20.5 per cent in the decade 1991–2001. As of 2011, the literacy rate of the city is 86.84 per cent, which is higher than the state's average of 75.6 per cent. Kannada is the most widely spoken language in the city. Approximately 19% of the population live below the poverty line, and 9% live in slums. According to the 2001 census, 35.75% of the population in the urban areas of Karnataka are workers, but only 33.3% of the population of Mysore are. Members of Scheduled Castes and Scheduled tribes constitute 15.1% of the population. According to the National Crime Records Bureau of India, the number of cognisable crime incidents reported in Mysore during 2010 was 3,407 (second in the state, after Bangalore's 32,188), increasing from 3,183 incidents reported in 2009.
The residents of the city are known as Mysoreans in English and Mysoorinavaru in Kannada. The dispute between Karnataka and Tamil Nadu over the sharing of Kaveri river water often leads to minor altercations and demonstrations in the city. Growth in the information technology industry in Mysore has led to a change in the city's demographic profile; likely strains on the infrastructure and haphazard growth of the city resulting from the demographic change have been a cause of concern for some of its citizens.
ECONOMY
Tourism is the major industry in Mysore. The city attracted about 3.15 million tourists in 2010. Mysore has traditionally been home to industries such as weaving, sandalwood carving, bronze work and the production of lime and salt. The planned industrial growth of the city and the state was first envisaged at the Mysore economic conference in 1911. This led to the establishment of industries such as the Mysore Sandalwood Oil Factory in 1917 and the Sri Krishnarajendra Mills in 1920.
For the industrial development of the city, the Karnataka Industrial Areas Development Board (KIADB) has established four industrial areas in and around Mysore, in the Belagola, Belawadi, Hebbal and Hootagalli areas. One of the major industrial in the proximity of Mysore is Nanjangud which will be Satellite town to Mysore. Nanjangud industrial area hosts a number of Big industries like Reid and Taylor, Jubiliant, TVS, Asian Paints. Nanjangud Industrial area also boasts being 2nd highest VAT / Sales Tax payer which is about 400+ crores after Peenya which is in state capital Bangalore.
Mysore also hosts many central government organisations like CFTRI, DFRL, CIPET, RPM ( Rare Material Project ), RBI Note printing Press and RBI Paper Printing Press.
The growth of the information technology industry in the first decade of the 21st century has resulted in the city emerging as the second largest software exporter in Karnataka, next to Bangalore. The city contributed Rs. 1363 crore (US$275 million) to Karnataka's IT exports.
Mysore is slowly becoming a consumer city with a very big outside population working with the industries and IT hubs. New housing layouts are appearing every month and the number of supermarkets and other shopping facilities is increasing very fast.
EDUCATION
Before the advent of the European system of education in Mysore, agraharas (Brahmin quarters) provided Vedic education to Hindus, and madrassas provided schooling for Muslims. Modern education began in Mysore when a free English school was established in 1833. Maharaja College was founded in 1864. A high school exclusively for girls was established in 1881 and later converted into the Maharani's Women's College. The Industrial School, the first institute for technical education in the city, was established in 1892; this was followed by the Chamarajendra Technical Institute in 1913. While the modern system of education was making inroads, colleges such as the Mysore Sanskrit college, established in 1876, continued to provide Vedic education. Vivekananda Institute, Mysore is an international organisation giving training to Indians and foreigners in development management.
The education system was enhanced by the establishment of the University of Mysore in 1916, making it the first outside the British administration in India. Other important institutes are CFTRI, MYRA School of Business (founded in 2011) and Mysore Medical College.
CULTURE
Referred to as the cultural capital of South Karnataka, Mysore is well known for the festivities that take place during the period of Dasara, the state festival of Karnataka. The Dasara festivities, which are celebrated over a ten-day period, were first introduced by King Raja Wodeyar I in 1610. On the ninth day of Dasara, called Mahanavami, the royal sword is worshipped and is taken on a procession of decorated elephants, camels and horses. On the tenth day, called Vijayadashami, the traditional Dasara procession (locally known as Jumboo Savari) is held on the streets of Mysore which usually falls in the month of September or October.. the Idol of the Goddess Chamundeshwari is placed on a golden mantapa on the back of a decorated elephant and taken on a procession, accompanied by tabla, dance groups, music bands, decorated elephants, horses and camels. The procession starts from the Mysore Palace and culminates at a place called Bannimantapa, where the banni tree (Prosopis spicigera) is worshipped. The Dasara festivities culminate on the night of Vijayadashami with a torchlight parade, known locally as Panjina Kavayatthu.
Mysore is called the City of Palaces because of several ornate examples in the city. Among the most notable are Amba Vilas, popularly known as Mysore Palace; Jaganmohana Palace, which also serves as an art gallery; Rajendra Vilas, also known as the summer palace; Lalitha Mahal, which has been converted into a hotel; and Jayalakshmi Vilas. The main palace of Mysore was burned down in 1897, and the present-day structure was built on the same site. Amba Vilas palace exhibits an Indo-Saracenic style of architecture on the outside, but a distinctly Hoysala style in the interior. Even though the Government of Karnataka maintains the Mysore palace, a small portion has been allocated for the erstwhile Royal family to live in. The Jayalakshmi Vilas Mansion was constructed by Sri Chamaraja Wodeyar for his daughter Jayalakshammanni. It is now a museum dedicated to folk culture and artefacts of the royal family.
The Mysore painting style is an offshoot of the Vijayanagar school of painting, and King Raja Wodeyar (1578–1617 CE) is credited with having been its patron. The distinctive feature of these paintings is the gesso work, to which gold foil is applied. Mysore is known for rosewood inlay work; around 4,000 craftsmen were estimated to be involved in this art in 2002. The city lends its name to the Mysore silk saree, a women's garment made with pure silk and gold zari (thread). Mysore Peta, the traditional indigenous turban worn by the erstwhile rulers of Mysore, is worn by men in some traditional ceremonies. A notable local dessert that traces its history to the kitchen in the Mysore palace is Mysore pak.
Mysore is the location of the International Ganjifa Research Centre, which researches the ancient card game Ganjifa and the art associated with it. The Chamarajendra Academy of Visual Arts (CAVA) offers education in visual art forms such as painting, graphics, sculpture, applied art, photography, photojournalism and art history. The Rangayana repertory company performs plays and offers certificate courses in subjects related to theatre. Kannada writers Kuvempu, Gopalakrishna Adiga and U. R. Ananthamurthy were educated in Mysore and served as professors at the Mysore University. R. K. Narayan, a popular English-language novelist and creator of the fictional town of Malgudi, and his cartoonist brother R. K. Laxman spent much of their life in Mysore.
TRANSPORT
ROAD
Mysore is connected by National Highway NH-212 to the state border town of Gundlupet, where the road forks into the states of Kerala and Tamil Nadu. State Highway 17, which connects Mysore to Bangalore, was upgraded to a four-lane highway in 2006, reducing travel time between the two cities. A project was planned in 1994 to construct a new expressway to connect Bangalore and Mysore. After numerous legal hurdles, it remains unfinished as of 2012. State Highways 33 and 88 which connect Mysore to H D Kote and Madikeri respectively. The Karnataka State Road Transport Corporation (KSRTC) and other private agencies operate buses both within the city and between cities. A new division of KSRTC called Mysore City Transport Corporation (MCTC) has been proposed. Within the city, buses are cheap and popular means of transport, auto-rickshaws are also available and tongas (horse-drawn carriages) are popular with tourists. Mysore also has a 42.5-kilometre long ring road that is being upgraded to six lanes by the MUDA.
RAIL
Mysore railway station has three lines, connecting it to Bangalore, Hassan and Chamarajanagar. The first railway line established in the city was the Bangalore–Mysore Junction metre gauge line, which was commissioned in 1882. All railway lines that serve the city are single track at some points and the rest of the stretch is double track, impeding faster connections to the city. All trains that connect to Mysore are operated by South Western Railway Zone, Hubli of Indian Railways. The fastest train to serve the city is the Shatabdi Express.
AIR
Following three decades of dormancy, Mysore Airport was modernised in the mid-2000s, reopening to scheduled passenger service in October 2010. However, airlines have had difficulty maintaining service to the airport. As of August 2016, the airport is without commercial service.
MEDIA
Newspaper publishing in Mysore started in 1859 when Bhashyam Bhashyacharya began publishing a weekly newspaper in Kannada called the Mysooru Vrittanta Bodhini, the first of a number of weekly newspapers published in the following three decades. A well-known Mysore publisher during Wodeyar rule was M. Venkatakrishnaiah, known as the father of Kannada journalism, who started several news magazines. Many local newspapers are published in Mysore and carry news mostly related to the city and its surroundings, and national and regional dailies in English and Kannada are available, as in the other parts of the state. Sudharma, the only Indian daily newspaper in Sanskrit, is published in Mysore.
Mysore was the location of the first private radio broadcasting station in India when Akashavani (voice from the sky) was established in the city on 10 September 1935 by M.V. Gopalaswamy, a professor of psychology, at his house in the Vontikoppal area of Mysore, using a 50-watt transmitter. The station was taken over by the princely state of Mysore in 1941 and was moved to Bangalore in 1955. In 1957, Akashvani was chosen as the official name of All India Radio (AIR), the radio broadcaster of the Government of India. The AIR station at Mysore broadcasts an FM radio channel at 100.6 MHz, and Gyan Vani broadcasts on 105.2. BIG FM and Red FM are the two private FM channels operating in the city.
Mysore started receiving television broadcasts in the early 1980s, when Doordarshan (public service broadcaster of the Indian government) started broadcasting its national channel all over India. This was the only channel available to Mysoreans until Star TV started satellite channels in 1991. Direct-to-home channels are now available in Mysore.
SPORTS
The Wodeyar kings of Mysore were patrons of games and sports. King Krishnaraja Wodeyar III had a passion for indoor games. He invented new board games and popularised the ganjifa card game. Malla-yuddha (traditional wrestling) has a history in Mysore dating back to the 16th century. The wrestling competition held in Mysore during the Dasara celebrations attracts wrestlers from all over India. An annual sports meeting is organised there during the Dasara season too.
In 1997 Mysore and Bangalore co-hosted the city's biggest sports event ever, the National Games of India. Mysore was the venue for six sports: archery, gymnastics, equestrianism, handball, table tennis and wrestling. Cricket is by far the most popular sport in Mysore. The city has four established cricket grounds, but is yet to host an international cricket match. Javagal Srinath, who represented India for several years as its frontline fast bowler, comes from Mysore. Other prominent sportsmen from the city are Prahlad Srinath, who has represented India in Davis Cup tennis tournaments; Reeth Abraham, a national champion in the heptathlon and a long jump record holder; Sagar Kashyap, the youngest Indian to officiate at the Wimbledon Championships; and Rahul Ganapathy, a national amateur golf champion. The Mysore race course hosts a racing season each year from August through October. India's first youth hostel was formed in the Maharaja's College Hostel in 1949.
TOURISM
Mysore is a major tourist destination in its own right and serves as a base for other tourist attractions in the vicinity. The city receives large number of tourists during the 10-day Dasara festival. One of the most visited monuments in India, the Amba Vilas Palace, or Mysore Palace, is the centre of the Dasara festivities. The Jaganmohana Palace, The Sand Sculpture Museum the Jayalakshmi Vilas and the Lalitha Mahal are other palaces in the city. Chamundeshwari Temple, atop the Chamundi Hills, and St. Philomena's Church, Wesley's Cathedral are notable religious places in Mysore.
The Mysore Zoo, established in 1892, the Karanji and Kukkarahalli lakes are popular recreational destinations. Mysore has the Regional Museum of Natural History, the Folk Lore Museum, the Railway Museum and the Oriental Research Institute. The city is a centre for yoga-related health tourism that attracts domestic and foreign visitors, particularly those who, for years, came to study with the late ashtanga yoga guru K. Pattabhi Jois.
A short distance from Mysore city is the Krishnarajasagar Dam and the adjoining Brindavan Gardens, where a musical fountain show is held every evening. Places of historic importance close to Mysore are Srirangapatna, Somanathapura and Talakad. B R Hills, Himavad Gopalaswamy Betta hill and the hill stations of Ooty, Sultan Bathery and Madikeri are close to Mysore. Popular destinations for wildlife enthusiasts near Mysore include the Nagarhole National Park, the wildlife sanctuaries at Melkote and B R Hills and the bird sanctuaries at Ranganathittu and Kokrebellur. Bandipur National Park and Mudumalai National Park, which are sanctuaries for gaur, chital, elephants, tigers, Indian leopards and other threatened species, lie between 64 and 97 km to the south. Other tourist spots near Mysore include the religious locations of Nanjanagud and Bylakuppe and the waterfalls at Shivanasamudra.
SISTER CITIES
Mysore is currently twinned with Cincinnati.
WIKIPEDIA
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The Postcard
A postally unused carte postale that was published by Bourdier of Versailles.
The Gardens of Versailles
The Gardens of Versailles are situated to the west of the palace. They cover some 800 hectares (1,977 acres) of land, much of which is landscaped in the classic French formal garden style perfected here by André Le Nôtre.
Beyond the surrounding belt of woodland, the gardens are bordered by the urban areas of Versailles to the east and Le Chesnay to the north-east, by the National Arboretum de Chèvreloup to the north, the Versailles plain (a protected wildlife preserve) to the west, and by the Satory Forest to the south.
In 1979, the gardens along with the château were inscribed on the UNESCO World Heritage List due to its cultural importance during the 17th. and 18th. centuries.
The gardens are now one of the most visited public sites in France, receiving more than six million visitors a year.
The gardens contain 200,000 trees, 210,000 flowers planted annually, and feature meticulously manicured lawns and parterres, as well as many sculptures.
50 fountains containing 620 water jets, fed by 35 km. of piping, are located throughout the gardens. Dating from the time of Louis XIV and still using much of the same network of hydraulics as was used during the Ancien Régime, the fountains contribute to making the gardens of Versailles unique.
On weekends from late spring to early autumn, there are the Grandes Eaux - spectacles during which all the fountains in the gardens are in full play. Designed by André Le Nôtre, the Grand Canal is the masterpiece of the Gardens of Versailles.
In the Gardens too, the Grand Trianon was built to provide the Sun King with the retreat that he wanted. The Petit Trianon is associated with Marie-Antoinette, who spent time there with her closest relatives and friends.
The Du Bus Plan for the Gardens of Versailles
With Louis XIII's purchase of lands from Jean-François de Gondi in 1632 and his assumption of the seigneurial role of Versailles in the 1630's, formal gardens were laid out west of the château.
Claude Mollet and Hilaire Masson designed the gardens, which remained relatively unchanged until the expansion ordered under Louis XIV in the 1660's. This early layout, which has survived in the so-called Du Bus plan of c.1662, shows an established topography along which lines of the gardens evolved. This is evidenced in the clear definition of the main east–west and north–south axis that anchors the gardens' layout.
Louis XIV
In 1661, after the disgrace of the finance minister Nicolas Fouquet, who was accused by rivals of embezzling crown funds in order to build his luxurious château at Vaux-le-Vicomte, Louis XIV turned his attention to Versailles.
With the aid of Fouquet's architect Louis Le Vau, painter Charles Le Brun, and landscape architect André Le Nôtre, Louis began an embellishment and expansion program at Versailles that would occupy his time and worries for the remainder of his reign.
From this point forward, the expansion of the gardens of Versailles followed the expansions of the château.
(a) The First Building Campaign
In 1662, minor modifications to the château were undertaken; however, greater attention was given to developing the gardens. Existing bosquets (clumps of trees) and parterres were expanded, and new ones created.
Most significant among the creations at this time were the Versailles Orangerie and the "Grotte de Thétys". The Orangery, which was designed by Louis Le Vau, was located south of the château, a situation that took advantage of the natural slope of the hill. It provided a protected area in which orange trees were kept during the winter months.
The "Grotte de Thétys", which was located to the north of the château, formed part of the iconography of the château and of the gardens that aligned Louis XIV with solar imagery. The grotto was completed during the second building campaign.
By 1664, the gardens had evolved to the point that Louis XIV inaugurated the gardens with the fête galante called Les Plaisirs de L'Île Enchantée. The event, was ostensibly to celebrate his mother, Anne d'Autriche, and his consort Marie-Thérèse but in reality celebrated Louise de La Vallière, Louis' mistress.
Guests were regaled with entertainments in the gardens over a period of one week. As a result of this fête - particularly the lack of housing for guests (most of them had to sleep in their carriages), Louis realised the shortcomings of Versailles, and began to expand the château and the gardens once again.
(b) The Second Building Campaign
Between 1664 and 1668, there was a flurry of activity in the gardens - especially with regard to fountains and new bosquets; it was during this time that the imagery of the gardens exploited Apollo and solar imagery as metaphors for Louis XIV.
Le Va's enveloppe of the Louis XIII's château provided a means by which, though the decoration of the garden façade, imagery in the decors of the grands appartements of the king and queen formed a symbiosis with the imagery of the gardens.
With this new phase of construction, the gardens assumed the design vocabulary that remained in force until the 18th. century. Solar and Apollonian themes predominated with projects constructed at this time.
Three additions formed the topological and symbolic nexus of the gardens during this phase of construction: the completion of the "Grotte de Thétys", the "Bassin de Latone", and the "Bassin d'Apollon".
The Grotte de Thétys
Started in 1664 and finished in 1670 with the installation of the statuary, the grotto formed an important symbolic and technical component to the gardens. Symbolically, the "Grotte de Thétys" related to the myth of Apollo - and by association to Louis XIV.
It represented the cave of the sea nymph Thetis, where Apollo rested after driving his chariot to light the sky. The grotto was a freestanding structure located just north of the château.
The interior, which was decorated with shell-work to represent a sea cave, contained the statue group by the Marsy brothers depicting the sun god attended by nereids.
Technically, the "'Grotte de Thétys" played a critical role in the hydraulic system that supplied water to the garden. The roof of the grotto supported a reservoir that stored water pumped from the Clagny pond and which fed the fountains lower in the garden via gravity.
The Bassin de Latone
Located on the east–west axis is the Bassin de Latone. Designed by André Le Nôtre, sculpted by Gaspard and Balthazar Marsy, and constructed between 1668 and 1670, the fountain depicts an episode from Ovid's Metamorphoses.
Altona and her children, Apollo and Diana, being tormented with mud slung by Lycian peasants, who refused to let her and her children drink from their pond, appealed to Jupiter who responded by turning the Lycians into frogs.
This episode from mythology has been seen as a reference to the revolts of the Fronde, which occurred during the minority of Louis XIV. The link between Ovid's story and this episode from French history is emphasised by the reference to "mud slinging" in a political context.
The revolts of the Fronde - the word fronde also means slingshot - have been regarded as the origin of the use of the term "mud slinging" in a political context.
The Bassin d'Apollon
Further along the east–west axis is the Bassin d'Apollon. The Apollo Fountain, which was constructed between 1668 and 1671, depicts the sun god driving his chariot to light the sky. The fountain forms a focal point in the garden, and serves as a transitional element between the gardens of the Petit Parc and the Grand Canal.
The Grand Canal
With a length of 1,500 metres and a width of 62 metres, the Grand Canal, which was built between 1668 and 1671, prolongs the east–west axis to the walls of the Grand Parc. During the Ancien Régime, the Grand Canal served as a venue for boating parties.
In 1674 the king ordered the construction of Petite Venise (Little Venice). Located at the junction of the Grand Canal and the northern transversal branch, Little Venice housed the caravels and yachts that were received from The Netherlands and the gondolas and gondoliers received as gifts from the Doge of Venice.
The Grand Canal also served a practical role. Situated at a low point in the gardens, it collected water that drained from the fountains in the garden above. Water from the Grand Canal was pumped back to the reservoir on the roof of the Grotte de Thétys via a network of windmill- and horse-powered pumps.
The Parterre d'Eau
Situated above the Latona Fountain is the terrace of the château, known as the Parterre d'Eau. Forming a transitional element from the château to the gardens below, the Parterre d'Eau provided a setting in which the symbolism of the grands appartements synthesized with the iconography of the gardens.
In 1664, Louis XIV commissioned a series of statues intended to decorate the water feature of the Parterre d'Eau. The Grande Command, as the commission is known, comprised twenty-four statues of the classic quaternities and four additional statues depicting abductions from the classic past.
Evolution of the Bosquets
One of the distinguishing features of the gardens during the second building campaign was the proliferation of bosquets. Expanding the layout established during the first building campaign, Le Nôtre added or expanded on no fewer that ten bosquets between 1670 and 1678:
-- The Bosquet du Marais
-- The Bosquet du Théâtre d'Eau, Île du Roi
-- The Miroir d'Eau
-- The Salle des Festins (Salle du Conseil)
-- The Bosquet des Trois Fontaines
-- The Labyrinthe
-- The Bosquet de l'Arc de Triomphe
-- The Bosquet de la Renommée (Bosquet des Dômes)
-- The Bosquet de l'Encélade
-- The Bosquet des Sources
In addition to the expansion of existing bosquets and the construction of new ones, there were two additional projects that defined this era, the Bassin des Sapins and the Pièce d'Eau des Suisses.
-- The Bassin des Sapins
In 1676, the Bassin des Sapins, which was located north of the château below the Allée des Marmoset's was designed to form a topological pendant along the north–south axis with the Pièce d'Eau des Suisses located at the base of the Satory hill south of the château.
Later modifications in the gardens transformed this fountain into the Bassin de Neptune.
-- Pièce d'Eau des Suisses
Excavated in 1678, the Pièce d'Eau des Suisses - named after the Swiss Guards who constructed the lake - occupied an area of marshes and ponds, some of which had been used to supply water for the fountains in the garden.
This water feature, with a surface area of more than 15 hectares (37 acres), is the second largest - after the Grand Canal - at Versailles.
(c) The Third Building Campaign
Modifications to the gardens during the third building campaign were distinguished by a stylistic change from the natural aesthetic of André Le Nôtre to the architectonic style of Jules Hardouin Mansart.
The first major modification to the gardens during this phase occurred in 1680 when the Tapis Vert - the expanse of lawn that stretches between the Latona Fountain and the Apollo Fountain - achieved its final size and definition under the direction of André Le Nôtre.
Beginning in 1684, the Parterre d'Eau was remodelled under the direction of Jules Hardouin-Mansart. Statues from the Grande Commande of 1674 were relocated to other parts of the garden; two twin octagonal basins were constructed and decorated with bronze statues representing the four main rivers of France.
In the same year, Le Vau's Orangerie, located to south of the Parterrre d'Eau was demolished to accommodate a larger structure designed by Jules Hardouin-Mansart.
In addition to the Orangerie, the Escaliers des Cent Marches, which facilitated access to the gardens from the south, to the Pièce d'Eau des Suisses, and to the Parterre du Midi were constructed at this time, giving the gardens just south of the château their present configuration and decoration.
Additionally, to accommodate the anticipated construction of the Aile des Nobles - the north wing of the château - the Grotte de Thétys was demolished.
With the construction of the Aile des Nobles (1685–1686), the Parterre du Nord was remodelled to respond to the new architecture of this part of the château.
To compensate for the loss of the reservoir on top of the Grotte de Thétys and to meet the increased demand for water, Jules Hardouin-Mansart designed new and larger reservoirs situated north of the Aile des Nobles.
Construction of the ruinously expensive Canal de l'Eure was inaugurated in 1685; designed by Vauban it was intended to bring waters of the Eure over 80 kilometres, including aqueducts of heroic scale, but the works were abandoned in 1690.
Between 1686 and 1687, the Bassin de Latone, under the direction of Jules Hardouin-Mansart, was rebuilt. It is this final version of the fountain that one sees today at Versailles.
During this phase of construction, three of the garden's major bosquets were modified or created. Beginning with the Galerie des Antiques, this bosquet was constructed in 1680 on the site of the earlier and short-lived Galerie d'Eau. This bosquet was conceived as an open-air gallery in which antique statues and copies acquired by the Académie de France in Rome were displayed.
The following year, construction began on the Salle de Bal. Located in a secluded section of the garden west of the Orangerie, this bosquet was designed as an amphitheater that featured a cascade – the only one surviving in the gardens of Versailles. The Salle de Bal was inaugurated in 1685 with a ball hosted by the Grand Dauphin.
Between 1684 and 1685, Jules Hardouin-Mansart built the Colonnade. Located on the site of Le Nôtre's Bosquet des Sources, this bosquet featured a circular peristyle formed from thirty-two arches with twenty-eight fountains, and was Hardouin-Mansart's most architectural of the bosquets built in the gardens of Versailles.
(d) The Fourth Building Campaign
Due to financial constraints arising from the War of the League of Augsburg and the War of the Spanish Succession, no significant work on the gardens was undertaken until 1704.
Between 1704 and 1709, bosquets were modified, some quite radically, with new names suggesting the new austerity that characterised the latter years of Louis XIV's reign.
Louis XV
With the departure of the king and court from Versailles in 1715 following the death of Louis XIV, the palace and gardens entered an era of uncertainty.
In 1722, Louis XV and the court returned to Versailles. Seeming to heed his great-grandfather's admonition not to engage in costly building campaigns, Louis XV did not undertake the costly rebuilding that Louis XIV had.
During the reign of Louis XV, the only significant addition to the gardens was the completion of the Bassin de Neptune (1738–1741).
Rather than expend resources on modifying the gardens at Versailles, Louis XV - an avid botanist - directed his efforts at Trianon. In the area now occupied by the Hameau de la Reine, Louis XV constructed and maintained les Jardins Botaniques.
In 1761, Louis XV commissioned Ange-Jacques Gabriel to build the Petit Trianon as a residence that would allow him to spend more time near the Jardins Botaniques. It was at the Petit Trianon that Louis XV fell fatally ill with smallpox; he died at Versailles on the 10th. May 1774.
Louis XVI
Upon Louis XVI's ascension to the throne, the gardens of Versailles underwent a transformation that recalled the fourth building campaign of Louis XIV. Engendered by a change in outlook as advocated by Jean-Jacques Rousseau and the Philosophes, the winter of 1774–1775 witnessed a complete replanting of the gardens.
Trees and shrubbery dating from the reign of Louis XIV were felled or uprooted with the intent of transforming the French formal garden of Le Nôtre and Hardouin-Mansart into a version of an English landscape garden.
The attempt to convert Le Nôtre's masterpiece into an English-style garden failed to achieve its desired goal. Owing largely to the topology of the land, the English aesthetic was abandoned and the gardens replanted in the French style.
However, with an eye on economy, Louis XVI ordered the Palisades - the labour-intensive clipped hedging that formed walls in the bosquets - to be replaced with rows of lime trees or chestnut trees. Additionally, a number of the bosquets dating from the time of the Sun King were extensively modified or destroyed.
The most significant contribution to the gardens during the reign of Louis XVI was the Grotte des Bains d'Apollon. The rockwork grotto set in an English style bosquet was the masterpiece of Hubert Robert in which the statues from the Grotte de Thétys were placed.
Revolution
In 1792, under order from the National Convention, some of the trees in the gardens were felled, while parts of the Grand Parc were parcelled and dispersed.
Sensing the potential threat to Versailles, Louis Claude Marie Richard (1754–1821) – director of the Jardins Botaniques and grandson of Claude Richard – lobbied the government to save Versailles. He succeeded in preventing further dispersing of the Grand Parc, and threats to destroy the Petit Parc were abolished by suggesting that the parterres could be used to plant vegetable gardens, and that orchards could occupy the open areas of the garden.
These plans were never put into action; however, the gardens were opened to the public - it was not uncommon to see people washing their laundry in the fountains and spreading it on the shrubbery to dry.
Napoléon I
The Napoleonic era largely ignored Versailles. In the château, a suite of rooms was arranged for the use of the empress Marie-Louise, but the gardens were left unchanged, save for the disastrous felling of trees in the Bosquet de l'Arc de Triomphe and the Bosquet des Trois Fontaines. Massive soil erosion necessitated planting of new trees.
Restoration
With the restoration of the Bourbons in 1814, the gardens of Versailles witnessed the first modifications since the Revolution. In 1817, Louis XVIII ordered the conversion of the Île du Roi and the Miroir d'Eau into an English-style garden - the Jardin du Roi.
The July Monarchy; The Second Empire
While much of the château's interior was irreparably altered to accommodate the Museum of the History of France (inaugurated by Louis-Philippe on the 10th. June 1837), the gardens, by contrast, remained untouched.
With the exception of the state visit of Queen Victoria and Prince Albert in 1855, at which time the gardens were a setting for a gala fête that recalled the fêtes of Louis XIV, Napoléon III ignored the château, preferring instead the château of Compiègne.
Pierre de Nolhac
With the arrival of Pierre de Nolhac as director of the museum in 1892, a new era of historical research began at Versailles. Nolhac, an ardent archivist and scholar, began to piece together the history of Versailles, and subsequently established the criteria for restoration of the château and preservation of the gardens, which are ongoing to this day.
Bosquets of the Gardens
Owing to the many modifications made to the gardens between the 17th. and the 19th. centuries, many of the bosquets have undergone multiple modifications, which were often accompanied by name changes.
Deux Bosquets - Bosquet de la Girondole - Bosquet du Dauphin - Quinconce du Nord - Quinconce du Midi
These two bosquets were first laid out in 1663. They were arranged as a series of paths around four salles de verdure and which converged on a central "room" that contained a fountain.
In 1682, the southern bosquet was remodeled as the Bosquet de la Girondole, thus named due to spoke-like arrangement of the central fountain. The northern bosquet was rebuilt in 1696 as the Bosquet du Dauphin with a fountain that featured a dolphin.
During the replantation of 1774–1775, both the bosquets were destroyed. The areas were replanted with lime trees and were rechristened the Quinconce du Nord and the Quinconce du Midi.
Labyrinthe - Bosquet de la Reine
In 1665, André Le Nôtre planned a hedge maze of unadorned paths in an area south of the Latona Fountain near the Orangerie. In 1669, Charles Perrault - author of the Mother Goose Tales - advised Louis XIV to remodel the Labyrinthe in such a way as to serve the Dauphin's education.
Between 1672 and 1677, Le Nôtre redesigned the Labyrinthe to feature thirty-nine fountains that depicted stories from Aesop's Fables. The sculptors Jean-Baptiste Tuby, Étienne Le Hongre, Pierre Le Gros, and the brothers Gaspard and Balthazard Marsy worked on these thirty-nine fountains, each of which was accompanied by a plaque on which the fable was printed, with verse written by Isaac de Benserade; from these plaques, Louis XIV's son learned to read.
Once completed in 1677, the Labyrinthe contained thirty-nine fountains with 333 painted metal animal sculptures. The water for the elaborate waterworks was conveyed from the Seine by the Machine de Marly.
The Labyrinthe contained fourteen water-wheels driving 253 pumps, some of which worked at a distance of three-quarters of a mile.
Citing repair and maintenance costs, Louis XVI ordered the Labyrinthe demolished in 1778. In its place, an arboretum of exotic trees was planted as an English-styled garden.
Rechristened Bosquet de la Reine, it would be in this part of the garden that an episode of the Affair of the Diamond Necklace, which compromised Marie-Antoinette, transpired in 1785.
Bosquet de la Montagne d'Eau - Bosquet de l'Étoile
Originally designed by André Le Nôtre in 1661 as a salle de verdure, this bosquet contained a path encircling a central pentagonal area. In 1671, the bosquet was enlarged with a more elaborate system of paths that served to enhance the new central water feature, a fountain that resembled a mountain, hence the bosquets new name: Bosquet de la Montagne d'Eau.
The bosquet was completely remodeled in 1704 at which time it was rechristened Bosquet de l'Étoile.
Bosquet du Marais - Bosquet du Chêne Vert - Bosquet des Bains d'Apollon - Grotte des Bains d'Apollon
Created in 1670, this bosquet originally contained a central rectangular pool surrounded by a turf border. Edging the pool were metal reeds that concealed numerous jets for water; a swan that had water jetting from its beak occupied each corner.
The centre of the pool featured an iron tree with painted tin leaves that sprouted water from its branches. Because of this tree, the bosquet was also known as the Bosquet du Chêne Vert.
In 1705, this bosquet was destroyed in order to allow for the creation of the Bosquet des Bains d'Apollon, which was created to house the statues had once stood in the Grotte de Thétys.
During the reign of Louis XVI, Hubert Robert remodeled the bosquet, creating a cave-like setting for the Marsy statues. The bosquet was renamed the Grotte des Bains d'Apollon.
Île du Roi - Miroir d'Eau - Jardin du Roi
Originally designed in 1671 as two separate water features, the larger - Île du Roi - contained an island that formed the focal point of a system of elaborate fountains.
The Île du Roi was separated from the Miroir d'Eau by a causeway that featured twenty-four water jets. In 1684, the island was removed and the total number of water jets in the bosquet was significantly reduced.
The year 1704 witnessed a major renovation of the bosquet, at which time the causeway was remodelled and most of the water jets were removed.
A century later, in 1817, Louis XVIII ordered the Île du Roi and the Miroir d'Eau to be completely remodeled as an English-style garden. At this time, the bosquet was rechristened Jardin du Roi.
Salle des Festins - Salle du Conseil - Bosquet de l'Obélisque
In 1671, André Le Nôtre conceived a bosquet - originally christened Salle des Festins and later called Salle du Conseil - that featured a quatrefoil island surrounded by a channel containing fifty water jets. Access to the island was obtained by two swing bridges.
Beyond the channel and placed at the cardinal points within the bosquet were four additional fountains. Under the direction of Jules Hardouin-Mansart, the bosquet was completely remodeled in 1706. The central island was replaced by a large basin raised on five steps, which was surrounded by a canal. The central fountain contained 230 jets that, when in play, formed an obelisk – hence the new name Bosquet de l'Obélisque.
Bosquet du Théâtre d'Eau - Bosquet du Rond-Vert
The central feature of this bosquet, which was designed by Le Nôtre between 1671 and 1674, was an auditorium/theatre sided by three tiers of turf seating that faced a stage decorated with four fountains alternating with three radiating cascades.
Between 1680 and Louis XIV's death in 1715, there was near-constant rearranging of the statues that decorated the bosquet.
In 1709, the bosquet was rearranged with the addition of the Fontaine de l'Île aux Enfants. As part of the replantation of the gardens ordered by Louis XVI during the winter of 1774–1775, the Bosquet du Théâtre d'Eau was destroyed and replaced with the unadorned Bosquet du Rond-Vert. The Bosquet du Théâtre d'Eau was recreated in 2014, with South Korean businessman and photographer Yoo Byung-eun being the sole patron, donating €1.4 million.
Bosquet des Trois Fontaines - Berceau d'Eau
Situated to the west of the Allée des Marmousets and replacing the short-lived Berceau d'Eau (a long and narrow bosquet created in 1671 that featured a water bower made by numerous jets of water), the enlarged bosquet was transformed by Le Nôtre in 1677 into a series of three linked rooms.
Each room contained a number of fountains that played with special effects. The fountains survived the modifications that Louis XIV ordered for other fountains in the gardens in the early 18th. century and were subsequently spared during the 1774–1775 replantation of the gardens.
In 1830, the bosquet was replanted, at which time the fountains were suppressed. Due to storm damage in the park in 1990 and then again in 1999, the Bosquet des Trois Fontaines was restored and re-inaugurated on the 12th. June 2004.
Bosquet de l'Arc de Triomphe
This bosquet was originally planned in 1672 as a simple pavillon d'eau - a round open expanse with a square fountain in the centre. In 1676, this bosquet was enlarged and redecorated along political lines that alluded to French military victories over Spain and Austria, at which time the triumphal arch was added - hence the name.
As with the Bosquet des Trois Fontaines, this bosquet survived the modifications of the 18th. century, but was replanted in 1830, at which time the fountains were removed.
Bosquet de la Renommée - Bosquet des Dômes
Built in 1675, the Bosquet de la Renommée featured a fountain statue of Fame. With the relocation of the statues from the Grotte de Thétys in 1684, the bosquet was remodelled to accommodate the statues, and the Fame fountain was removed.
At this time the bosquet was rechristened Bosquet des Bains d'Apollon. As part of the reorganisation of the garden that was ordered by Louis XIV in the early part of the 18th. century, the Apollo grouping was moved once again to the site of the Bosquet du Marais - located near the Latona Fountain - which was destroyed and was replaced by the new Bosquet des Bains d'Apollon.
The statues were installed on marble plinths from which water issued; and each statue grouping was protected by an intricately carved and gilded baldachin.
The old Bosquet des Bains d'Apollon was renamed Bosquet des Dômes due to two domed pavilions built in the bosquet.
Bosquet de l'Encélade
Created in 1675 at the same time as the Bosquet de la Renommée, the fountain of this bosquet depicts Enceladus, a fallen Giant who was condemned to live below Mount Etna, being consumed by volcanic lava.
From its conception, this fountain was conceived as an allegory of Louis XIV's victory over the Fronde. In 1678, an octagonal ring of turf and eight rocaille fountains surrounding the central fountain were added. These additions were removed in 1708.
When in play, this fountain has the tallest jet of all the fountains in the gardens of Versailles - 25 metres.
Bosquet des Sources - La Colonnade
Designed as a simple unadorned salle de verdure by Le Nôtre in 1678, the landscape architect enhanced and incorporated an existing stream to create a bosquet that featured rivulets that twisted among nine islets.
In 1684, Jules Hardouin-Mansart completely redesigned the bosquet by constructing a circular arched double peristyle. The Colonnade, as it was renamed, originally featured thirty-two arches and thirty-one fountains – a single jet of water splashed into a basin center under the arch.
In 1704, three additional entrances to the Colonnade were added, which reduced the number of fountains from thirty-one to twenty-eight. The statue that currently occupies the centre of the Colonnade - the Abduction of Persephone - (from the Grande Commande of 1664) was set in place in 1696.
Galerie d'Eau - Galerie des Antiques - Salle des Marronniers
Occupying the site of the Galerie d'Eau (1678), the Galerie des Antiques was designed in 1680 to house the collection of antique statues and copies of antique statues acquired by the Académie de France in Rome.
Surrounding a central area paved with colored stone, a channel was decorated with twenty statues on plinths, each separated by three jets of water.
The Galerie was completely remodeled in 1704 when the statues were transferred to Marly and the bosquet was replanted with horse chestnut trees - hence the current name Salle des Marronniers.
Salle de Bal
This bosquet, which was designed by Le Nôtre and built between 1681 and 1683, features a semi-circular cascade that forms the backdrop for a salle de verdure.
Interspersed with gilt lead torchères, which supported candelabra for illumination, the Salle de Bal was inaugurated in 1683 by Louis XIV's son, the Grand Dauphin, with a dance party.
The Salle de Bal was remodeled in 1707 when the central island was removed and an additional entrance was added.
Replantations of the Gardens
Common to any long-lived garden is replantation, and Versailles is no exception. In their history, the gardens of Versailles have undergone no less than five major replantations, which have been executed for practical and aesthetic reasons.
During the winter of 1774–1775, Louis XVI ordered the replanting of the gardens on the grounds that many of the trees were diseased or overgrown, and needed to be replaced.
Also, as the formality of the 17th.-century garden had fallen out of fashion, this replantation sought to establish a new informality in the gardens - that would also be less expensive to maintain.
This, however, was not achieved, as the topology of the gardens favored the Jardin à la Française over an English-style garden.
Then, in 1860, much of the old growth from Louis XVI's replanting was removed and replaced. In 1870, a violent storm struck the area, damaging and uprooting scores of trees, which necessitated a massive replantation program.
However, owing to the Franco-Prussian War, which toppled Napoléon III, and the Commune de Paris, replantation of the garden did not get underway until 1883.
The most recent replantations of the gardens were precipitated by two storms that battered Versailles in 1990 and then again in 1999. The storm damage at Versailles and Trianon amounted to the loss of thousands of trees - the worst such damage in the history of Versailles.
The replantations have allowed museum and governmental authorities to restore and rebuild some of the bosquets that were abandoned during the reign of Louis XVI, such as the Bosquet des Trois Fontaines, which was restored in 2004.
Catherine Pégard, the head of the public establishment which administers Versailles, has stated that the intention is to return the gardens to their appearance under Louis XIV, specifically as he described them in his 1704 description, Manière de Montrer les Jardins de Versailles.
This involves restoring some of the parterres like the Parterre du Midi to their original formal layout, as they appeared under Le Nôtre. This was achieved in the Parterre de Latone in 2013, when the 19th. century lawns and flower beds were torn up and replaced with boxwood-enclosed turf and gravel paths to create a formal arabesque design.
Pruning is also done to keep trees at between 17 and 23 metres (56 to 75 feet), so as not to spoil the carefully designed perspectives of the gardens.
Owing to the natural cycle of replantations that has occurred at Versailles, it is safe to state that no trees dating from the time of Louis XIV are to be found in the gardens.
Problems With Water
The marvel of the gardens of Versailles - then as now - is the fountains. Yet, the very element that animates the gardens, water, has proven to be the affliction of the gardens since the time of Louis XIV.
The gardens of Louis XIII required water, and local ponds provided an adequate supply. However, once Louis XIV began expanding the gardens with more and more fountains, supplying the gardens with water became a critical challenge.
To meet the needs of the early expansions of the gardens under Louis XIV, water was pumped to the gardens from ponds near the château, with the Clagny pond serving as the principal source.
Water from the pond was pumped to the reservoir on top of the Grotte de Thétys, which fed the fountains in the garden by means of gravitational hydraulics. Other sources included a series of reservoirs located on the Satory Plateau south of the château.
The Grand Canal
By 1664, increased demand for water necessitated additional sources. In that year, Louis Le Vau designed the Pompe, a water tower built north of the château. The Pompe drew water from the Clagny pond using a system of windmills and horsepower to a cistern housed in the Pompe's building. The capacity of the Pompe 600 cubic metres per day - alleviated some of the water shortages in the garden.
With the completion of the Grand Canal in 1671, which served as drainage for the fountains of the garden, water, via a system of windmills, was pumped back to the reservoir on top of the Grotte de Thétys.
While this system solved some of the water supply problems, there was never enough water to keep all of the fountains running in the garden in full-play all of the time.
While it was possible to keep the fountains in view from the château running, those concealed in the bosquets and in the farther reaches of the garden were run on an as-needed basis.
In 1672, Jean-Baptiste Colbert devised a system by which the fountaineers in the gardens would signal each other with whistles upon the approach of the king, indicating that their fountain needed to be turned on. Once the king had passed a fountain in play, it would be turned off and the fountaineer would signal that the next fountain could be turned on.
In 1674, the Pompe was enlarged, and subsequently referred to as the Grande Pompe. Pumping capacity was increased via increased power and the number of pistons used for lifting the water. These improvements increased the water capacity to nearly 3,000 cubic metres of water per day; however, the increased capacity of the Grande Pompe often left the Clagny pond dry.
The increasing demand for water and the stress placed on existing systems of water supply necessitated newer measures to increase the water supplied to Versailles. Between 1668 and 1674, a project was undertaken to divert the water of the Bièvre river to Versailles. By damming the river and with a pumping system of five windmills, water was brought to the reservoirs located on the Satory Plateau. This system brought an additional 72,000 cubic metres water to the gardens on a daily basis.
Despite the water from the Bièvre, the gardens needed still more water, which necessitated more projects. In 1681, one of the most ambitious water projects conceived during the reign of Louis XIV was undertaken.
Owing to the proximity of the Seine to Versailles, a project was proposed to raise the water from the river to be delivered to Versailles. Seizing upon the success of a system devised in 1680 that raised water from the Seine to the gardens of Saint-Germain-en-Laye, construction of the Machine de Marly began the following year.
The Machine de Marly was designed to lift water from the Seine in three stages to the Aqueduc de Louveciennes some 100 metres above the level of the river. A series of huge waterwheels was constructed in the river, which raised the water via a system of 64 pumps to a reservoir 48 metres above the river. From this first reservoir, water was raised an additional 56 metres to a second reservoir by a system of 79 pumps. Finally, 78 additional pumps raised the water to the aqueduct, which carried the water to Versailles and Marly.
In 1685, the Machine de Marly came into full operation. However, owing to leakage in the conduits and breakdowns of the mechanism, the machine was only able to deliver 3,200 cubic metres of water per day - approximately one-half the expected output. The machine was nevertheless a must-see for visitors. Despite the fact that the gardens consumed more water per day than the entire city of Paris, the Machine de Marly remained in operation until 1817.
During Louis XIV's reign, water supply systems represented one-third of the building costs of Versailles. Even with the additional output from the Machine de Marly, fountains in the garden could only be run à l'ordinaire - which is to say at half-pressure.
With this measure of economy, the fountains still consumed 12,800 cubic metres of water per day, far above the capacity of the existing supplies. In the case of the Grandes Eaux - when all the fountains played to their maximum - more than 10,000 cubic metres of water was needed for one afternoon's display.
Accordingly, the Grandes Eaux were reserved for special occasions such as the Siamese Embassy visit of 1685–1686.
The Canal de l'Eure
One final attempt to solve water shortage problems was undertaken in 1685. In this year it was proposed to divert the water of the Eure river, located 160 km. south of Versailles and at a level 26 m above the garden reservoirs.
The project called not only for digging a canal and for the construction of an aqueduct, it also necessitated the construction of shipping channels and locks to supply the workers on the main canal.
Between 9,000 to 10,000 troops were pressed into service in 1685; the next year, more than 20,000 soldiers were engaged in construction. Between 1686 and 1689, when the Nine Years' War began, one-tenth of France's military was at work on the Canal de l'Eure project.
However with the outbreak of the war, the project was abandoned, never to be completed. Had the aqueduct been completed, some 50,000 cubic metres of water would have been sent to Versailles - more than enough to solve the water problem of the gardens.
Today, the museum of Versailles is still faced with water problems. During the Grandes Eaux, water is circulated by means of modern pumps from the Grand Canal to the reservoirs. Replenishment of the water lost due to evaporation comes from rainwater, which is collected in cisterns that are located throughout the gardens and diverted to the reservoirs and the Grand Canal.
Assiduous husbanding of this resource by museum officials prevents the need to tap into the supply of potable water of the city of Versailles.
The Versailles Gardens In Popular Culture
The creation of the gardens of Versailles is the context for the film 'A Little Chaos', directed by Alan Rickman and released in 2015, in which Kate Winslet plays a fictional landscape gardener and Rickman plays King Louis XIV.
The Thomas Nelson Page House located at 1759 R Street NW in the Dupont Circle neighborhood of Washington, D.C. The building currently serves as headquarters of the American Institute for Cancer Research.
Construction of the Georgian Revival style building was completed in 1896 to the designs of Stanford White, a founding partner of the prominent architectural firm McKim, Mead & White. The original owner, Thomas Nelson Page, was a lawyer, writer, and U.S. ambassador to Italy. The building was added to the D.C. Inventory of Historic Sites in 1974 and the following year it was added to the National Register of Historic Places (NRHP). The building is also designated a contributing property to the Dupont Circle Historic District, listed on the NRHP in 1978.
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Via the D.C. Historic Preservation Office:
"Mansion designed for writer Thomas Nelson Page and his second wife, heiress Florence Lathrop Field Page; notable and early example of the Georgian Revival style by leading architectural firm; knowledgeable adaptation of 18th century English-American residential architecture to late-19th century considerations of
space, scale and function; harbinger of the popular use of Colonial architectural precedent; residence of prominent literary figure noted for documentation of the aristocratic South; center of Washington literary and social life in late 19th and early 20th centuries; prominently sited on avenue of grand residences; 4-1/2 stories on polygonal corner site, facades of Harvard brick with limestone and white-painted trim; Ionic portico, fanlight doorway, side loggia, piano nobile with iron balconies, arcaded windows; ceremonial interiors arranged around open stair hall; built 1896, Stanford White (McKim, Mead & White), architect; loggia enclosed by White in 1903 to create vaulted garden room with lattice ceiling; DC designation June 27, 1974, NR listing September 5, 1975; within Dupont Circle HD"
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This is one of my older photos I originally uploaded to Wikimedia Commons.
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!
Some background:
The Grumman Mohawk began as a joint Army-Marine program through the then-Navy Bureau of Aeronautics (BuAer), for an observation/attack plane that would outperform the light and vulnerable Cessna L-19 Bird Dog. In June 1956, the Army issued Type Specification TS145, which called for the development and procurement of a two-seat, twin turboprop aircraft designed to operate from small, unimproved fields under all weather conditions. It would be faster, with greater firepower, and heavier armor than the Bird Dog, which had proved very vulnerable during the Korean War.
The Mohawk's mission would include observation, artillery spotting, air control, emergency resupply, naval target spotting, liaison, and radiological monitoring. The Navy specified that the aircraft had to be capable of operating from small "jeep" escort class carriers (CVEs). The DoD selected Grumman Aircraft Corporation's G-134 design as the winner of the competition in 1957. Marine requirements contributed an unusual feature to the design: since the Marines were authorized to operate fixed-wing aircraft in the close air support (CAS) role, the mockup featured underwing pylons for rockets, bombs, and other stores, and this caused a lot of discord. The Air Force did not like the armament capability of the Mohawk and tried to get it removed. On the other side, the Marines did not want the sophisticated sensors the Army wanted, so when their Navy sponsors opted to buy a fleet oil tanker, they eventually dropped from the program altogether. The Army continued with armed Mohawks (and the resulting competence controversy with the Air Force) and also developed cargo pods that could be dropped from underwing hard points to resupply troops in emergencies.
In mid-1961, the first Mohawks to serve with U.S. forces overseas were delivered to the 7th Army at Sandhofen Airfield near Mannheim, Germany. Before its formal acceptance, the camera-carrying AO-1AF was flown on a tour of 29 European airfields to display it to the U.S. Army field commanders and potential European customers. In addition to their Vietnam and European service, SLAR-equipped Mohawks began operational missions in 1963 patrolling the Korean Demilitarized Zone.
Germany and France showed early interest in the Mohawk, and two OV-1s were field-tested by both nations over the course of several months. No direct orders resulted, though, but the German Bundesheer (Army) was impressed by the type’s performance and its capability as an observation and reconnaissance platform. Grumman even signed a license production agreement with the French manufacturer Breguet Aviation in exchange for American rights to the Atlantic maritime patrol aircraft, but no production orders followed.
This could have been the end of the OV-1 in Europe, but in 1977 the German government, primarily the interior ministry and its intelligence agency, the Bundesnachrichtendienst (BND), showed interest in a light and agile SIGINT/ELINT platform that could fly surveillance missions along the inner-German border to the GDR and also to Czechoslovakia. Beyond visual reconnaissance with cameras and IR sensors, the aircraft was to be specifically able to identify and locate secret radio stations that were frequently operated by Eastern Block agents (esp. by the GDR) all across Western Germany, but primarily close to the inner-German border due to the clandestine stations’ low power. The Bundeswehr already operated a small ELINT/ECM fleet, consisting of converted HFB 320 ‘Hansa’ business jets, but these were not suited for stealthy and inconspicuous low flight level missions that were envisioned, and they also lacked the ability to fly slowly enough to locate potential “radio nests”.
The pan and the objective were clear, but the ELINT project caused a long and severe political debate concerning the operator of such an aerial platform. Initially, the Bundesheer, who had already tested the OV-1, claimed responsibility, but the interior ministry in the form of the German customs department as well as the German police’s Federal Border Guard, the Bundesgrenzschutz and the Luftwaffe (the proper operator for fixed-wing aircraft within the German armed forces), wrestled for this competence. Internally, the debate and the project ran under the handle “Schimmelreiter” (literally “The Rider on the White Horse”), after a northern German legendary figure, which eventually became the ELINT system’s semi-official name after it had been revealed to the public. After much tossing, in 1979 the decision was made to procure five refurbished U.S. Army OV-1As, tailored to the German needs and – after long internal debates – operate them by the Luftwaffe.
The former American aircraft were hybrids: they still had the OV-1A’s original short wings, but already the OV-1D’s stronger engines and its internal pallet system for interchangeable electronics. The machines received the designation OV-1G (for Germany) and were delivered in early 1980 via ship without any sensors or cameras. These were of Western German origin, developed and fitted locally, tailored to the special border surveillance needs.
The installation and testing of the “Schimmelreiter” ELINT suite lasted until 1982. It was based on a Raytheon TI Systems emitter locator system, but it was locally adapted by AEG-Telefunken to the airframe and the Bundeswehr’s special tasks and needs. The system’s hardware was stowed in the fuselage, its sensor arrays were mounted into a pair of underwing nacelles, which occupied the OV-1’s standard hardpoints, allowing a full 360° coverage. In order to cool the electronics suite and regulate the climate in the internal equipment bays, the OV-1G received a powerful heat exchanger, mounted under a wedge-shaped fairing on the spine in front of the tail – the most obvious difference of this type from its American brethren. The exact specifications of the “Schimmelreiter” ELINT suite remained classified, but special emphasis was placed upon COMINT (Communications Intelligence), a sub-category of signals intelligence that engages in dealing with messages or voice information derived from the interception of foreign communications. Even though the “Schimmelreiter” suite was the OV-1Gs’ primary reconnaissance tool, the whole system could be quickly de-installed for other sensor packs and reconnaissance tasks (even though this never happened), or augmented by single modules, what made upgrades and mission specialization easy. Beyond the ELINT suite, the OV-1G could be outfitted with cameras and other sensors on exchangeable pallets in the fuselage, too. This typically included a panoramic camera in a wedge-shaped ventral fairing, which would visually document the emitter sensors’ recordings.
A special feature of the German OV-1s was the integration of a brand new, NATO-compatible “Link-16” data link system via a MIDS-LVT (Multifunctional Information Distribution System). Even though this later became a standard for military systems, the OV-1G broke the ground for this innovative technology. The MIDS was an advanced command, control, communications, computing and intelligence (C4I) system incorporating high-capacity, jam-resistant, digital communication links for exchange of near real-time tactical information, including both data and voice, among air, ground, and sea elements. Outwardly, the MIDS was only recognizable through a shallow antenna blister behind the cockpit.
Even though the OV-1Gs initially retained their former American uniform olive drab livery upon delivery and outfitting in German service, they soon received a new wraparound camouflage for their dedicated low-level role in green and black (Luftwaffe Norm 83 standard), which was better suited for the European theatre of operations. In Luftwaffe service, the OV-1Gs received the tactical codes 18+01-05 and the small fleet was allocated to the Aufklärungsgeschwader (AG) 51 “Immelmann”, where the machines formed, beyond two squadrons with RF-4E Phantom IIs, an independent 3rd squadron. This small unit was from the start based as a detachment at Lechfeld, located in Bavaria/Southern Germany, instead of AG 51’s home airbase Bremgarten in South-Western Germany, because Lechfeld was closer to the type’s typical theatre of operations along Western Germany’s Eastern borders. Another factor in favor of this different airbase was the fact that Lechfeld was, beyond Tornado IDS fighter bombers, also the home of the Luftwaffe’s seven HFB 320M ECM aircraft, operated by the JaBoG32’s 3rd squadron, so that the local maintenance crews were familiar with complex electronics and aircraft systems, and the base’s security level was appropriate, too.
With the end of the Cold War in 1990, the OV-1Gs role and field of operation gradually shifted further eastwards. With the inner-German Iron Curtain gone, the machines were now frequently operated along the Polish and Czech Republic border, as well as in international airspace over the Baltic Sea, monitoring the radar activities along the coastlines and esp. the activities of Russian Navy ships that operated from Kaliningrad and Saint Petersburg. For these missions, the machines were frequently deployed to the “new” air bases Laage and Holzdorf in Eastern Germany.
In American service, the OV-1s were retired from Europe in 1992 and from operational U.S. Army service in 1996. In Germany, the OV-1 was kept in service for a considerably longer time – with little problems, since the OV-1 airframes had relatively few flying hours on their clocks. The Luftwaffe’s service level for the aircraft was high and spare parts remained easy to obtain from the USA, and there were still OV-1 parts in USAF storage in Western German bases.
The German HFB 320M fleet was retired between 1993 and 1994 and, in part, replaced by the Tornado ECR. At the same time AG 51 was dissolved and the OV-1Gs were nominally re-allocated to JaboG 32/3. With this unit the OV-1Gs remained operational until 2010, undergoing constant updates and equipment changes. For instance, the machines received in 1995 a powerful FLIR sensor in a small turret in the aircraft’s nose, which improved the aircraft’s all-weather reconnaissance capabilities and was intended to spot hidden radio posts even under all-weather/night conditions, once their signal was recognized and located. The aircrafts’ radio emitter locator system was updated several times, too, and, as a passive defensive measure against heat-guided air-to-air missiles/MANPADS, an IR jammer was added, extending the fuselage beyond the tail. These machines received the suffix “Phase II”, even though all five aircraft were updated the same way.
Reports that the OV-1Gs were furthermore retrofitted with the avionics to mount and launch AIM-9 Sidewinder AAMs under the wing tips for self-defense remained unconfirmed, even more so because no aircraft was ever seen carrying arms – neither the AIM-9 nor anything else. Plans to make the OV-1Gs capable of carrying the Luftwaffe’s AGM-65 Maverick never went beyond the drawing board, either. However, BOZ chaff/flare dispenser pods and Cerberus ECM pods were occasionally seen on the ventral pylons from 1998 onwards.
No OV-1G was lost during the type’s career in Luftwaffe service, and after the end of the airframes’ service life, all five German OV-1Gs were scrapped in 2011. There was, due to worsening budget restraints, no direct successor, even though the maritime surveillance duties were taken over by Dornier Do 228/NGs operated by the German Marineflieger (naval air arm).
General characteristics:
Crew: Two: pilot, observer/systems operator
Length: 44 ft 4 in (13.53 m) overall with FLIR sensor and IR jammer
Wingspan: 42 ft 0 in (12.8 m)
Height: 12 ft 8 in (3.86 m)
Wing area: 330 sq. ft (30.65 m²)
Empty weight: 12,054 lb (5,467 kg)
Loaded weight: 15,544 lb (7,051 kg)
Max. takeoff weight: 18,109 lb (8,214 kg)
Powerplant:
2× Lycoming T53-L-701 turboprops, 1,400 shp (1,044 kW) each
Performance:
Never exceed speed: 450 mph (390 knots, 724 km/h)
Maximum speed: 305 mph (265 knots, 491 km/h) at 10,000 ft (3,050 m)
Cruise speed: 207 mph (180 knots, 334 km/h) (econ cruise)
Stall speed: 84 mph (73 knots, 135 km/h)
Range: 944 mi (820 nmi, 1,520 km) (SLAR mission)
Service ceiling: 25,000 ft (7,620 m)
Rate of climb: 3,450 ft/min (17.5 m/s)
Armament:
A total of eight external hardpoints (two ventral, three under each outer wing)
for external loads; the wing hardpoints were typically occupied with ELINT sensor pods, while the
ventral hardpoints frequently carried 300 l drop tanks to extend loiter time and range;
Typically, no offensive armament was carried, even though bombs or gun/missile pods were possible.
The kit and its assembly:
This build became a submission to the “Reconnaissance” Group Build at whatifmodellers.com in July 2021, and it spins further real-world events. Germany actually tested two OV-1s in the Sixties (by the German Army/Bundesheer, not by the air force), but the type was not procured or operated. The test aircraft carried a glossy, olive drab livery (US standard, I think) with German national markings.
However, having a vintage Hasegawa OV-1A in the stash, I wondered what an operational German OV-1 might have looked like, especially if it had been operated into the Eighties and beyond, in the contemporary Norm 83 paint scheme? This led to this purely fictional OV-1G.
The kit was mostly built OOB, and the building experience was rather so-so – after all, it’s a pretty old mold/boxing (in my case the Hasegawa/Hales kit is from 1978, the mold is from 1968!). Just a few things were modified/added in order to tweak the standard, short-winged OV-1A into something more modern and sophisticated.
When searching for a solution to mount some ELINT sensor arrays, I did not want to copy the OV-1B’s characteristic offset, ventral SLAR fairing. I rather settled for the late RV-1D’s solution with sensor pods under the outer wings. Unfortunately, the OV-1A kit came with the type’s original short wings, so that the pods had to occupy the inner underwing pair of hardpoints. The pods were scratched from square styrene profiles and putty, so that they received a unique look. The Mohawk’s pair of ventral hardpoints were mounted, but – after considering some drop tanks or an ECM pod there - left empty, so that the field of view for the ventral panoramic camera would not be obscured.
Other small additions are some radar warning sensor bumps on the nose, some extra antennae, a shallow bulge for the MIDS antenna on the spine, the FLIR turret on the nose (with parts from an Italeri AH-1 and a Kangnam Yak-38!), and I added a tail stinger for a retrofitted (scratched) IR decoy device, inspired by the American AN/ALG-147. This once was a Matchbox SNEB unguided missile pod.
Painting and markings:
For the intended era, the German Norm 83 paint scheme, which is still in use today on several Luftwaffe types like the Transall, PAH-2 or CH-53, appeared like a natural choice. It’s a tri-color wraparound scheme, consisting of RAL 6003 (Olivgrün), FS 34097 (Forest Green) and RAL 7021 (Teerschwarz). The paints I used are Humbrol 86 (which is supposed to be a WWI version of RAL 6003, it lacks IMHO yellow but has good contrast to the other tones), Humbrol 116 and Revell 9. The pattern itself was adapted from the German Luftwaffe’s Dornier Do 28D “Skyservants” with Norm 83 camouflage, because of the type’s similar outlines.
A black ink washing was applied for light weathering, plus some post-shading of panels with lighter shades of the basic camouflage tones for a more plastic look. The cockpit interior was painted in light grey (Humbrol 167), while the landing gear and the interior of the air brakes became white. The scratched SLAR pods became light grey, with flat di-electric panels in medium grey (created with decal material).
The cockpit interior was painted in a rather light grey (Humbrol 167), the pilots received typical olive drab Luftwaffe overalls, one with a white “bone dome” and the other with a more modern light grey helmet.
The decals were improvised. National markings and tactical codes came from TL Modellbau sheets, the AG 51 emblems were taken from a Hasegawa RF-4E sheet. The black walkways were taken from the Mohak’s OOB sheet, the black de-icer leading edges on wings and tail were created with generic black decal material. Finally, the model was sealed with a coat of matt acrylic varnish (Italeri).
An interesting result, and the hybrid paint scheme with the additional desert camouflage really makes the aircraft an unusual sight, adding to its credibility.
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!
Some background:
The Grumman Mohawk began as a joint Army-Marine program through the then-Navy Bureau of Aeronautics (BuAer), for an observation/attack plane that would outperform the light and vulnerable Cessna L-19 Bird Dog. In June 1956, the Army issued Type Specification TS145, which called for the development and procurement of a two-seat, twin turboprop aircraft designed to operate from small, unimproved fields under all weather conditions. It would be faster, with greater firepower, and heavier armor than the Bird Dog, which had proved very vulnerable during the Korean War.
The Mohawk's mission would include observation, artillery spotting, air control, emergency resupply, naval target spotting, liaison, and radiological monitoring. The Navy specified that the aircraft had to be capable of operating from small "jeep" escort class carriers (CVEs). The DoD selected Grumman Aircraft Corporation's G-134 design as the winner of the competition in 1957. Marine requirements contributed an unusual feature to the design: since the Marines were authorized to operate fixed-wing aircraft in the close air support (CAS) role, the mockup featured underwing pylons for rockets, bombs, and other stores, and this caused a lot of discord. The Air Force did not like the armament capability of the Mohawk and tried to get it removed. On the other side, the Marines did not want the sophisticated sensors the Army wanted, so when their Navy sponsors opted to buy a fleet oil tanker, they eventually dropped from the program altogether. The Army continued with armed Mohawks (and the resulting competence controversy with the Air Force) and also developed cargo pods that could be dropped from underwing hard points to resupply troops in emergencies.
In mid-1961, the first Mohawks to serve with U.S. forces overseas were delivered to the 7th Army at Sandhofen Airfield near Mannheim, Germany. Before its formal acceptance, the camera-carrying AO-1AF was flown on a tour of 29 European airfields to display it to the U.S. Army field commanders and potential European customers. In addition to their Vietnam and European service, SLAR-equipped Mohawks began operational missions in 1963 patrolling the Korean Demilitarized Zone.
Germany and France showed early interest in the Mohawk, and two OV-1s were field-tested by both nations over the course of several months. No direct orders resulted, though, but the German Bundesheer (Army) was impressed by the type’s performance and its capability as an observation and reconnaissance platform. Grumman even signed a license production agreement with the French manufacturer Breguet Aviation in exchange for American rights to the Atlantic maritime patrol aircraft, but no production orders followed.
This could have been the end of the OV-1 in Europe, but in 1977 the German government, primarily the interior ministry and its intelligence agency, the Bundesnachrichtendienst (BND), showed interest in a light and agile SIGINT/ELINT platform that could fly surveillance missions along the inner-German border to the GDR and also to Czechoslovakia. Beyond visual reconnaissance with cameras and IR sensors, the aircraft was to be specifically able to identify and locate secret radio stations that were frequently operated by Eastern Block agents (esp. by the GDR) all across Western Germany, but primarily close to the inner-German border due to the clandestine stations’ low power. The Bundeswehr already operated a small ELINT/ECM fleet, consisting of converted HFB 320 ‘Hansa’ business jets, but these were not suited for stealthy and inconspicuous low flight level missions that were envisioned, and they also lacked the ability to fly slowly enough to locate potential “radio nests”.
The pan and the objective were clear, but the ELINT project caused a long and severe political debate concerning the operator of such an aerial platform. Initially, the Bundesheer, who had already tested the OV-1, claimed responsibility, but the interior ministry in the form of the German customs department as well as the German police’s Federal Border Guard, the Bundesgrenzschutz and the Luftwaffe (the proper operator for fixed-wing aircraft within the German armed forces), wrestled for this competence. Internally, the debate and the project ran under the handle “Schimmelreiter” (literally “The Rider on the White Horse”), after a northern German legendary figure, which eventually became the ELINT system’s semi-official name after it had been revealed to the public. After much tossing, in 1979 the decision was made to procure five refurbished U.S. Army OV-1As, tailored to the German needs and – after long internal debates – operate them by the Luftwaffe.
The former American aircraft were hybrids: they still had the OV-1A’s original short wings, but already the OV-1D’s stronger engines and its internal pallet system for interchangeable electronics. The machines received the designation OV-1G (for Germany) and were delivered in early 1980 via ship without any sensors or cameras. These were of Western German origin, developed and fitted locally, tailored to the special border surveillance needs.
The installation and testing of the “Schimmelreiter” ELINT suite lasted until 1982. It was based on a Raytheon TI Systems emitter locator system, but it was locally adapted by AEG-Telefunken to the airframe and the Bundeswehr’s special tasks and needs. The system’s hardware was stowed in the fuselage, its sensor arrays were mounted into a pair of underwing nacelles, which occupied the OV-1’s standard hardpoints, allowing a full 360° coverage. In order to cool the electronics suite and regulate the climate in the internal equipment bays, the OV-1G received a powerful heat exchanger, mounted under a wedge-shaped fairing on the spine in front of the tail – the most obvious difference of this type from its American brethren. The exact specifications of the “Schimmelreiter” ELINT suite remained classified, but special emphasis was placed upon COMINT (Communications Intelligence), a sub-category of signals intelligence that engages in dealing with messages or voice information derived from the interception of foreign communications. Even though the “Schimmelreiter” suite was the OV-1Gs’ primary reconnaissance tool, the whole system could be quickly de-installed for other sensor packs and reconnaissance tasks (even though this never happened), or augmented by single modules, what made upgrades and mission specialization easy. Beyond the ELINT suite, the OV-1G could be outfitted with cameras and other sensors on exchangeable pallets in the fuselage, too. This typically included a panoramic camera in a wedge-shaped ventral fairing, which would visually document the emitter sensors’ recordings.
A special feature of the German OV-1s was the integration of a brand new, NATO-compatible “Link-16” data link system via a MIDS-LVT (Multifunctional Information Distribution System). Even though this later became a standard for military systems, the OV-1G broke the ground for this innovative technology. The MIDS was an advanced command, control, communications, computing and intelligence (C4I) system incorporating high-capacity, jam-resistant, digital communication links for exchange of near real-time tactical information, including both data and voice, among air, ground, and sea elements. Outwardly, the MIDS was only recognizable through a shallow antenna blister behind the cockpit.
Even though the OV-1Gs initially retained their former American uniform olive drab livery upon delivery and outfitting in German service, they soon received a new wraparound camouflage for their dedicated low-level role in green and black (Luftwaffe Norm 83 standard), which was better suited for the European theatre of operations. In Luftwaffe service, the OV-1Gs received the tactical codes 18+01-05 and the small fleet was allocated to the Aufklärungsgeschwader (AG) 51 “Immelmann”, where the machines formed, beyond two squadrons with RF-4E Phantom IIs, an independent 3rd squadron. This small unit was from the start based as a detachment at Lechfeld, located in Bavaria/Southern Germany, instead of AG 51’s home airbase Bremgarten in South-Western Germany, because Lechfeld was closer to the type’s typical theatre of operations along Western Germany’s Eastern borders. Another factor in favor of this different airbase was the fact that Lechfeld was, beyond Tornado IDS fighter bombers, also the home of the Luftwaffe’s seven HFB 320M ECM aircraft, operated by the JaBoG32’s 3rd squadron, so that the local maintenance crews were familiar with complex electronics and aircraft systems, and the base’s security level was appropriate, too.
With the end of the Cold War in 1990, the OV-1Gs role and field of operation gradually shifted further eastwards. With the inner-German Iron Curtain gone, the machines were now frequently operated along the Polish and Czech Republic border, as well as in international airspace over the Baltic Sea, monitoring the radar activities along the coastlines and esp. the activities of Russian Navy ships that operated from Kaliningrad and Saint Petersburg. For these missions, the machines were frequently deployed to the “new” air bases Laage and Holzdorf in Eastern Germany.
In American service, the OV-1s were retired from Europe in 1992 and from operational U.S. Army service in 1996. In Germany, the OV-1 was kept in service for a considerably longer time – with little problems, since the OV-1 airframes had relatively few flying hours on their clocks. The Luftwaffe’s service level for the aircraft was high and spare parts remained easy to obtain from the USA, and there were still OV-1 parts in USAF storage in Western German bases.
The German HFB 320M fleet was retired between 1993 and 1994 and, in part, replaced by the Tornado ECR. At the same time AG 51 was dissolved and the OV-1Gs were nominally re-allocated to JaboG 32/3. With this unit the OV-1Gs remained operational until 2010, undergoing constant updates and equipment changes. For instance, the machines received in 1995 a powerful FLIR sensor in a small turret in the aircraft’s nose, which improved the aircraft’s all-weather reconnaissance capabilities and was intended to spot hidden radio posts even under all-weather/night conditions, once their signal was recognized and located. The aircrafts’ radio emitter locator system was updated several times, too, and, as a passive defensive measure against heat-guided air-to-air missiles/MANPADS, an IR jammer was added, extending the fuselage beyond the tail. These machines received the suffix “Phase II”, even though all five aircraft were updated the same way.
Reports that the OV-1Gs were furthermore retrofitted with the avionics to mount and launch AIM-9 Sidewinder AAMs under the wing tips for self-defense remained unconfirmed, even more so because no aircraft was ever seen carrying arms – neither the AIM-9 nor anything else. Plans to make the OV-1Gs capable of carrying the Luftwaffe’s AGM-65 Maverick never went beyond the drawing board, either. However, BOZ chaff/flare dispenser pods and Cerberus ECM pods were occasionally seen on the ventral pylons from 1998 onwards.
No OV-1G was lost during the type’s career in Luftwaffe service, and after the end of the airframes’ service life, all five German OV-1Gs were scrapped in 2011. There was, due to worsening budget restraints, no direct successor, even though the maritime surveillance duties were taken over by Dornier Do 228/NGs operated by the German Marineflieger (naval air arm).
General characteristics:
Crew: Two: pilot, observer/systems operator
Length: 44 ft 4 in (13.53 m) overall with FLIR sensor and IR jammer
Wingspan: 42 ft 0 in (12.8 m)
Height: 12 ft 8 in (3.86 m)
Wing area: 330 sq. ft (30.65 m²)
Empty weight: 12,054 lb (5,467 kg)
Loaded weight: 15,544 lb (7,051 kg)
Max. takeoff weight: 18,109 lb (8,214 kg)
Powerplant:
2× Lycoming T53-L-701 turboprops, 1,400 shp (1,044 kW) each
Performance:
Never exceed speed: 450 mph (390 knots, 724 km/h)
Maximum speed: 305 mph (265 knots, 491 km/h) at 10,000 ft (3,050 m)
Cruise speed: 207 mph (180 knots, 334 km/h) (econ cruise)
Stall speed: 84 mph (73 knots, 135 km/h)
Range: 944 mi (820 nmi, 1,520 km) (SLAR mission)
Service ceiling: 25,000 ft (7,620 m)
Rate of climb: 3,450 ft/min (17.5 m/s)
Armament:
A total of eight external hardpoints (two ventral, three under each outer wing)
for external loads; the wing hardpoints were typically occupied with ELINT sensor pods, while the
ventral hardpoints frequently carried 300 l drop tanks to extend loiter time and range;
Typically, no offensive armament was carried, even though bombs or gun/missile pods were possible.
The kit and its assembly:
This build became a submission to the “Reconnaissance” Group Build at whatifmodellers.com in July 2021, and it spins further real-world events. Germany actually tested two OV-1s in the Sixties (by the German Army/Bundesheer, not by the air force), but the type was not procured or operated. The test aircraft carried a glossy, olive drab livery (US standard, I think) with German national markings.
However, having a vintage Hasegawa OV-1A in the stash, I wondered what an operational German OV-1 might have looked like, especially if it had been operated into the Eighties and beyond, in the contemporary Norm 83 paint scheme? This led to this purely fictional OV-1G.
The kit was mostly built OOB, and the building experience was rather so-so – after all, it’s a pretty old mold/boxing (in my case the Hasegawa/Hales kit is from 1978, the mold is from 1968!). Just a few things were modified/added in order to tweak the standard, short-winged OV-1A into something more modern and sophisticated.
When searching for a solution to mount some ELINT sensor arrays, I did not want to copy the OV-1B’s characteristic offset, ventral SLAR fairing. I rather settled for the late RV-1D’s solution with sensor pods under the outer wings. Unfortunately, the OV-1A kit came with the type’s original short wings, so that the pods had to occupy the inner underwing pair of hardpoints. The pods were scratched from square styrene profiles and putty, so that they received a unique look. The Mohawk’s pair of ventral hardpoints were mounted, but – after considering some drop tanks or an ECM pod there - left empty, so that the field of view for the ventral panoramic camera would not be obscured.
Other small additions are some radar warning sensor bumps on the nose, some extra antennae, a shallow bulge for the MIDS antenna on the spine, the FLIR turret on the nose (with parts from an Italeri AH-1 and a Kangnam Yak-38!), and I added a tail stinger for a retrofitted (scratched) IR decoy device, inspired by the American AN/ALG-147. This once was a Matchbox SNEB unguided missile pod.
Painting and markings:
For the intended era, the German Norm 83 paint scheme, which is still in use today on several Luftwaffe types like the Transall, PAH-2 or CH-53, appeared like a natural choice. It’s a tri-color wraparound scheme, consisting of RAL 6003 (Olivgrün), FS 34097 (Forest Green) and RAL 7021 (Teerschwarz). The paints I used are Humbrol 86 (which is supposed to be a WWI version of RAL 6003, it lacks IMHO yellow but has good contrast to the other tones), Humbrol 116 and Revell 9. The pattern itself was adapted from the German Luftwaffe’s Dornier Do 28D “Skyservants” with Norm 83 camouflage, because of the type’s similar outlines.
A black ink washing was applied for light weathering, plus some post-shading of panels with lighter shades of the basic camouflage tones for a more plastic look. The cockpit interior was painted in light grey (Humbrol 167), while the landing gear and the interior of the air brakes became white. The scratched SLAR pods became light grey, with flat di-electric panels in medium grey (created with decal material).
The cockpit interior was painted in a rather light grey (Humbrol 167), the pilots received typical olive drab Luftwaffe overalls, one with a white “bone dome” and the other with a more modern light grey helmet.
The decals were improvised. National markings and tactical codes came from TL Modellbau sheets, the AG 51 emblems were taken from a Hasegawa RF-4E sheet. The black walkways were taken from the Mohak’s OOB sheet, the black de-icer leading edges on wings and tail were created with generic black decal material. Finally, the model was sealed with a coat of matt acrylic varnish (Italeri).
An interesting result, and the hybrid paint scheme with the additional desert camouflage really makes the aircraft an unusual sight, adding to its credibility.
SPECIAL REPORT: WHAT WENT WRONG
DO BUILDERS' BUCKS BUY POLITICAL POWER?
LISA GETTER Herald Staff Writer
December 20, 1992
Page: 7SR
As developers transformed the landscape of Dade County in the decade before Hurricane Andrew, more and more of their money fueled Metro Commission campaigns.
In 1980, building interests contributed almost one of every four campaign dollars collected, a Miami Herald analysis of campaign contributions showed. In 1986, when construction was booming, the building industry gave at least one of every three campaign dollars.
"Contributions from builders helped make it easier, quicker and more profitable for them to build," said political strategist Philip Hamersmith.
"People don't give contributions for better government reasons. They give for greater access to the County Commission and ultimately, to get the action or position they want."
To study the local political clout of the building industry, The Herald created a computer database to analyze major campaign contributions to Metro Commission candidates. The
commission has the final say over zoning and revisions to the South Florida Building Code. It also appoints the Board of Rules and Appeals, the panel that oversees the code.
The database included contributions of $100 or more that were given to any commission candidate who collected at least $20,000 for the six elections between 1980 and 1990. The study was limited to contributions of $500 or more for the 1988 election. The final database included 17,268 contributions.
It showed that:
* Building money accounted for about 27 percent of the money collected by commission candidates during the study period.
* Builders contributed about $2.2 million in the six elections -- more money than was collected in any single election year by all major candidates combined.
* More than half of the money that came from builders throughout the study period was contributed during the 1986 and 1988 elections, years when there was increased growth in the county.
* Political dollars from builders peaked in 1986, when 38 percent of the money collected came from the construction industry.
* Contributions from builders dropped significantly in 1990 to the 20 percent level, where they had been in 1982.
Engineer Herbert Gopman said his tenure on the Board of Rules and Appeals illustrates the power campaign money can buy.
Records show that Mayor Steve Clark appointed Gopman to the board in 1984, but Gopman said he really was the appointee of the trade unions.
Former Commissioner Beverly Phillips said appointments to the board often were made the way Gopman described. "We used to call the building and zoning people or the unions or the building trades" for names of nominees, she said. In hindsight, she said, it was "maybe the fox going into the hen house."
Gopman said trade unions considered him accountable to them. The study showed trade unions contributed about $80,500 to commissioners.
"In a controversial matter, they will call you out and say, 'You've got to vote this way.' I didn't always meet their demands," Gopman said. "I wasn't reappointed."
The 1992 grand jury concluded last week that "parts of the construction industry continually exert undue influence" on the board's decisions.
Homeowners' representatives say they are powerless to raise the kind of money that comes from the building industry.
"It's very difficult. You can sit and have a party for a commissioner and maybe raise $1,000 or $2,000," said Neal Alper, an officer in the Kendall Federation of Homeowners Associations. "But a developer, who stands to make hundreds of thousands of dollars in profits, can just contribute $1,000 at a time."
Chuck Lennon, the executive director of the Builders Association of South Florida, said the 1,100-member organization's political action committee contributes money every year to commission candidates -- about $23,000 during the decade, the study showed. Before contributing money, the PAC interviews candidates and makes endorsements.
"The only thing it does is give you entry. It doesn't give you their vote, but it does give you an opportunity to get their ear," Lennon said.
Mayor Clark, who received more money from builders than any other candidate, said he thinks builders supported him because he had been a general contractor. "If builders contributed to my campaign, I thank them for that," he said. "I didn't give them special treatment."
Former Commissioner Phillips, who often voted against builders, said she never sought their money. But she said she would at least listen to people who contributed to her.
"They gave money to me just so they could have my ear on occasion," she said.
The Latin Builders Association also interviews candidates and makes endorsements. Although its political action committee contributed only $8,000 throughout the decade, individual members have contributed hundreds of thousands of dollars more.
Among past and present LBA members who contributed more than $10,000 during the decade, either individually or through their firms, were homebuilder Pedro Adrian, developers Erelio Pena, Jesus Portela and Felix Lima, engineering contractor Rolando Iglesias and plumbing company owner Sergio Pino.
"It gives you an open door with the commissioner. You're at least able to get an appointment with a commissioner and explain your case," said LBA executive director William Delgado.
Once the LBA board of directors decides who it will support, the organization sends a mailing to its approximately 1,000 members. The group also holds fund-raisers. It raised $45,000 for Sherman Winn at a 1986 fund-raiser and $77,000 for Clara Oesterle at a 1988 fund-raiser.
Under the guidance of zoning lawyer Tom Carlos, the LBA was successful in persuading the commission in 1985 to open 2,900 acres to development in West and Southwest Dade.
"There was a period there when the commission was definitely dominated by pro-development views. That can best be shown by votes on Master Plan applications," said Metro Commissioner Harvey Ruvin.
Ruvin voted against most of the changes in the county land- use plan. "As it turns out, a lot of that development, especially in the Southwest, did experience extreme hurricane damage," he said.
After the 1985 hearings, Carlos told the LBA leadership it needed to financially support the commissioners who voted for the changes.
"These events were very important," Carlos said in a 1988 interview about the fund-
raisers. "I wanted the commissioners to associate faces with contributions. Later, when we go to the commission on an application, I want the commissioners to think of the individual contributors when they see me. I want them to be accountable to the person who is an applicant and my client."
Reginald Walters, who retired this year after 28 years as Metro planning director, said special interests contribute money "to keep in good favor with the commissioners."
"As long as I had been with Dade County, growth had been very rampant and very strong and the building industry had always had a great influence over the commission," Walters said.
ANDREW'S WINDS EXPOSED FLAWS IN INSPECTION SYSTEM
Continued from Page 6SR,
INSPECTIONS: A BREAKDOWN IN THE SYSTEM
LISA GETTER Herald Staff Writer
inspections, saying he had jeopardized the public's safety. The surveillance showed that he spent 64 minutes of his day making 38 inspections, approving 30.
"That's in the past," Varona said in a recent interview. "That's over with me."
The computer showed that Varona had logged five days with more than 50 inspections, including the day in 1990 he reported making 82. Varona said he did not remember ever doing that many in a day. The most, he said, was "probably 50 or 55."
Everett said the high number of inspections he performed is misleading because he worked long days. The computer showed 40 times since 1988 when he was sent out on more than 50 inspections in a day.
"The grand jury had a report. They said you can't do that many. What I would say is go to the homeowner who reported seeing me at 8:30 p.m.," he said. "I have had many people come up to me after the hurricane and say, 'Mr. Everett, you may not remember me, but you inspected my house and it's still standing.' "
Tucker, the inspector who did 68 inspections in one day in 1988, said it's possible to do an excellent job if all the inspections are in the same neighborhood and many are rejected. The computer database indicates on that day he rejected 13 inspections and the remainder -- mostly slab and framing inspections -- were approved. He would not comment directly.
The county's chief code compliance officer, Charles Danger, said he doesn't think any inspector should make more than 20 inspections in a day. The department's new goal is 18. Danger was amazed to learn that inspectors made more than 50.
"It's impossible for a person to do that amount of inspections and do a good job on it," Danger said. "It's humanly impossible."
Inspectors testified to the 1990 grand jury that their inspections had been "inadequate and falsified" in many instances. They blamed the large number of daily inspections required.
"While we are certain that there are many qualified and dedicated building inspectors doing an effective job, we are also certain that others are not," the grand jurors wrote.
Grand jury investigators caught inspectors spending part of their work day watching women bowl, reading a newspaper in a library, sleeping in a car or going home early.
"Prior to the grand jury, the message that I had from upper management was to be more efficient as possible. We really tried to work our tails off," said Chief Building Inspector Roberto Pineiro. "The emphasis was put on productivity. After the grand jury report, the emphasis was put on quality."
Pineiro said he found it hard to believe that the computer database was accurate in pinpointing so many instances of high inspection days. His theories: clerks entered the data wrong; the inspections listed on those days were canceled; the inspections on those days were all in the same neighborhood.
"Building and zoning supervisors appear out of touch with the actual operations of the inspection department," the 1990 grand jurors concluded.
Inspector Rodriguez said times have changed since the days when inspectors were asked to make more inspections in a day than they could realistically complete. The computer database showed 33 times since 1988 in which he logged more than 50 daily inspections. Once, Rodriguez said, he was given a daily route sheet calling for him to make 110 inspections.
"We were being demanded to do all of our inspections. We just ran right through them," he said.
Sometimes, other inspectors would help. And sometimes, Rodriguez said he carried over inspections to the following day -- a practice that was frowned on by the department. The days in which Rodriguez carried over his inspections were not included in the Herald computer study.
Joaquin Avino, who has been county manager since 1988, said it would be "unrealistic" to make 110 inspections in a day. "Needless to say, as county manager, you don't look at the number of inspections an inspector was doing," he said.
The 1990 surveillance caught some inspectors who never left their cars when doing inspections. To some investigators, that's worse than taking money.
"I really don't know if it's the giving of money that's totally corrupt. Maybe it's not getting your butt out of your car to see if something was built right that's really corrupt," Metro-Dade detective Anthony Kost said in a recent interview. Kost worked on the 1986 undercover probe of the building department.
In that case, contractors literally threw money into the car of a Metro detective who was posing as an inspector. Eventually, 24 contractors, developers, homeowners and one building inspector were charged -- most with giving $10 and $20 bribes.
Roofing contractor Ernesto Valladares pleaded no contest after he gave the undercover officer $100 to approve three roofing inspections that had been rejected. Thirty homes contracted by Valladares' firm were uninhabitable after Andrew, computer data show.
"There was an awful lot of bribery going on. It was a common way of doing business," said former state prosecutor David Troyer, who handled the case. "I think it would be unreasonable to assume it began and ended with that investigation."
But none of the 15 who pleaded guilty in the 1986 probe got a harsh sentence. Judges were not inclined to sentence a developer to jail for a $20 bribe.
Ten years before Troyer's investigation, a 1976 grand jury condemned county inspections.
"Instead of requiring thorough, proper inspections, the county gave into the pressure of the building industry," the 1976 grand jury wrote. "The county should have been prepared to adequately staff the department during peak periods of construction with trained personnel. It was not prepared."
Franklyn Tarbox, an inspector from 1966 until 1982, said he never had to meet a quota.
"In the '70s and '60s, you checked how many nails were in the boards. I don't know, I guess it might have changed," he said. "How long would it take? Sometimes a half hour, sometimes an hour."
The importance of a thorough inspection became apparent when dentist Jeffrey Glasser had his South Dade house built in 1976. The county stopped work on the house after a building inspector supervisor discovered code violations that another inspector had missed.
The construction was so bad that an engineer determined the house would be "insecure under hurricane wind loads."
Glasser got a new contractor. The county suspended for three days the inspector who missed the shoddy work. The house survived Andrew.
Dade experienced another building boom in the 1980s. Instead of learning from its mistakes, the county repeated them.
"We kept increasing the fees, but we never kept up with the inspection needs," said former Metro Commissioner Beverly Phillips, who was defeated in 1988. The fees from building permits finance code enforcement.
The county increased the number of daily inspections each inspector was supposed to make -- from 22 in 1985 to 27 in 1989 to 29 in 1990, rather than provide enough money to adequately staff the department, or attract young inspectors who want to make the job a career.
Because the job requires construction experience, many don't become inspectors until after they have retired from another job. Dave Bacon, for instance, didn't become an inspector until he was 65. He died in 1982 at 75 -- while still on the county payroll as an inspector. Julio Aldecocea became an inspector this year. He is 63.
General contractor Eduardo Roca, 36, joined the building department as an inspector in July 1991. He left after three months for a better job.
"In a lot of cases, they're taking the rap for no need," Roca said of the inspectors. "In my experience, what I saw, the work was being carried out in a very professional manner and they were doing everything to the best of their abilities."
While the county was tight with money for code enforcement, the code itself was undergoing a transformation. Builders, seeking cheaper and faster ways to construct homes, began using products not envisioned by the writers of the original 1957 code.
Many developers relied on letters from engineers that certified they were using building products -- like premanufactured roof trusses -- that met the code. The letters were rarely challenged by inspectors. Roof trusses failed repeatedly in the storm.
"There was a lot of stuff run under engineering letters. I have no idea how good they were," former inspector Kurtz said. "If an engineer certified that it was done according to code, we would accept it."
A major problem in the hurricane was the failure of roof tiles. Code compliance chief Danger said the problem could have been lessened had inspectors been given scales to test for wind uplift. Danger said inspectors told him they don't have the scales or know how to use them.
But chief inspector Pineiro, who said inspectors were given scales, said they weren't needed. "With a scale you could go fishing," he said. "It's not required. It's a gadget."
Retired inspector Tarbox said he became concerned when the county began allowing builders to use staples to attach shingles to roofs.
But inspectors are powerless to change the code. It was adopted and can be changed only by the Metro Commission. The job of interpreting the code is left to the Board of Rules and Appeals, whose members are appointed by the commission.
Inspector Rodriguez blamed the shoddy construction uncovered by Andrew on several factors. "I think there was a combination of a lot of things: poor design, poor workmanship, no supervision, and just maybe if we had spent more time on inspections," he said.
Copyright 1992 Miami Herald
Pasting from the Wikipedia page on the Rosetta Stone:
[[[
The Rosetta Stone is an Ancient Egyptian artifact which was instrumental in advancing modern understanding of Egyptian hieroglyphic writing. The stone is a Ptolemaic era stele with carved text made up of three translations of a single passage: two in Egyptian language scripts (hieroglyphic and Demotic) and one in classical Greek. It was created in 196 BC, discovered by the French in 1799 at Rosetta, and transported to England in 1802. Once in Europe, it contributed greatly to the deciphering of the principles of hieroglyph writing, through the work of the British scientist Thomas Young and the French scholar Jean-François Champollion. Comparative translation of the stone assisted in understanding many previously undecipherable examples of hieroglyphic writing. The text on the stone is a decree from Ptolemy V, describing the repeal of various taxes and instructions to erect statues in temples. Two Egyptian-Greek multilingual steles predated Ptolemy V's Rosetta Stone: Ptolemy III's Decree of Canopus, 239 BC, and Ptolemy IV's Decree of Memphis, ca 218 BC.
The Rosetta Stone is 114.4 centimetres (45.0 in) high at its highest point, 72.3 centimetres (28.5 in) wide, and 27.9 centimetres (11.0 in) thick.[1] It is unfinished on its sides and reverse. Weighing approximately 760 kilograms (1,700 lb), it was originally thought to be granite or basalt but is currently described as granodiorite of a dark grey-pinkish colour.[2] The stone has been on public display at The British Museum since 1802.
Contents
• 1 History of the Rosetta Stone
• 5 Notes
History of the Rosetta Stone
Modern-era discovery
In preparation for Napoleon's 1798 campaign in Egypt, the French brought with them 167 scientists, scholars and archaeologists known as the 'savants'. French Army engineer Lieutenant Pierre-François Bouchard discovered the stone sometime in mid-July 1799, first official mention of the find being made after the 25th in the meeting of the savants' Institut d'Égypte in Cairo. It was spotted in the foundations of an old wall, during renovations to Fort Julien near the Egyptian port city of Rashid (Rosetta) and sent down to the Institute headquarters in Cairo. After Napoleon returned to France shortly after the discovery, the savants remained behind with French troops which held off British and Ottoman attacks for a further 18 months. In March 1801, the British landed at Aboukir Bay and scholars carried the Stone from Cairo to Alexandria alongside the troops of Jacques-Francois Menou who marched north to meet the enemy; defeated in battle, Menou and the remnant of his army fled to fortified Alexandria where they were surrounded and immediately placed under siege, the stone now inside the city. Overwhelmed by invading Ottoman troops later reinforced by the British, the remaining French in Cairo capitulated on June 22, and Menou admitted defeat in Alexandria on August 30.[3]
After the surrender, a dispute arose over the fate of French archaeological and scientific discoveries in Egypt. Menou refused to hand them over, claiming they belonged to the Institute. British General John Hely-Hutchinson, 2nd Earl of Donoughmore, refused to relieve the city until de Menou gave in. Newly arrived scholars Edward Daniel Clarke and William Richard Hamilton agreed to check the collections in Alexandria and found many artifacts that the French had not revealed.[citation needed]
When Hutchinson claimed all materials were property of the British Crown, a French scholar, Étienne Geoffroy Saint-Hilaire, said to Clarke and Hamilton that they would rather burn all their discoveries — referring ominously to the destruction of the Library of Alexandria — than turn them over. Clarke and Hamilton pleaded their case and Hutchinson finally agreed that items such as biology specimens would be the scholars' private property. But Menou regarded the stone as his private property and hid it.[4]
How exactly the Stone came to British hands is disputed. Colonel Tomkyns Hilgrove Turner, who escorted the stone to Britain, claimed later that he had personally seized it from Menou and carried it away on a gun carriage. In his much more detailed account however, Clarke stated that a French 'officer and member of the Institute' had taken him, his student John Cripps, and Hamilton secretly into the back-streets of Alexandria, revealing the stone among Menou's baggage, hidden under protective carpets. According to Clarke this savant feared for the stone's safety should any French soldiers see it. Hutchinson was informed at once, and the stone taken away, possibly by Turner and his gun-carriage. French scholars departed later with only imprints and plaster casts of the stone.[5]
Turner brought the stone to Britain aboard the captured French frigate HMS Egyptienne landing in February 1802. On March 11, it was presented to the Society of Antiquaries of London and Stephen Weston played a major role in the early translation. Later it was taken to the British Museum, where it remains to this day. Inscriptions painted in white on the artifact state "Captured in Egypt by the British Army in 1801" on the left side and "Presented by King George III" on the right.
Translation
Experts inspecting the Rosetta Stone during the International Congress of Orientalists of 1874
In 1814, Briton Thomas Young finished translating the enchorial (demotic) text, and began work on the hieroglyphic script but he did not succeed in translating them. From 1822 to 1824 the French scholar, philologist, and orientalist Jean-François Champollion greatly expanded on this work and is credited as the principal translator of the Rosetta Stone. Champollion could read both Greek and Coptic, and figured out what the seven Demotic signs in Coptic were. By looking at how these signs were used in Coptic, he worked out what they meant. Then he traced the Demotic signs back to hieroglyphic signs. By working out what some hieroglyphs stood for, he transliterated the text from the Demotic (or older Coptic) and Greek to the hieroglyphs by first translating Greek names which were originally in Greek, then working towards ancient names that had never been written in any other language. Champollion then created an alphabet to decipher the remaining text.[6]
In 1858, the Philomathean Society of the University of Pennsylvania published the first complete English translation of the Rosetta Stone as accomplished by three of its undergraduate members: Charles R Hale, S Huntington Jones, and Henry Morton.[7]
Recent history
The Rosetta Stone has been exhibited almost continuously in the British Museum since 1802. Toward the end of World War I, in 1917, the Museum was concerned about heavy bombing in London and moved the Rosetta Stone to safety along with other portable objects of value. The Stone spent the next two years in a station on the Postal Tube Railway 50 feet below the ground at Holborn.
The Stone left the British Museum again in October 1972 to be displayed for one month at the Louvre Museum on the 150th anniversary of the decipherment of hieroglyphic writing with the famous Lettre à M. Dacier of Jean-François Champollion.
In July 2003, Egypt requested the return of the Rosetta Stone. Dr. Zahi Hawass, secretary general of the Supreme Council of Antiquities in Cairo, told the press: "If the British want to be remembered, if they want to restore their reputation, they should volunteer to return the Rosetta Stone because it is the icon of our Egyptian identity". In 2005, Hawass was negotiating for a three-month loan, with the eventual goal of a permanent return.[8][9] In November 2005, the British Museum sent him a replica of the stone.[10] In December 2009 Hawass said that he would drop his claim for the return of the Rosetta Stone if the British Museum loaned the stone to Egypt for three months.[11]
Inscription
In essence, the Rosetta Stone is a tax amnesty given to the temple priests of the day, restoring the tax privileges they had traditionally enjoyed from more ancient times. Some scholars speculate that several copies of the Rosetta Stone must exist, as yet undiscovered, since this proclamation must have been made at many temples. The complete Greek portion, translated into English,[12] is about 1600–1700 words in length, and is about 20 paragraphs long (average of 80 words per paragraph):
n the reign of the new king who was Lord of the diadems, great in glory, the stabilizer of Egypt, but also pious in matters relating to the gods, superior to his adversaries, rectifier of the life of men, Lord of the thirty-year periods like Hephaestus the Great, King like the Sun, the Great King of the Upper and Lower Lands, offspring of the Parent-loving gods, whom Hephaestus has approved, to whom the Sun has given victory, living image of Zeus, Son of the Sun, Ptolemy the ever-living, beloved by Ptah;
In the ninth year, when Aëtus, son of Aëtus, was priest of Alexander and of the Savior gods and the Brother gods and the Benefactor gods and the Parent-loving gods and the god Manifest and Gracious; Pyrrha, the daughter of Philinius, being athlophorus for Bernice Euergetis; Areia, the daughter of Diogenes, being canephorus for Arsinoë Philadelphus; Irene, the daughter of Ptolemy, being priestess of Arsinoë Philopator: on the fourth of the month Xanicus, or according to the Egyptians the eighteenth of Mecheir.
THE DECREE: The high priests and prophets, and those who enter the inner shrine in order to robe the gods, and those who wear the hawk's wing, and the sacred scribes, and all the other priests who have assembled at Memphis before the king, from the various temples throughout the country, for the feast of his receiving the kingdom, even that of Ptolemy the ever-living, beloved by Ptah, the god Manifest and Gracious, which he received from his Father, being assembled in the temple in Memphis this day, declared: Since King Ptolemy, the ever-living, beloved by Ptah, the god Manifest and Gracious, the son of King Ptolemy and Queen Arsinoë, the Parent-loving gods, has done many benefactions to the temples and to those who dwell in them, and also to all those subject to his rule, being from the beginning a god born of a god and a goddess—like Horus, the son of Isis and Osiris, who came to the help of his Father Osiris; being benevolently disposed toward the gods, has concentrated to the temples revenues both of silver and of grain, and has generously undergone many expenses in order to lead Egypt to prosperity and to establish the temples... the gods have rewarded him with health, victory, power, and all other good things, his sovereignty to continue to him and his children forever.[13]
Idiomatic use
The term Rosetta Stone came to be used by philologists to describe any bilingual text with whose help a hitherto unknown language and/or script could be deciphered. For example, the bilingual coins of the Indo-Greeks (Obverse in Greek, reverse in Pali, using the Kharo??hi script), which enabled James Prinsep (1799–1840) to decipher the latter.
Later on, the term gained a wider frequency, also outside the field of linguistics, and has become idiomatic as something that is a critical key to the process of decryption or translation of a difficult encoding of information:
"The Rosetta Stone of immunology"[14] and "Arabidopsis, the Rosetta Stone of flowering time (fossils)".[15] An algorithm for predicting protein structure from sequence is named Rosetta@home. In molecular biology, a series of "Rosetta" bacterial cell lines have been developed that contain a number of tRNA genes that are rare in E. coli but common in other organisms, enabling the efficient translation of DNA from those organisms in E. coli.
"Rosetta" is an online language translation tool to help localisation of software, developed and maintained by Canonical as part of the Launchpad project.
"Rosetta" is the name of a "lightweight dynamic translator" distributed for Mac OS X by Apple. Rosetta enables applications compiled for PowerPC processor to run on Apple systems using x86 processor.
Rosetta Stone is a brand of language learning software published by Rosetta Stone Ltd., headquartered in Arlington, VA, USA.
The Rosetta Project is a global collaboration of language specialists and native speakers to develop a contemporary version of the historic Rosetta Stone to last from 2000 to 12,000 AD. Its goal is a meaningful survey and near permanent archive of 1,500 languages.
Rosetta Stone was also a pseudonym used by Theodor Seuss Geisel (Dr. Seuss) for the book "Because a Little Bug Went Ka-Choo"
See also
• Decree of Canopus, stele no. 1 of the 3-stele series
Notes
• Allen, Don Cameron. "The Predecessors of Champollion", Proceedings of the American Philosophical Society, Vol. 144, No. 5. (1960), pp. 527–547
• Adkins, Lesley; Adkins, Roy. The Keys of Egypt: The Obsession to Decipher Egyptian Hieroglyphs. HarperCollins, 2000 ISBN 0-06-019439-1
• Budge, E. A. Wallis (1989). The Rosetta Stone. Dover Publications. ISBN 0486261638. http://books.google.com/books?id=RO_m47hLsbAC&printsec=frontcover&dq=rosetta+stone&as_brr=3&sig=ACfU3U1_VaJ_NxkLmbZuYyDLji99DXwY6w.
• Downs, Jonathan. Discovery at Rosetta. Skyhorse Publishing, 2008 ISBN 978-1-60239-271-7
• Downs, Jonathan. "Romancing the Stone", History Today, Vol. 56, Issue 5. (May, 2006), pp. 48–54.
• Parkinson, Richard. Cracking Codes: the Rosetta Stone, and Decipherment. University of California Press, 1999 ISBN 0-520-22306-3
• Parkinson, Richard. The Rosetta Stone. Objects in Focus; British Museum Press 2005 ISBN 978-0-7141-5021-5
• Ray, John. The Rosetta Stone and the Rebirth of Ancient Egypt. Harvard University Press, 2007 ISBN 978-0-674-02493-9
• Reviewed by Jonathon Keats in the Washington Post, July 22, 2007.
• Solé, Robert; Valbelle, Dominique. The Rosetta Stone: The Story of the Decoding of Hieroglyphics. Basic Books, 2002 ISBN 1-56858-226-9
• The Gentleman's Magazine: and Historical Chronicle, 1802: Volume 72: part 1: March: p. 270: Wednesday, March 31.
References
• ^ "The Rosetta Stone". http://www.britishmuseum.org/explore/highlights/highlight_objects/aes/t/the_rosetta_stone.aspx. Retrieved 2008-05-21.
• ^ "History uncovered in conserving the Rosetta Stone". http://www.britishmuseum.org/explore/highlights/article_index/h/history_uncovered_in_conservin.aspx. Retrieved 2008-11-11.
• ^ Downs, Jonathan, Discovery at Rosetta, 2008
• ^ Downs, Jonathan, Discovery at Rosetta, 2008
• ^ Downs, Jonathan, Discovery at Rosetta, 2008
• ^ See University of Pennsylvania, Philomathean Society, Report of the committee [C.R. Hale, S.H. Jones, and Henry Morton], appointed by the society to translate the inscript on the Rosetta stone, Circa 1858 and most likely published in Philadelphia. See later editions of circa 1859 and 1881 by same author, as well as Randolph Greenfield Adams, A Translation of the Rosetta Stone (Cambridge, MA: Harvard University Press, 1925.) The Philomathean Society holds relevant archival material as well as an original casting.
• ^ Charlotte Edwardes and Catherine Milner (2003-07-20). "Egypt demands return of the Rosetta Stone". Daily Telegraph. http://www.telegraph.co.uk/news/worldnews/africaandindianocean/egypt/1436606/Egypt-demands-return-of-the-Rosetta-Stone.html. Retrieved 2006-10-05.
• ^ Henry Huttinger (2005-07-28). "Stolen Treasures: Zahi Hawass wants the Rosetta Stone back—among other things". Cairo Magazine. http://www.cairomagazine.com/?module=displaystory&story_id=1238&format=html. Retrieved 2006-10-06. [dead link]
• ^ "The rose of the Nile". Al-Ahram Weekly. 2005-11-30. http://weekly.ahram.org.eg/2005/770/he1.htm. Retrieved 2006-10-06.
• ^ [1] "Rosetta Stone row 'would be solved by loan to Egypt'" BBC News 8 December 2009
• ^ "Translation of the Greek section of the Rosetta Stone". Reshafim.org.il. http://www.reshafim.org.il/ad/egypt/texts/rosettastone.htm. Retrieved 2009-01-22.
• ^ "Text of the Rosetta Stone". http://pw1.netcom.com/~qkstart/rosetta.html. Retrieved 2006-11-26.
• ^ The National Institute of Allergy and Infectious Diseases (2000-09-06). "International Team Accelerates Investigation of Immune-Related Genes". http://www3.niaid.nih.gov/news/newsreleases/2000/ihwg.htm. Retrieved 2006-11-23.
• ^ Gordon G. Simpson, Caroline Dean (2002-04-12). "Arabidopsis, the Rosetta Stone of Flowering Time?". http://www.sciencemag.org/cgi/content/abstract/296/5566/285?ijkey=zlwRiv/qSEivQ&keytype=ref&siteid=sci. Retrieved 2006-11-23.
External links
• Wikimedia Commons has media related to: Rosetta Stone
• Wikisource has original text related to this article: Text on the Rosetta Stone in English
• Greek Wikisource has original text related to this article: Greek Text from the Rosetta Stone
• The Rosetta Stone in The British Museum
• More detailed British Museum page on the stone with Curator's comments and bibliography
• The translated text in English – The British Museum
• The Finding of the Rosetta Stone
• The 1998 conservation and restoration of The Rosetta Stone at The British Museum
• Champollion's alphabet – The British Museum
• people.howstuffworks.com/rosetta-stone.htm
Retrieved from "http://en.wikipedia.org/wiki/Rosetta_Stone"
Categories: 196 BC | 2nd century BC | 2nd-century BC steles | 2nd-century BC works | 1st-millennium BC steles | Ancient Egyptian objects in the British Museum | Ancient Egyptian texts | Ancient Egyptian stelas | Antiquities acquired by Napoleon | Egyptology | Metaphors referring to objects | Multilingual texts | Ptolemaic dynasty | Stones | Nile River Delta | Ptolemaic Greek inscriptions | Archaeological corpora documents
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Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.
HISTORY
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.
Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.
As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.
KATHAKALI PLAYS
Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.
The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.
Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.
MUSIC
The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.
As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.
PERFORMANCE
Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).
ACTING
A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.
There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.
The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.
One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.
NOTABLE TRAINING CENTRES & MASTERS
Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.
‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.
Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.
Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.
KATHAKALI STYLES
Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:
Vettathu Sampradayam
Kalladikkodan Sampradyam
Kaplingadu Sampradayam
Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.
OTHER FORMS OD DANCE & OFFSHOOTS
Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.
As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.
Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).
Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.
NOTED KATHAKALI VILLAGES & BELTS
There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.
AWARDS FOR KATHAKALI ARTISTS
Sangeet Natak Akademi Awardees - Kathakali (1956–2005)
Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}
KATHAKALI ATTAMS (ELAKI ATTAMS)
Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).
The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.
VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA
Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.
When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).
"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.
The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.
UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY
Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.
Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."
Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.
SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM
While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.
When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."
THANDEDATTAM: RAVANA IN BALI VADHAM
After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."
ASHRAMA VARNANA: ARJUNA IN KIRATHAM
Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."
Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."
A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.
AN ATTAM BASED ON A SLOKA
Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.
Kusumo Kusumolpatti Shrooyathena Chathushyathe
Bale thava Mukhambuje Pashya Neelolpaladwayam
Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).
A CONVERSATION BASED ON A SLOKA
Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:
Pitha: Kushalee Mama hritha Bhujaam
Naatha Sachee Vallabha:
Maatha: kim nu Pralomacha Kushalinee
Soonurjayanthasthayo
Preethim va Kushchate Thadikshnavidhow
Cheta Samutkanuthe
Sutha: tvam Radhamashu Chodaya vayam
Dharmadivam Mathala
Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.
SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM
Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.
He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.
Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:
Ekopi Thraya Iva Bhathi Kandukoyam
Kanthayaa: Karathala Raktharaktha:
Abhrastho Nayanamareechi Neelaneelo
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to
Bhumau Talcharana Naghamshu Gaurgaura:
Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".
At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.
TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM
[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]
SCENE 1
When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.
SCENE 2
(The tapas itself is shown as a part of autobiographical narration of adult ravana)
Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.
I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.
In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.
[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]
KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM
[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]
Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).
“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”
Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.
WIKIPEDIA
Mysore, officially renamed as Mysuru, is the third most populous city in the state of Karnataka, India. Located at the base of the Chamundi Hills about 146 km southwest of the state capital Bangalore, it is spread across an area of 128.42 km2. According to the provisional results of the 2011 national census of India, the population is 887,446. Mysore City Corporation is responsible for the civic administration of the city, which is also the headquarters of the Mysore district and the Mysore division.
Mysore served as the capital city of Kingdom of Mysore for nearly six centuries, from 1399 until 1947. The Kingdom was ruled by the Wodeyar dynasty, except for a brief period in the late 18th century when Hyder Ali and Tipu Sultan were in power. Patrons of art and culture, the Wodeyars contributed significantly to the cultural growth of the city. The cultural ambience and achievements of Mysore earned it the sobriquet Cultural capital of Karnataka.
Mysore is noted for its palaces, including the Mysore Palace, and for the festivities that take place during the Dasara festival when the city receives a large number of tourists. It lends its name to the Mysore style of painting, the sweet dish Mysore Pak, the Mysore Peta (a traditional silk turban) and the garment known as the Mysore silk saree. Tourism is the major industry, while information technology has emerged as a major employer alongside the traditional industries. Mysore depends on rail and bus transport for inter-city connections. The city was the location of the first private radio station in India. Mysore houses Mysore University, which has produced several notable authors, particularly in the field of Kannada literature. Cricket is the most popular sport in the city.
ETYMOLOGY
The name Mysore is an anglicised version of Mahishūru, which means the abode of Mahisha in the local Kannada language. Though in Sanskrit Mahisha means buffalo, here Mahisha refers to Mahishasura, a mythological demon who could assume the form of both human and buffalo. According to Hindu mythology, the area was ruled by the demon Mahishasura. The demon was killed by the Goddess Chamundeshwari, whose temple is situated atop the Chamundi Hills. Mahishūru later became Mahisūru (a name which, even now, the royal family uses) and finally came to be called Maisūru, its present name in the Kannada language.
In December 2005, the Government of Karnataka announced its intention to change the English name of the city to Mysuru. This was approved by the Government of India, but as of 2011 the formalities necessary to incorporate the name change were yet to be completed. The central government approved this request in October 2014 and Mysore was renamed (along with other 12 cities) to "Mysuru" on November 1, 2014.
HISTORY
The site where Mysore Palace now stands was occupied by a village named Puragere at the beginning of the 16th century. The Mahishūru Fort was constructed in 1524 by Chamaraja Wodeyar III (1513–1553), who passed on the dominion of Puragere to his son Chamaraja Wodeyar IV (1572–1576). Since the 16th century, the name of Mahishūru has commonly been used to denote the city. The Mysore Kingdom, governed by the Wodeyar family, initially served as a vassal state of the Vijayanagara Empire. With the decline of the Vijayanagara Empire after the Battle of Talikota in 1565, the Mysore Kingdom gradually achieved independence, and by the time of King Narasaraja Wodeyar (1637) it had become a sovereign state. Seringapatam (modern-day Srirangapatna), near Mysore, was the capital of the kingdom from 1610. The 17th century saw a steady expansion of its territory and, under Narasaraja Wodeyar I and Chikka Devaraja Wodeyar, the kingdom annexed large expanses of what is now southern Karnataka and parts of Tamil Nadu, to become a powerful state in the southern Deccan.
The kingdom reached the height of its military power and dominion in the latter half of the 18th century under the de facto rulers Hyder Ali and his son Tipu Sultan. The latter demolished parts of Mysore to remove legacies of the Wodeyar dynasty. During this time, Mysore kingdom came into conflict with the Marathas, the British and the Nizam of Golconda, leading to the four Anglo-Mysore wars, success in the first two of which was followed by defeat in the third and fourth. After Tipu Sultan's death in the Fourth Anglo-Mysore War in 1799, the capital of the kingdom was moved back to Mysore from Seringapatam, and the kingdom was distributed by the British to their allies of the Fourth Mysore war. The landlocked interior of the previous Mysore Kingdom was turned into a princely state under the suzerainty of the British Crown. The former Wodeyar rulers were reinstated as puppet monarchs, now styled Maharajas. The British administration was assisted locally by Diwan (chief minister) Purnaiah. Purnaiah is credited with improving Mysore's public works. Mysore lost its status as the administrative centre of the kingdom in 1831, when the British commissioner moved the capital to Bangalore.:251 It regained that status in 1881 and remained the capital of the Princely State of Mysore within the British Indian Empire until India became independent in 1947.
The Mysore municipality was established in 1888 and the city was divided into eight wards.:283 In 1897 an outbreak of bubonic plague killed nearly half of the population of the city. With the establishment of the City Improvement Trust Board (CITB) in 1903, Mysore became one of the first cities in Asia to undertake planned development of the city. Public demonstrations and meetings were held there during the Quit India movement and other phases of the Indian independence movement.
After Indian independence, Mysore city remained as part of the Mysore State, now known as Karnataka. Jayachamarajendra Wodeyar, then king of Mysore, was allowed to retain his titles and was nominated as the Rajapramukh (appointed governor) of the state. He died in September 1974 and was cremated in Mysore city. Over the years, Mysore became well known as a centre for tourism; the city remained largely peaceful, except for occasional riots related to the Kaveri river water dispute. Among the events that took place in Mysore and made national headlines were a fire at a television studio that claimed 62 lives in 1989, and the sudden deaths of many animals at the Mysore Zoo.
GEOGRAPHY
Mysore is located at 12.30°N 74.65°E and has an average altitude of 770 metres. It is spread across an area of 128.42 km2 at the base of the Chamundi Hills in the southern region of Karnataka. Mysore is the southern-most city of Karnataka, and is a neighbouring city of the states of Kerala and Tamil Nadu in the south, flanked by the state cities Mercara, Chamarajanagara, and Mandya. People in and around Mysore extensively use Kannada as medium of language. Mysore has several lakes, such as the Kukkarahalli, the Karanji, and the Lingambudhi lakes. In 2001, total land area usage in Mysore city was 39.9% residential, 16.1% roads, 13.74% parks and open spaces, 13.48% industrial, 8.96% public property, 3.02% commercial, 2.27% agriculture and 2.02 water. The city is located between two rivers: the Kaveri River that flows through the north of the city and the Kabini River, a tributary of the Kaveri, that lies to the south.
CLIMATE
Mysore has a tropical savanna climate designated Aw under the Köppen climate classification. The main seasons are summer from March to June, the monsoon season from July to November and winter from December to February. The highest temperature recorded in Mysore was 39.4 °C on 4 April 1914, and the lowest was 7.7 °C on 16 January 2012. The city's average annual rainfall is 804.2 mm.
ADMINISTRATION AND UTILITIES
The civic administration of the city is managed by the Mysore City Corporation, which was established as a municipality in 1888 and converted into a corporation in 1977. Overseeing engineering works, health, sanitation, water supply, administration and taxation, the corporation is headed by a mayor, who is assisted by commissioners and council members. The city is divided into 65 wards and the council members (also known as corporators) are elected by the citizens of Mysore every five years. The council members in turn elect the mayor. The annual budget of the Corporation for the year 2011–2012 was ₹426.96 crore (US$63.45 million). Among 63 cities covered under the Jawaharlal Nehru National Urban Renewal Mission, Mysore City Corporation was adjudged the second best city municipal corporation and was given the "Nagara Ratna" award in 2011.
Urban growth and expansion is managed by the Mysore Urban Development Authority (MUDA), which is headed by a commissioner. Its activities include developing new layouts and roads, town planning and land acquisition. One of the major projects undertaken by MUDA is the creation of an Outer Ring Road to ease traffic congestion. Citizens of Mysore have criticised MUDA for its inability to prevent land mafias and ensure lawful distribution of housing lands among city residents. The Chamundeshwari Electricity Supply Corporation is responsible for electric supply to the city.
Drinking water for Mysore is sourced from the Kaveri and Kabini rivers. The city got its first piped water supply when the Belagola project was commissioned in 1896. As of 2011, Mysore gets 42.5 million gallons water per day. Mysore sometimes faces water crises, mainly during the summer months (March–June) and in years of low rainfall. The city has had an underground drainage system since 1904. The entire sewage from the city drains into four valleys: Kesare, Malalavadi, Dalavai and Belavatha. In an exercise carried out by the Urban Development Ministry under the national urban sanitation policy, Mysore was rated the second cleanest city in India in 2010 and the cleanest in Karnataka.
The citizens of Mysore elect four representatives to the Legislative assembly of Karnataka through the constituencies of Chamaraja, Krishnaraja, Narasimharaja and Chamundeshwari. Mysore city, being part of the larger Mysore Lok Sabha constituency, also elects one member to the Lok Sabha, the lower house of the Indian Parliament. The politics in the city is dominated by three political parties: the Indian National Congress (INC), the Bharatiya Janata Party (BJP), and the Janata Dal (Secular) (JDS).
DEMOGRAPHICS
According to the provisional results of the 2011 census of India, Mysore had a population of 887,446, consisting of 443,813 males and 443,633 females, making it the third most populous city in Karnataka. The gender ratio of the city is 1000 females to every 1000 males and the population density is 6,910.5 per square kilometre. According to the census of 2001, 76.8% of thepopulatiion are Hindus, 19% are Muslims, 2.8% are Christians, and the remainder belong to other religions. The population exceeded 100,000 in the census of 1931 and grew by 20.5 per cent in the decade 1991–2001. As of 2011, the literacy rate of the city is 86.84 per cent, which is higher than the state's average of 75.6 per cent. Kannada is the most widely spoken language in the city. Approximately 19% of the population live below the poverty line, and 9% live in slums. According to the 2001 census, 35.75% of the population in the urban areas of Karnataka are workers, but only 33.3% of the population of Mysore are. Members of Scheduled Castes and Scheduled tribes constitute 15.1% of the population. According to the National Crime Records Bureau of India, the number of cognisable crime incidents reported in Mysore during 2010 was 3,407 (second in the state, after Bangalore's 32,188), increasing from 3,183 incidents reported in 2009.
The residents of the city are known as Mysoreans in English and Mysoorinavaru in Kannada. The dispute between Karnataka and Tamil Nadu over the sharing of Kaveri river water often leads to minor altercations and demonstrations in the city. Growth in the information technology industry in Mysore has led to a change in the city's demographic profile; likely strains on the infrastructure and haphazard growth of the city resulting from the demographic change have been a cause of concern for some of its citizens.
ECONOMY
Tourism is the major industry in Mysore. The city attracted about 3.15 million tourists in 2010. Mysore has traditionally been home to industries such as weaving, sandalwood carving, bronze work and the production of lime and salt. The planned industrial growth of the city and the state was first envisaged at the Mysore economic conference in 1911. This led to the establishment of industries such as the Mysore Sandalwood Oil Factory in 1917 and the Sri Krishnarajendra Mills in 1920.
For the industrial development of the city, the Karnataka Industrial Areas Development Board (KIADB) has established four industrial areas in and around Mysore, in the Belagola, Belawadi, Hebbal and Hootagalli areas. One of the major industrial in the proximity of Mysore is Nanjangud which will be Satellite town to Mysore. Nanjangud industrial area hosts a number of Big industries like Reid and Taylor, Jubiliant, TVS, Asian Paints. Nanjangud Industrial area also boasts being 2nd highest VAT / Sales Tax payer which is about 400+ crores after Peenya which is in state capital Bangalore.
Mysore also hosts many central government organisations like CFTRI, DFRL, CIPET, RPM ( Rare Material Project ), RBI Note printing Press and RBI Paper Printing Press.
The growth of the information technology industry in the first decade of the 21st century has resulted in the city emerging as the second largest software exporter in Karnataka, next to Bangalore. The city contributed Rs. 1363 crore (US$275 million) to Karnataka's IT exports.
Mysore is slowly becoming a consumer city with a very big outside population working with the industries and IT hubs.[citation needed] New housing layouts are appearing every month and the number of supermarkets and other shopping facilities is increasing very fast.
EDUCATION
Before the advent of the European system of education in Mysore, agraharas (Brahmin quarters) provided Vedic education to Hindus, and madrassas provided schooling for Muslims. Modern education began in Mysore when a free English school was established in 1833. Maharaja College was founded in 1864. A high school exclusively for girls was established in 1881 and later converted into the Maharani's Women's College. The Industrial School, the first institute for technical education in the city, was established in 1892; this was followed by the Chamarajendra Technical Institute in 1913. While the modern system of education was making inroads, colleges such as the Mysore Sanskrit college, established in 1876, continued to provide Vedic education. Vivekananda Institute, Mysore is an international organisation giving training to Indians and foreigners in development management.
The education system was enhanced by the establishment of the University of Mysore in 1916, making it the first outside the British administration in India. Other important institutes are CFTRI, MYRA School of Business (founded in 2011) and Mysore Medical College.
CULTURE
Referred to as the cultural capital of South Karnataka, Mysore is well known for the festivities that take place during the period of Dasara, the state festival of Karnataka. The Dasara festivities, which are celebrated over a ten-day period, were first introduced by King Raja Wodeyar I in 1610. On the ninth day of Dasara, called Mahanavami, the royal sword is worshipped and is taken on a procession of decorated elephants, camels and horses. On the tenth day, called Vijayadashami, the traditional Dasara procession (locally known as Jumboo Savari) is held on the streets of Mysore which usually falls in the month of September or October.. the Idol of the Goddess Chamundeshwari is placed on a golden mantapa on the back of a decorated elephant and taken on a procession, accompanied by tabla, dance groups, music bands, decorated elephants, horses and camels. The procession starts from the Mysore Palace and culminates at a place called Bannimantapa, where the banni tree (Prosopis spicigera) is worshipped. The Dasara festivities culminate on the night of Vijayadashami with a torchlight parade, known locally as Panjina Kavayatthu.
Mysore is called the City of Palaces because of several ornate examples in the city. Among the most notable are Amba Vilas, popularly known as Mysore Palace; Jaganmohana Palace, which also serves as an art gallery; Rajendra Vilas, also known as the summer palace; Lalitha Mahal, which has been converted into a hotel; and Jayalakshmi Vilas. The main palace of Mysore was burned down in 1897, and the present-day structure was built on the same site. Amba Vilas palace exhibits an Indo-Saracenic style of architecture on the outside, but a distinctly Hoysala style in the interior. Even though the Government of Karnataka maintains the Mysore palace, a small portion has been allocated for the erstwhile Royal family to live in. The Jayalakshmi Vilas Mansion was constructed by Sri Chamaraja Wodeyar for his daughter Jayalakshammanni. It is now a museum dedicated to folk culture and artefacts of the royal family.
The Mysore painting style is an offshoot of the Vijayanagar school of painting, and King Raja Wodeyar (1578–1617 CE) is credited with having been its patron. The distinctive feature of these paintings is the gesso work, to which gold foil is applied. Mysore is known for rosewood inlay work; around 4,000 craftsmen were estimated to be involved in this art in 2002. The city lends its name to the Mysore silk saree, a women's garment made with pure silk and gold zari (thread). Mysore Peta, the traditional indigenous turban worn by the erstwhile rulers of Mysore, is worn by men in some traditional ceremonies. A notable local dessert that traces its history to the kitchen in the Mysore palace is Mysore pak.
Mysore is the location of the International Ganjifa Research Centre, which researches the ancient card game Ganjifa and the art associated with it. The Chamarajendra Academy of Visual Arts (CAVA) offers education in visual art forms such as painting, graphics, sculpture, applied art, photography, photojournalism and art history. The Rangayana repertory company performs plays and offers certificate courses in subjects related to theatre. Kannada writers Kuvempu, Gopalakrishna Adiga and U. R. Ananthamurthy were educated in Mysore and served as professors at the Mysore University. R. K. Narayan, a popular English-language novelist and creator of the fictional town of Malgudi, and his cartoonist brother R. K. Laxman spent much of their life in Mysore.
TRANSPORT
ROAD
Mysore is connected by National Highway NH-212 to the state border town of Gundlupet, where the road forks into the states of Kerala and Tamil Nadu. State Highway 17, which connects Mysore to Bangalore, was upgraded to a four-lane highway in 2006, reducing travel time between the two cities. A project was planned in 1994 to construct a new expressway to connect Bangalore and Mysore. After numerous legal hurdles, it remains unfinished as of 2012. State Highways 33 and 88 which connect Mysore to H D Kote and Madikeri respectively. The Karnataka State Road Transport Corporation (KSRTC) and other private agencies operate buses both within the city and between cities. A new division of KSRTC called Mysore City Transport Corporation (MCTC) has been proposed. Within the city, buses are cheap and popular means of transport, auto-rickshaws are also available and tongas (horse-drawn carriages) are popular with tourists. Mysore also has a 42.5-kilometre long ring road that is being upgraded to six lanes by the MUDA.
RAIL
Mysore railway station has three lines, connecting it to Bangalore, Hassan and Chamarajanagar. The first railway line established in the city was the Bangalore–Mysore Junction metre gauge line, which was commissioned in 1882. All railway lines that serve the city are single track at some points and the rest of the stretch is double track, impeding faster connections to the city. All trains that connect to Mysore are operated by South Western Railway Zone, Hubli of Indian Railways. The fastest train to serve the city is the Shatabdi Express.
AIR
Following three decades of dormancy, Mysore Airport was modernised in the mid-2000s, reopening to scheduled passenger service in October 2010. However, airlines have had difficulty maintaining service to the airport. As of August 2016, the airport is without commercial service.
MEDIA
Newspaper publishing in Mysore started in 1859 when Bhashyam Bhashyacharya began publishing a weekly newspaper in Kannada called the Mysooru Vrittanta Bodhini, the first of a number of weekly newspapers published in the following three decades. A well-known Mysore publisher during Wodeyar rule was M. Venkatakrishnaiah, known as the father of Kannada journalism, who started several news magazines. Many local newspapers are published in Mysore and carry news mostly related to the city and its surroundings, and national and regional dailies in English and Kannada are available, as in the other parts of the state. Sudharma, the only Indian daily newspaper in Sanskrit, is published in Mysore.
Mysore was the location of the first private radio broadcasting station in India when Akashavani (voice from the sky) was established in the city on 10 September 1935 by M.V. Gopalaswamy, a professor of psychology, at his house in the Vontikoppal area of Mysore, using a 50-watt transmitter. The station was taken over by the princely state of Mysore in 1941 and was moved to Bangalore in 1955. In 1957, Akashvani was chosen as the official name of All India Radio (AIR), the radio broadcaster of the Government of India. The AIR station at Mysore broadcasts an FM radio channel at 100.6 MHz, and Gyan Vani broadcasts on 105.2. BIG FM and Red FM are the two private FM channels operating in the city.
Mysore started receiving television broadcasts in the early 1980s, when Doordarshan (public service broadcaster of the Indian government) started broadcasting its national channel all over India. This was the only channel available to Mysoreans until Star TV started satellite channels in 1991. Direct-to-home channels are now available in Mysore.
SPORTS
The Wodeyar kings of Mysore were patrons of games and sports. King Krishnaraja Wodeyar III had a passion for indoor games. He invented new board games and popularised the ganjifa card game. Malla-yuddha (traditional wrestling) has a history in Mysore dating back to the 16th century. The wrestling competition held in Mysore during the Dasara celebrations attracts wrestlers from all over India. An annual sports meeting is organised there during the Dasara season too.
In 1997 Mysore and Bangalore co-hosted the city's biggest sports event ever, the National Games of India. Mysore was the venue for six sports: archery, gymnastics, equestrianism, handball, table tennis and wrestling. Cricket is by far the most popular sport in Mysore. The city has four established cricket grounds, but is yet to host an international cricket match. Javagal Srinath, who represented India for several years as its frontline fast bowler, comes from Mysore. Other prominent sportsmen from the city are Prahlad Srinath, who has represented India in Davis Cup tennis tournaments; Reeth Abraham, a national champion in the heptathlon and a long jump record holder; Sagar Kashyap, the youngest Indian to officiate at the Wimbledon Championships; and Rahul Ganapathy, a national amateur golf champion. The Mysore race course hosts a racing season each year from August through October. India's first youth hostel was formed in the Maharaja's College Hostel in 1949.
TOURISM
Mysore is a major tourist destination in its own right and serves as a base for other tourist attractions in the vicinity. The city receives large number of tourists during the 10-day Dasara festival. One of the most visited monuments in India, the Amba Vilas Palace, or Mysore Palace, is the centre of the Dasara festivities. The Jaganmohana Palace, The Sand Sculpture Museum the Jayalakshmi Vilas and the Lalitha Mahal are other palaces in the city. Chamundeshwari Temple, atop the Chamundi Hills, and St. Philomena's Church, Wesley's Cathedral are notable religious places in Mysore.
The Mysore Zoo, established in 1892, the Karanji and Kukkarahalli lakes are popular recreational destinations. Mysore has the Regional Museum of Natural History, the Folk Lore Museum, the Railway Museum and the Oriental Research Institute. The city is a centre for yoga-related health tourism that attracts domestic and foreign visitors, particularly those who, for years, came to study with the late ashtanga yoga guru K. Pattabhi Jois.
A short distance from Mysore city is the Krishnarajasagar Dam and the adjoining Brindavan Gardens, where a musical fountain show is held every evening. Places of historic importance close to Mysore are Srirangapatna, Somanathapura and Talakad. B R Hills, Himavad Gopalaswamy Betta hill and the hill stations of Ooty, Sultan Bathery and Madikeri are close to Mysore. Popular destinations for wildlife enthusiasts near Mysore include the Nagarhole National Park, the wildlife sanctuaries at Melkote and B R Hills and the bird sanctuaries at Ranganathittu and Kokrebellur. Bandipur National Park and Mudumalai National Park, which are sanctuaries for gaur, chital, elephants, tigers, Indian leopards and other threatened species, lie between 64 and 97 km to the south. Other tourist spots near Mysore include the religious locations of Nanjanagud and Bylakuppe and the waterfalls at Shivanasamudra.
SISTER CITIES
Mysore is currently twinned with Cincinnati.
WIKIPEDIA
Cory Richards, Contributing Photographer, National Geographic Magazine, USA, is speaking at the Session "Nature and the Human Spirit " at the Annual Meeting 2017 of the World Economic Forum in Davos, January 19, 2017
Copyright by World Economic Forum / Mattias Nutt
Contributed by the Dana Point Chamber of Commerce.
This is just one sample of the many items included in the time capsule placed at Dana Point Harbor during the harbor's "rock placing" (groundbreaking) in 1966. The capsule was opened during a special ceremony in Aug. 2016.
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Perils of Nyoka (Republic, 1942). Starring Kay Aldridge, Clayton Moore, Lorna Gray, Charles Middleton, William Benedict. Directed by William Witney. Wonderful Republic-style artwork of Aldridge
From 1942, this is still another great Republic classic. (I suppose I could have started these reviews with tired, lifeless serials like PANTHER GIRL OF THE KONGO, but why not have fun first?) It has a terrific cast with a half dozen of my all-time favorite actors, a credible storyline, some really impressive sets and imaginative 'Perils', and finally, an epic-sounding main theme by Mort Glickman. This would go in the top dozen serials on my list.
PERILS OF NYOKA deals with the struggle for possession of another hot potato that everyone covets-- in this case, the Golden Tablets of Hippocrates, on which the ancient physician recorded his great medical secrets (including a cure for cancer). Not only are gold tablets valuable for their knowledge and the metal itself, they were hidden with a treasure. So it's not surprising to find the sinister Vultura and her gang of renegade Arbabs trying to seize the darn things. Vultura is played by the exotic Lorna Gray, who is a bit ripe looking for my taste but her sneering performance and long long legs have must have gotten many young boys in the audience a bit hot and bothered. (There's something about a Bad Girl...)
Vultura's main henchman is Cassib, played by the same Charles Middleton who made life interesting for Flash Gordon and Dick Tracy. Middleton has that sour, unhappy expression that makes his villainy as believable as the sort of old man who chases kids off his lawn. As if that's not enough, there's also the treacherous Torrini who poses as an ally of Nyoka. Tristram Coffin as Torrini gives an okay performance, just showing enough shiftiness to make his loyalty obviously doubtful to the kids in the audience. As good as Coffin was as a villain, I always wished he had done more heroic roles like his Jeff King in KING OF THE ROCKETMEN.
And as if THAT wasn't enough trouble for Nyoka to deal with, Vultura has a pet ape named Satan, who had never heard Diane Fossey's findings that gorillas are peaceful, gentle vegetarians. Satan was played by Emil Van Horn in a rather weak portrayal that doesn't seem to give much effort into moving like a real gorilla. And although you have to give 1940s film makers some slack with their robot and apes costumes, the way Satan's chest skin looks like shiny black rubber detracts from its credibility. This is where you have to crank your
suspension of disbelief up a few notches.
Whew! What a crew. Luckily, not only can Nyoka handle herself perfectly well, she has a partner in Dr Larry Grayson who is (for a physician) an astonishingly tough two-fisted sword-fighting gunslinger. My doctor's not like that. Clayton Moore is always convincing as hero or thug, and he seems agile and energetic enough to have been a stunt man himself. (At first, it seems a bit odd to hear that wonderful, familiar Lone Ranger voice coming from this character.) Moore goes through the serial in the classic Doc Savage outfit of riding boots, jodphurs and heavy white shirt, although this does not end up torn into tatters with the right cuff still attached.
Finally, Nyoka herself is completely likeable as a cliffhanger heroine. ("That Nyoka gal's got plenty of moxie.." one character explains.) Daughter of the missing Professor Gordon, she is well educated (one of the few who can translate the Tablets) but also completely at home in the saddle or jumping on a gorilla's back with a knife in her hand. I love Kay Aldridge's performance as Nyoka. She's serious when in danger, taking the 'perils' straight-faced but at the same time, she's obviously having a lot of fun when things are going well. It's very believable, not a grim warrior-woman sort of portrayal. Aldridge herself is appealing and gorgeous in her 1940s pin-up girl way-- her clunky culottes are not flattering at all (although admittedly practical for the situation) and she seems to be notably gifted under that big-game hunter blouse. Nyoka also seems to have two different accents going on, for some reason.
My copy of PERILS OF NYOKA is a re-issue titled NYOKA AND THE TIGERMEN, apparently because some of the Arab raiders wear striped robes. C'mon, that's stretching things a bit, Republic.Nyoka Gordon (Kay Aldridge) leads an expedition into the most remote part of the Libyan desert in search of her father, Professor Henry Gordon (Robert Strange), who disappeared while seeking out the long-lost golden tablets of Hippocrates. The tablets, among other attributes, are reputed to contain the cures for any number of deadly diseases that still plague mankind. Nyoka and her father are the only two people in the world who can translate the papyrus giving directions to the hiding place of the tablets. Her allies in her search include: Dr. Larry Grayson (Clayton Moore), a young physician; Torrini (Tristram Coffin), an Italian adventurer; Professor Campbell (Forbes Murray), a colleague of her father's; and Red Davis (Billy Benedict), their driver. Opposing them is Vultura (Lorna Gray), the leader of a deadly desert cult, who regard the tablets as sacred and will do anything -- including committing murder -- to prevent their discovery and removal. Aided by her ally, Cassib (Charles B. Middleton), and the Taureg tribesmen, Vultura and her cultists lay all manner of deadly traps, involving everything from burning pits of fire and tunnels filled with hurricane-like winds to just plain getting crushed by the embrace of Vultura's trained gorilla, Satan (Emil Van Horn). Meanwhile, Nyoka and her expedition also face the danger of treachery from within. Nyoka must first secure the papyrus and avenge the murder of Major Reynolds in the opening chapter, and then get past the opposing Taureg tribesmen -- and little does she realize that the leader of the Tauregs is far closer to her than she ever could have guessed.
The action in Nyoka and the Tigermen moves at a breakneck pace across 15 chapters, most of which are as exciting as anything in Raiders of the Lost Ark and its sequels (each of which drew a lot of their inspiration from this and one other Republic serial, Secret Service in Darkest Africa). Beyond its genuinely exciting plot, which intersects with reality just enough to keep even adults interested (there really are a North African people called the Tauregs), Nyoka and the Tigermen contains some delightful twists in its casting, production, and writing. Nyoka Gordon, as played by Kay Aldridge, is no typical movie heroine. She's beautiful, athletic, and resourceful, enough so that in the first chapter, she rides down Arab horsemen. She's perfectly capable of fighting, climbing, or diving her way out of trouble, a kind of 1940s American precursor to Emma Peel. Additionally, Lorna Gray's Vultura was, if anything, even more beautiful, and they make an enchanting pair of antagonists, especially when they mix it up physically. Both put 100 percent effort into their work here, assisted by one of the best directors and some of the best stuntmen in the business. Clayton Moore looked, if anything, better here than he did as the Lone Ranger at the other end of the decade and he made a dashing hero in his own right. Watch him in action here and see if he doesn't look like he would've been the perfect Bruce Wayne/Batman of his era. Even Emil Van Horn, in the silliest role in the movie -- as the gorilla Satan -- has a kind of visceral impact as this constantly menacing beast. Working from one of the best scripts that the studio ever devised for one of its serials, director William Witney and a crew of top stuntmen (including David Sharpe and a young Jay Silverheels), made this one of the most exciting serials ever to come out of Hollywood. More than that, the resulting chapterplay has an appeal that cuts
across the ages, as demonstrated by the debt owed to it by the Indiana Jones movies.
Another take on Nyoka and additional back ground info.
Perils of Nyoka aka Nyoka and the Tigermen
Republic, 15 Chapters, 1942. Starring Kay Aldridge, Clayton Moore, Billy Benedict, Lorna Gray, Charles Middleton, Tristram Coffin, Robert Strange, Forbes Murray, George Pembroke.
As Perils of Nyoka opens, Prof. Douglas Campbell (Forbes Murray) and his expedition arrive in the small North African town of Wadi Bartha; they are seeking an ancient treasure trove that contains–among other priceless artifacts–the Tablets of Hippocrates, on which are inscribed ”the only cure for cancer the world has ever known.” Campbell and his colleagues, including Dr. Larry Grayson (Clayton Moore), are principally interested in the Tablets’ value to humanity, but Count Benito Torrini (Tristram Coffin), the Italian colonial official attached to the expedition, has more mercenary ideas in mind and is conspiring with the devious Arab queen Vultura (Lorna Gray) to seize the treasure. After being joined by Nyoka Gordon (Kay Aldridge), the daughter of an archeologist who vanished years ago looking for the Tablets, the expedition sets out in search of the Tablets and Nyoka’s missing father, journeying into the hidden valley of the sun-worshipping Tuareg tribe while fighting Vultura and her ally Cassib (Charles Middleton) every step of the way.
Well-written, well-directed, and well-cast, Perils of Nyoka represents Republic serial-making at its absolute peak. Writers Ronald Davidson, Norman Hall, William Lively, Joseph O’Donnell, and Joseph Poland utilize a “quest” structure for their screenplay, one which keeps the characters on the move from one location to the next. The heroes must first translate an important papyrus before beginning their journey to the Tuaregs’ valley, where, upon arrival, they have to deal with the hostile natives and their chief–Nyoka’s amnesic father Professor Gordon (Robert Strange). Then, they must rescue Gordon from Vultura and restore his memory, unmask Torrini’s treachery, return to the Tuaregs’ valley for another important clue, locate the treasure, and recover it in a final showdown after it’s stolen by Vultura. This storyline not only provides plenty of opportunities for action scenes, but also gives the serial a strong sense of steadily focused progression towards a definite goal, making its overall narrative much more interesting than the loosely connected plots of many other Republic serials.
This well-paced narrative plays out in an impressive variety of indoor sets and outdoor locations–the honeycomb of tunnels in the Tuareg valley, Vultura’s mammoth palace and the cliffs nearby, numerous caverns, and various rocky hillsides. Of all Republic’s serials set in foreign realms, Nyoka manages to be the most successful in creating a believably exotic atmosphere; it helps that arid Californian locales like Iverson’s Movie Ranch and Corriganville can more convincingly double for the North African hills than they could for other African locales, like the sub-equatorial jungles or the Sahara desert.
The serial’s action scenes are handled with gusto by William Witney and his star stuntman David Sharpe. One of the many action highlights is Nyoka and Larry’s invasion of Vultura’s palace in Chapter One, which has Clayton Moore’s Larry (doubled by Sharpe) practically flying around the throne room in a combination swordfight/fistfight and eventually being attacked by Vultura’s pet gorilla Satan (Emil Van Horn), who pulls down several stone pillars on our hero and heroine. The pursuit of Nyoka by Cassib’s horsemen in Chapter Two is another memorable action sequence, as is her subsequent chariot escape from Vultura’s camp following a fight with the evil queen. There are far too many additional standout scenes for me to describe them all, but among them are the fight in the lava caves, Larry’s battle with hostile Tuaregs in their cavern temple, Nyoka trying to escape down a cliff on a rope while Satan tugs on the other end, the Tuaregs’ primitive hand-grenade attack on the expedition, and the final showdown in which Larry fights Cassib and his men while Nyoka grapples with Vultura.
The cliffhanger sequences are consistently imaginative and include one of the best-known chapter endings in the Republic canon, the sequence that has Kay Aldridge dangling over a Tuareg fire pit. Equally memorable chapter endings have Aldridge and Forbes Murray being forced towards a ceiling of spikes by an ascending floor, Aldridge about to be sliced in two by a lethal pendulum, and Aldridge being inexorably blown towards the edge of a cliff in an impressive wind tunnel.
Dave Sharpe not only doubles Clayton Moore, but also fills in for Kay Aldridge on all the really dangerous stunts. Stuntwoman Babe DeFreest doubles the heroine in other sequences, with Helen Thurston filling in for Lorna Gray; Tom Steele performs most of Charles Middleton’s stunts, while Ken Terrell, Duke Green, Duke Taylor, Henry Wills, Bud Wolfe, and Johnny Daheim make many contributions as well. Most of these stuntmen, of course, also do acting duty as various Arabs throughout the serial.
Perils of Nyoka’s action is complemented beautifully by Mort Glickman’s score, which is distinctive, memorable, and very well-suited to the setting, with a persistent but not overdone “Arabian” motif dominating both its fast-paced “action” theme and its slower opening-credits music.
The serial’s cast is filled with appealing performers, although its ostensible star, Kay Aldridge, is probably the weakest thespian in the group. Her line delivery is very energetic but awkward at times, and her face is frequently expressionless during dialogue scenes–although she does a fine job registering alarm in cliffhanger sequences. Still, Aldridge is so beautiful, and so likable despite her stiffness, that her presence really has no negative impact on the serial.
Clayton Moore contributes an enormous amount of energy to his part, continually taking the lead in both dialogue and action scenes. He delivers his lines with both seriousness and a certain swashbuckling enthusiasm, and rides and runs with an admirable athleticism that matches well with the dynamism of his double Dave Sharpe in the fight scenes. He, far more than Aldridge, comes off as the actual star of the serial.
Lorna Gray is haughty, viciously bad-tempered, and gleefully evil by turns, but never hammy or over-the-top. Her good looks contrast so startlingly with her convincingly appalling behavior that she commands attention when on-screen; her Vultura is probably the most memorable of all female serial heavies.
Charles Middleton has less time in the spotlight than in his 1930s serials, but his Cassib is still an intimidating figure, glowering grimly at Vultura’s enemies and infusing his Arabian-Nights-style dialogue with both menace (“If you let her escape, you will find death a pleasant relief from your punishment”) and dignity (“What brings you to this humble huddle of tents, Gracious One?”)
Billy Benedict, as the Campbell expedition’s driver and mechanic Red, provides low-key but amusing comic relief, stealing scenes with a single facial expression or a bit of incongruous slang. His scenes with his pet Capuchin monkey Jitters (played by “Professor”) are much more appealing than most such animal-sidekick interchanges; the monkey is not only cute but genuinely helpful to the good guys more than once, and Benedict seems to have a genuine rapport with the little creature.
One of the additional joys of Perils of Nyoka is the unusually large cast of interesting supporting characters; in sharp contrast to many Republic outings, Nyoka features meaty speaking parts for characters besides the hero, heroine, villain, action heavy, and sidekick. Robert Strange, as Nyoka’s amnesic father, has the most important supporting role and does an excellent job in both aspects of his part, dropping his grim, slow-talking, and crafty Tuareg-chieftain personality for a more kindly, upright, and brisk manner when his character’s memory is restored.
Forbes Murray is authoritative but genially avuncular as Campbell, the expedition head, and surprisingly gets in on quite a bit of action. George Pembroke, as a British expedition named Spencer, also takes part in many fights and shootouts, and provides some mild but entertaining comic relief through his verbal interchanges with Billy Benedict’s Red, in which the English scientist and the American mechanic confuse each other with their very different approaches to their common language.
Tristram Coffin, as the treacherous Torrini, is given high billing but has relatively little screen time; however, he handles his interactions with the unsuspecting heroes with the same slickness and smoothness he displayed in his similar part in Spy Smasher. Distinguished Herbert Rawlinson is killed off far too early as Major Reynolds, another expedition member, while the enjoyably hammy John Davidson has a much larger role as Lobar, the fanatical Tuareg sub-chief. Davidson rolls out each line in his inimitably resonant voice and manages to look positively pop-eyed with rage at times, particularly when defying the recovered Professor Gordon as the latter vainly tries to exercise his old authority over the Tuaregs.
Kenne Duncan has a good role as Nyoka’s tough and loyal follower Abou, while George Lewis is noticeably sinister in his small role as Cassib’s lieutenant Batan. George Renavent is enjoyably hammy in his few scenes as Vultura’s oily major-domo, Forrest Taylor pops up as a translator in Chapter Fourteen, John Bagni plays another one of Nyoka’s Bedouin friends, and John Bleifer has a brief but vivid turn as a villainous Arab street merchant in the first chapter. Jay Silverheels, star Clayton Moore’s eventual companion on the Lone Ranger show, is frequently credited as playing one of the Tuaregs, but I’ve never been able to spot him under the tribe’s burnouses and face-paint.
Ace the Wonder Dog, who also played Devil in Columbia’s The Phantom, adds a nice touch to the serial as Nyoka’s faithful dog Fang, going through some clever paces as he assists the heroine–particularly in Chapter One, when he tips over a basket, barks at two Arab guards, and then ducks inside the basket while the guards run past. Vultura’s gorilla Satan, played as an unruly and barely controllable beast by Emil Van Horn, also brings additional color to the proceedings; Van Horn’s rowdy anthropoid antics are great fun to watch.
Just as William Witney’s Spy Smasher–made the same year–represented the acme of Republic’s crime-fighting serials, so does Witney’s Perils of Nyoka represent the acme of Republic’s far-flung adventure serials. Later chapterplays like Secret Service in Darkest Africa or The Tiger Woman would try to recapture some of Perils of Nyoka’s glory, but few of them could match Nyoka’s large and interesting cast of players or its varied assortment of action scenes–and none of them boasted a story that could compete with the appeal of Nyoka‘s archetypal but enthralling treasure hunt.
Strasbourg (/ˈstræzbɜrɡ/, French pronunciation: [stʁaz.buʁ, stʁas.buʁ]; German: Straßburg, [ˈʃtʁaːsbʊɐ̯k]) is the capital and principal city of the Alsace region in north eastern France and is the official seat of the European Parliament. Located close to the border with Germany, it is the capital of the Bas-Rhin département. The city and the region of Alsace were historically Alemannic-speaking, hence the city's Germanic name.[5] In 2006, the city proper had 272,975 inhabitants and its urban community 467,375 inhabitants. With 759,868 inhabitants in 2010, Strasbourg's metropolitan area (only the part of the metropolitan area on French territory) is the ninth largest in France. The transnational Eurodistrict Strasbourg-Ortenau had a population of 884,988 inhabitants in 2008.[6]
Strasbourg is the seat of several European institutions, such as the Council of Europe (with its European Court of Human Rights, its European Directorate for the Quality of Medicines and its European Audiovisual Observatory) and the Eurocorps, as well as the European Parliament and the European Ombudsman of the European Union. The city is also the seat of the Central Commission for Navigation on the Rhine and the International Institute of Human Rights.[7]
Strasbourg's historic city centre, the Grande Île (Grand Island), was classified a World Heritage site by UNESCO in 1988, the first time such an honour was placed on an entire city centre. Strasbourg is immersed in the Franco-German culture and although violently disputed throughout history, has been a bridge of unity between France and Germany for centuries, especially through the University of Strasbourg, currently the second largest in France, and the coexistence of Catholic and Protestant culture. The largest Islamic place of worship in France, the Strasbourg Grand Mosque, was inaugurated by French Interior Minister Manuel Valls on 27 September 2012.[8]
Economically, Strasbourg is an important centre of manufacturing and engineering, as well as a hub of road, rail, and river transportation. The port of Strasbourg is the second largest on the Rhine after Duisburg, Germany.
Etymology and Names
The city's Gallicized name (Lower Alsatian: Strossburi, [ˈʃd̥rɔːsb̥uri]; German: Straßburg, [ˈʃtʁaːsbʊɐ̯k]) is of Germanic origin and means "Town (at the crossing) of roads". The modern Stras- is cognate to the German Straße and English street, all of which are derived from Latin strata ("paved road"), while -bourg is cognate to the German Burg and English borough, all of which are derived from Proto-Germanic *burgz ("hill fort, fortress").
Geography
Strasbourg seen from Spot Satellite
Strasbourg is situated on the eastern border of France with Germany. This border is formed by the River Rhine, which also forms the eastern border of the modern city, facing across the river to the German town Kehl. The historic core of Strasbourg however lies on the Grande Île in the River Ill, which here flows parallel to, and roughly 4 kilometres (2.5 mi) from, the Rhine. The natural courses of the two rivers eventually join some distance downstream of Strasbourg, although several artificial waterways now connect them within the city.
The city lies in the Upper Rhine Plain, at between 132 metres (433 ft) and 151 metres (495 ft) above sea level, with the upland areas of the Vosges Mountains some 20 km (12 mi) to the west and the Black Forest 25 km (16 mi) to the east. This section of the Rhine valley is a major axis of north-south travel, with river traffic on the Rhine itself, and major roads and railways paralleling it on both banks.
The city is some 400 kilometres (250 mi) east of Paris. The mouth of the Rhine lies approximately 450 kilometres (280 mi) to the north, or 650 kilometres (400 mi) as the river flows, whilst the head of navigation in Basel is some 100 kilometres (62 mi) to the south, or 150 kilometres (93 mi) by river.
Climate
In spite of its position far inland, Strasbourg's climate is classified as Oceanic (Köppen climate classification Cfb), with warm, relatively sunny summers and cold, overcast winters. Precipitation is elevated from mid-spring to the end of summer, but remains largely constant throughout the year, totaling 631.4 mm (24.9 in) annually. On average, snow falls 30 days per year.
The highest temperature ever recorded was 38.5 °C (101.3 °F) in August 2003, during the 2003 European heat wave. The lowest temperature ever recorded was −23.4 °C (−10.1 °F) in December 1938.
Strasbourg's location in the Rhine valley, sheltered from the dominant winds by the Vosges and Black Forest mountains, results in poor natural ventilation, making Strasbourg one of the most atmospherically polluted cities of France.[10][11] Nonetheless, the progressive disappearance of heavy industry on both banks of the Rhine, as well as effective measures of traffic regulation in and around the city have reduced air pollution.
Prehistory
The first traces of human occupation in the environs of Strasbourg go back many thousands of years.[16] Neolithic, bronze age and iron age artifacts have been uncovered by archeological excavations. It was permanently settled by proto-Celts around 1300 BC. Towards the end of the third century BC, it developed into a Celtic township with a market called "Argentorate". Drainage works converted the stilthouses to houses built on dry land.[17]
From Romans
The Romans under Nero Claudius Drusus established a military outpost belonging to the Germania Superior Roman province at Strasbourg's current location, and named it Argentoratum. (Hence the town is commonly called Argentina in medieval Latin.[18]) The name "Argentoratum" was first mentioned in 12 BC and the city celebrated its 2,000th birthday in 1988. "Argentorate" as the toponym of the Gaulish settlement preceded it before being Latinized, but it is not known by how long. The Roman camp was destroyed by fire and rebuilt six times between the first and the fifth centuries AD: in 70, 97, 235, 355, in the last quarter of the fourth century, and in the early years of the fifth century. It was under Trajan and after the fire of 97 that Argentoratum received its most extended and fortified shape. From the year 90 on, the Legio VIII Augusta was permanently stationed in the Roman camp of Argentoratum. It then included a cavalry section and covered an area of approximately 20 hectares. Other Roman legions temporarily stationed in Argentoratum were the Legio XIV Gemina and the Legio XXI Rapax, the latter during the reign of Nero.
The centre of Argentoratum proper was situated on the Grande Île (Cardo: current Rue du Dôme, Decumanus: current Rue des Hallebardes). The outline of the Roman "castrum" is visible in the street pattern in the Grande Ile. Many Roman artifacts have also been found along the current Route des Romains, the road that led to Argentoratum, in the suburb of Kœnigshoffen. This was where the largest burial places were situated, as well as the densest concentration of civilian dwelling places and commerces next to the camp. Among the most outstanding finds in Kœnigshoffen were (found in 1911–12) the fragments of a grand Mithraeum that had been shattered by early Christians in the fourth century. From the fourth century, Strasbourg was the seat of the Bishopric of Strasbourg (made an Archbishopric in 1988). Archaeological excavations below the current Église Saint-Étienne in 1948 and 1956 unearthed the apse of a church dating back to the late fourth or early fifth century, considered to be the oldest church in Alsace. It is supposed that this was the first seat of the Roman Catholic Diocese of Strasbourg.
The Alemanni fought the Battle of Argentoratum against Rome in 357. They were defeated by Julian, later Emperor of Rome, and their King Chonodomarius was taken prisoner. On 2 January 366, the Alemanni crossed the frozen Rhine in large numbers to invade the Roman Empire. Early in the fifth century, the Alemanni appear to have crossed the Rhine, conquered, and then settled what is today Alsace and a large part of Switzerland.
In the fifth century Strasbourg was occupied successively by Alemanni, Huns, and Franks. In the ninth century it was commonly known as Strazburg in the local language, as documented in 842 by the Oaths of Strasbourg. This trilingual text contains, alongside texts in Latin and Old High German (teudisca lingua), the oldest written variety of Gallo-Romance (lingua romana) clearly distinct from Latin, the ancestor of Old French. The town was also called Stratisburgum or Strateburgus in Latin, from which later came Strossburi in Alsatian and Straßburg in Standard German, and then Strasbourg in French. The Oaths of Strasbourg is considered as marking the birth of the two countries of France and Germany with the division of the Carolingian Empire.[19]
A major commercial centre, the town came under the control of the Holy Roman Empire in 923, through the homage paid by the Duke of Lorraine to German King Henry I. The early history of Strasbourg consists of a long conflict between its bishop and its citizens. The citizens emerged victorious after the Battle of Oberhausbergen in 1262, when King Philip of Swabia granted the city the status of an Imperial Free City.
Around 1200, Gottfried von Straßburg wrote the Middle High German courtly romance Tristan, which is regarded, alongside Wolfram von Eschenbach's Parzival and the Nibelungenlied, as one of great narrative masterpieces of the German Middle Ages.
A revolution in 1332 resulted in a broad-based city government with participation of the guilds, and Strasbourg declared itself a free republic. The deadly bubonic plague of 1348 was followed on 14 February 1349 by one of the first and worst pogroms in pre-modern history: over a thousand Jews were publicly burnt to death, with the remainder of the Jewish population being expelled from the city.[20] Until the end of the 18th century, Jews were forbidden to remain in town after 10 pm. The time to leave the city was signalled by a municipal herald blowing the Grüselhorn (see below, Museums, Musée historique);.[21] A special tax, the Pflastergeld (pavement money), was furthermore to be paid for any horse that a Jew would ride or bring into the city while allowed to.[22]
Construction on Strasbourg Cathedral began in the twelfth century, and it was completed in 1439 (though, of the towers, only the north tower was built), becoming the World's Tallest Building, surpassing the Great Pyramid of Giza. A few years later, Johannes Gutenberg created the first European moveable type printing press in Strasbourg.
In July 1518, an incident known as the Dancing Plague of 1518 struck residents of Strasbourg. Around 400 people were afflicted with dancing mania and danced constantly for weeks, most of them eventually dying from heart attack, stroke or exhaustion.
In the 1520s during the Protestant Reformation, the city, under the political guidance of Jacob Sturm von Sturmeck and the spiritual guidance of Martin Bucer embraced the religious teachings of Martin Luther. Their adherents established a Gymnasium, headed by Johannes Sturm, made into a University in the following century. The city first followed the Tetrapolitan Confession, and then the Augsburg Confession. Protestant iconoclasm caused much destruction to churches and cloisters, notwithstanding that Luther himself opposed such a practice. Strasbourg was a centre of humanist scholarship and early book-printing in the Holy Roman Empire, and its intellectual and political influence contributed much to the establishment of Protestantism as an accepted denomination in the southwest of Germany. (John Calvin spent several years as a political refugee in the city). The Strasbourg Councillor Sturm and guildmaster Matthias represented the city at the Imperial Diet of Speyer (1529), where their protest led to the schism of the Catholic Church and the evolution of Protestantism. Together with four other free cities, Strasbourg presented the confessio tetrapolitana as its Protestant book of faith at the Imperial Diet of Augsburg in 1530, where the slightly different Augsburg Confession was also handed over to Charles V, Holy Roman Emperor.
After the reform of the Imperial constitution in the early sixteenth century and the establishment of Imperial Circles, Strasbourg was part of the Upper Rhenish Circle, a corporation of Imperial estates in the southwest of Holy Roman Empire, mainly responsible for maintaining troops, supervising coining, and ensuring public security.
After the invention of the printing press by Johannes Gutenberg around 1440, the first printing offices outside the inventor's hometown Mainz were established around 1460 in Strasbourg by pioneers Johannes Mentelin and Heinrich Eggestein. Subsequently, the first modern newspaper was published in Strasbourg in 1605, when Johann Carolus received the permission by the City of Strasbourg to print and distribute a weekly journal written in German by reporters from several central European cities.
From Thirty Years' War to First World War
The Free City of Strasbourg remained neutral during the Thirty Years' War 1618-1648, and retained its status as a Free Imperial City. However, the city was later annexed by Louis XIV of France to extend the borders of his kingdom.
Louis' advisors believed that, as long as Strasbourg remained independent, it would endanger the King's newly annexed territories in Alsace, and, that to defend these large rural lands effectively, a garrison had to be placed in towns such as Strasbourg.[23] Indeed, the bridge over the Rhine at Strasbourg had been used repeatedly by Imperial (Holy Roman Empire) forces,[24] and three times during the Franco-Dutch War Strasbourg had served as a gateway for Imperial invasions into Alsace.[25] In September 1681 Louis' forces, though lacking a clear casus belli, surrounded the city with overwhelming force. After some negotiation, Louis marched into the city unopposed on 30 September 1681 and proclaimed its annexation.[26]
This annexation was one of the direct causes of the brief and bloody War of the Reunions whose outcome left the French in possession. The French annexation was recognized by the Treaty of Ryswick (1697). The official policy of religious intolerance which drove most Protestants from France after the revocation of the Edict of Nantes in 1685 was not applied in Strasbourg and in Alsace, because both had a special status as a province à l'instar de l'étranger effectif (a kind of foreign province of the king of France). Strasbourg Cathedral, however, was taken from the Lutherans to be returned to the Catholics as the French authorities tried to promote Catholicism wherever they could (some other historic churches remained in Protestant hands). Its language also remained overwhelmingly German: the German Lutheran university persisted until the French Revolution. Famous students included Goethe and Herder.
The Duke of Lorraine and Imperial troops crossing the Rhine at Strasbourg during the War of the Austrian Succession, 1744
During a dinner in Strasbourg organized by Mayor Frédéric de Dietrich on 25 April 1792, Claude Joseph Rouget de Lisle composed "La Marseillaise". The same year François Christophe Kellermann, a child of Strasbourg was appointed the head of the Mosel Army. He led his company to victory at the battle of Valmy and saved the young French republic. He was later appointed Duke of Valmy by Napoléon in 1808.
During this period Jean-Baptiste Kléber, also born in Strasbourg, led the French army to win several decisive victories. A statue of Kléber now stands in the centre of the city, at Place Kléber, and he is still one of the most famous French officers. He was later appointed Marshal of France by Napoléon.
Strasbourg's status as a free city was revoked by the French Revolution. Enragés, most notoriously Eulogius Schneider, ruled the city with an increasingly iron hand. During this time, many churches and monasteries were either destroyed or severely damaged. The cathedral lost hundreds of its statues (later replaced by copies in the 19th century) and in April 1794, there was talk of tearing its spire down, on the grounds that it was against the principle of equality. The tower was saved, however, when in May of the same year citizens of Strasbourg crowned it with a giant tin Phrygian cap. This artifact was later kept in the historical collections of the city until it was destroyed by the Germans in 1870 during the Franco-Prussian war.[27]
In 1805, 1806 and 1809, Napoléon Bonaparte and his first wife, Joséphine stayed in Strasbourg.[28] In 1810, his second wife Marie Louise, Duchess of Parma spent her first night on French soil in the palace. Another royal guest was King Charles X of France in 1828.[29] In 1836, Louis-Napoléon Bonaparte unsuccessfully tried to lead his first Bonapartist coup in Strasbourg.
During the Franco-Prussian War and the Siege of Strasbourg, the city was heavily bombarded by the Prussian army. The bombardment of the city was meant to break the morale of the people of Strasbourg.[30] On 24 and 26 August 1870, the Museum of Fine Arts was destroyed by fire, as was the Municipal Library housed in the Gothic former Dominican church, with its unique collection of medieval manuscripts (most famously the Hortus deliciarum), rare Renaissance books, archeological finds and historical artifacts. The gothic cathedral was damaged as well as the medieval church of Temple Neuf, the theatre, the city hall, the court of justice and many houses. At the end of the siege 10,000 inhabitants were left without shelter; over 600 died, including 261 civilians, and 3200 were injured, including 1,100 civilians.[31]
In 1871, after the end of the war, the city was annexed to the newly established German Empire as part of the Reichsland Elsass-Lothringen under the terms of the Treaty of Frankfurt. As part of Imperial Germany, Strasbourg was rebuilt and developed on a grand and representative scale, such as the Neue Stadt, or "new city" around the present Place de la République. Historian Rodolphe Reuss and Art historian Wilhelm von Bode were in charge of rebuilding the municipal archives, libraries and museums. The University, founded in 1567 and suppressed during the French Revolution as a stronghold of German sentiment,[citation needed] was reopened in 1872 under the name Kaiser-Wilhelms-Universität.
Strasbourg in the 1890s.
A belt of massive fortifications was established around the city, most of which still stands today, renamed after French generals and generally classified as Monuments historiques; most notably Fort Roon (now Fort Desaix) and Fort Podbielski (now Fort Ducrot) in Mundolsheim, Fort von Moltke (now Fort Rapp) in Reichstett, Fort Bismarck (now Fort Kléber) in Wolfisheim, Fort Kronprinz (now Fort Foch) in Niederhausbergen, Fort Kronprinz von Sachsen (now Fort Joffre) in Holtzheim and Fort Großherzog von Baden (now Fort Frère) in Oberhausbergen.[32]
Those forts subsequently served the French army (Fort Podbielski/Ducrot for instance was integrated into the Maginot Line[33]), and were used as POW-camps in 1918 and 1945.
Two garrison churches were also erected for the members of the Imperial German army, the Lutheran Église Saint-Paul and the Roman Catholic Église Saint-Maurice.
1918 to the present
A lost, then restored, symbol of modernity in Strasbourg : a room in the Aubette building designed by Theo van Doesburg, Hans Arp and Sophie Taeuber-Arp.
Following the defeat of the German empire in World War I and the abdication of the German Emperor, some revolutionary insurgents declared Alsace-Lorraine as an independent Republic, without preliminary referendum or vote. On 11 November 1918 (Armistice Day), communist insurgents proclaimed a "soviet government" in Strasbourg, following the example of Kurt Eisner in Munich as well as other German towns. French troops commanded by French general Henri Gouraud entered triumphantly in the city on 22 November. A major street of the city now bears the name of that date (Rue du 22 Novembre) which celebrates the entry of the French in the city.[34][35][36] Viewing the massive cheering crowd gathered under the balcony of Strasbourg's town hall, French President Raymond Poincaré stated that "the plebiscite is done".[37]
In 1919, following the Treaty of Versailles, the city was annexed by France in accordance with U.S. President Woodrow Wilson's "Fourteen Points" without a referendum. The date of the assignment was retroactively established on Armistice Day. It is doubtful whether a referendum in Strasbourg would have ended in France's favour since the political parties striving for an autonomous Alsace or a connection to France accounted only for a small proportion of votes in the last Reichstag as well as in the local elections.[38] The Alsatian autonomists who were pro French had won many votes in the more rural parts of the region and other towns since the annexation of the region by Germany in 1871. The movement started with the first election for the Reichstag; those elected were called "les députés protestataires", and until the fall of Bismarck in 1890, they were the only deputies elected by the Alsatians to the German parliament demanding the return of those territories to France.[39] At the last Reichstag election in Strasbourg and its periphery, the clear winners were the Social Democrats; the city was the administrative capital of the region, was inhabited by many Germans appointed by the central government in Berlin and its flourishing economy attracted many Germans. This could explain the difference between the rural vote and the one in Strasbourg. After the war, many Germans left Strasbourg and went back to Germany; some of them were denounced by the locals or expelled by the newly appointed authorities. The Saverne Affair was vivid in the memory among the Alsatians.
In 1920, Strasbourg became the seat of the Central Commission for Navigation on the Rhine, previously located in Mannheim, one of the oldest European institutions. It moved into the former Imperial Palace.
When the Maginot Line was built, the Sous-secteur fortifié de Strasbourg (fortified sub-sector of Strasbourg) was laid out on the city's territory as a part of the Secteur fortifié du Bas-Rhin, one of the sections of the Line. Blockhouses and casemates were built along the Grand Canal d'Alsace and the Rhine in the Robertsau forest and the port.[40]
Between the German invasion of Poland on 1 September 1939 and the Anglo-French declaration of War against the German Reich on 3 September 1939, the entire city (a total of 120,000 people) was evacuated, like other border towns as well. Until the arrival of the Wehrmacht troops mid-June 1940, the city was, for ten months, completely empty, with the exception of the garrisoned soldiers. The Jews of Strasbourg had been evacuated to Périgueux and Limoges, the University had been evacuated to Clermont-Ferrand.
After the ceasefire following the Fall of France in June 1940, Alsace was annexed to Germany and a rigorous policy of Germanisation was imposed upon it by the Gauleiter Robert Heinrich Wagner. When, in July 1940, the first evacuees were allowed to return, only residents of Alsatian origin were admitted. The last Jews were deported on 15 July 1940 and the main synagogue, a huge Romanesque revival building that had been a major architectural landmark with its 54-metre-high dome since its completion in 1897, was set ablaze, then razed.[41]
In September 1940 the first Alsatian resistance movement led by Marcel Weinum called La main noire (The black hand) was created. It was composed by a group of 25 young men aged from 14 to 18 years old who led several attacks against the German occupation. The actions culminated with the attack of the Gauleiter Robert Wagner, the highest commander of Alsace directly under the order of Hitler. In March 1942, Marcel Weinum was prosecuted by the Gestapo and sentenced to be beheaded at the age of 18 in April 1942 in Stuttgart, Germany. His last words will be: "If I have to die, I shall die but with a pure heart". From 1943 the city was bombarded by Allied aircraft. While the First World War had not notably damaged the city, Anglo-American bombing caused extensive destruction in raids of which at least one was allegedly carried out by mistake.[42] In August 1944, several buildings in the Old Town were damaged by bombs, particularly the Palais Rohan, the Old Customs House (Ancienne Douane) and the Cathedral.[43] On 23 November 1944, the city was officially liberated by the 2nd French Armoured Division under General Leclerc. He achieved the oath that he made with his soldiers, after the decisive Capture of Kufra. With the Oath of Kuffra, they swore to keep up the fight until the French flag flew over the Cathedral of Strasbourg.
Many people from Strasbourg were incorporated in the German Army against their will, and were sent to the eastern front, those young men and women were called Malgré-nous. Many tried to escape from the incorporation, join the French Resistance, or desert the Wehrmacht but many couldn't because they were running the risk of having their families sent to work or concentration camps by the Germans. Many of these men, especially those who did not answer the call immediately, were pressured to "volunteer" for service with the SS, often by direct threats on their families. This threat obliged the majority of them to remain in the German army. After the war, the few that survived were often accused of being traitors or collaborationists, because this tough situation was not known in the rest of France, and they had to face the incomprehension of many. In July 1944, 1500 malgré-nous were released from Soviet captivity and sent to Algiers, where they joined the Free French Forces. Nowadays history recognizes the suffering of those people, and museums, public discussions and memorials have been built to commemorate this terrible period of history of this part of Eastern France (Alsace and Moselle). Liberation of Strasbourg took place on 23 November 1944.
In 1947, a fire broke out in the Musée des Beaux-Arts and devastated a significant part of the collections. This fire was an indirect consequence of the bombing raids of 1944: because of the destruction inflicted on the Palais Rohan, humidity had infiltrated the building, and moisture had to be fought. This was done with welding torches, and a bad handling of these caused the fire.[44]
In the 1950s and 1960s the city was enlarged by new residential areas meant to solve both the problem of housing shortage due to war damage and that of the strong growth of population due to the baby boom and immigration from North Africa: Cité Rotterdam in the North-East, Quartier de l'Esplanade in the South-East, Hautepierre in the North-West. Between 1995 and 2010, a new district has been built in the same vein, the Quartier des Poteries, south of Hautepierre.
In 1958, a violent hailstorm destroyed most of the historical greenhouses of the Botanical Garden and many of the stained glass windows of St. Paul's Church.
In 1949, the city was chosen to be the seat of the Council of Europe with its European Court of Human Rights and European Pharmacopoeia. Since 1952, the European Parliament has met in Strasbourg, which was formally designated its official 'seat' at the Edinburgh meeting of the European Council of EU heads of state and government in December 1992. (This position was reconfirmed and given treaty status in the 1997 Treaty of Amsterdam). However, only the (four-day) plenary sessions of the Parliament are held in Strasbourg each month, with all other business being conducted in Brussels and Luxembourg. Those sessions take place in the Immeuble Louise Weiss, inaugurated in 1999, which houses the largest parliamentary assembly room in Europe and of any democratic institution in the world. Before that, the EP sessions had to take place in the main Council of Europe building, the Palace of Europe, whose unusual inner architecture had become a familiar sight to European TV audiences.[45] In 1992, Strasbourg became the seat of the Franco-German TV channel and movie-production society Arte.
In 2000, a terrorist plot to blow up the cathedral was prevented thanks to the cooperation between French and German police that led to the arrest in late 2000 of a Frankfurt-based group of terrorists.
On 6 July 2001, during an open-air concert in the Parc de Pourtalès, a single falling Platanus tree killed thirteen people and injured 97. On 27 March 2007, the city was found guilty of neglect over the accident and fined €150,000.[46]
In 2006, after a long and careful restoration, the inner decoration of the Aubette, made in the 1920s by Hans Arp, Theo van Doesburg, and Sophie Taeuber-Arp and destroyed in the 1930s, was made accessible to the public again. The work of the three artists had been called "the Sistine Chapel of abstract art".
Architecture
Strasbourg, Cathedral of Our Lady
The city is chiefly known for its sandstone Gothic Cathedral with its famous astronomical clock, and for its medieval cityscape of Rhineland black and white timber-framed buildings, particularly in the Petite France district or Gerberviertel ("tanners' district") alongside the Ill and in the streets and squares surrounding the cathedral, where the renowned Maison Kammerzell stands out.
Notable medieval streets include Rue Mercière, Rue des Dentelles, Rue du Bain aux Plantes, Rue des Juifs, Rue des Frères, Rue des Tonneliers, Rue du Maroquin, Rue des Charpentiers, Rue des Serruriers, Grand' Rue, Quai des Bateliers, Quai Saint-Nicolas and Quai Saint-Thomas. Notable medieval squares include Place de la Cathédrale, Place du Marché Gayot, Place Saint-Étienne, Place du Marché aux Cochons de Lait and Place Benjamin Zix.
Maison des tanneurs.
In addition to the cathedral, Strasbourg houses several other medieval churches that have survived the many wars and destructions that have plagued the city: the Romanesque Église Saint-Étienne, partly destroyed in 1944 by Allied bombing raids, the part Romanesque, part Gothic, very large Église Saint-Thomas with its Silbermann organ on which Wolfgang Amadeus Mozart and Albert Schweitzer played,[49] the Gothic Église protestante Saint-Pierre-le-Jeune with its crypt dating back to the seventh century and its cloister partly from the eleventh century, the Gothic Église Saint-Guillaume with its fine early-Renaissance stained glass and furniture, the Gothic Église Saint-Jean, the part Gothic, part Art Nouveau Église Sainte-Madeleine, etc. The Neo-Gothic church Saint-Pierre-le-Vieux Catholique (there is also an adjacent church Saint-Pierre-le-Vieux Protestant) serves as a shrine for several 15th-century wood worked and painted altars coming from other, now destroyed churches and installed there for public display. Among the numerous secular medieval buildings, the monumental Ancienne Douane (old custom-house) stands out.
The German Renaissance has bequeathed the city some noteworthy buildings (especially the current Chambre de Commerce et d'Industrie, former town hall, on Place Gutenberg), as did the French Baroque and Classicism with several hôtels particuliers (i.e. palaces), among which the Palais Rohan (1742, now housing three museums) is the most spectacular. Other buildings of its kind are the "Hôtel de Hanau" (1736, now the city hall), the Hôtel de Klinglin (1736, now residence of the préfet), the Hôtel des Deux-Ponts (1755, now residence of the military governor), the Hôtel d'Andlau-Klinglin (1725, now seat of the administration of the Port autonome de Strasbourg) etc. The largest baroque building of Strasbourg though is the 150 m (490 ft) long 1720s main building of the Hôpital civil. As for French Neo-classicism, it is the Opera House on Place Broglie that most prestigiously represents this style.
Strasbourg also offers high-class eclecticist buildings in its very extended German district, the Neustadt, being the main memory of Wilhelmian architecture since most of the major cities in Germany proper suffered intensive damage during World War II. Streets, boulevards and avenues are homogeneous, surprisingly high (up to seven stories) and broad examples of German urban lay-out and of this architectural style that summons and mixes up five centuries of European architecture as well as Neo-Egyptian, Neo-Greek and Neo-Babylonian styles. The former imperial palace Palais du Rhin, the most political and thus heavily criticized of all German Strasbourg buildings epitomizes the grand scale and stylistic sturdiness of this period. But the two most handsome and ornate buildings of these times are the École internationale des Pontonniers (the former Höhere Mädchenschule, girls college) with its towers, turrets and multiple round and square angles[50] and the École des Arts décoratifs with its lavishly ornate façade of painted bricks, woodwork and majolica.[51]
Notable streets of the German district include: Avenue de la Forêt Noire, Avenue des Vosges, Avenue d'Alsace, Avenue de la Marseillaise, Avenue de la Liberté, Boulevard de la Victoire, Rue Sellénick, Rue du Général de Castelnau, Rue du Maréchal Foch, and Rue du Maréchal Joffre. Notable squares of the German district include: Place de la République, Place de l'Université, Place Brant, and Place Arnold
As for modern and contemporary architecture, Strasbourg possesses some fine Art Nouveau buildings (such as the huge Palais des Fêtes and houses and villas like Villa Schutzenberger and Hôtel Brion), good examples of post-World War II functional architecture (the Cité Rotterdam, for which Le Corbusier did not succeed in the architectural contest) and, in the very extended Quartier Européen, some spectacular administrative buildings of sometimes utterly large size, among which the European Court of Human Rights building by Richard Rogers is arguably the finest. Other noticeable contemporary buildings are the new Music school Cité de la Musique et de la Danse, the Musée d'Art moderne et contemporain and the Hôtel du Département facing it, as well as, in the outskirts, the tramway-station Hoenheim-Nord designed by Zaha Hadid.
Place Kléber
The city has many bridges, including the medieval and four-towered Ponts Couverts that, despite their name, are no longer covered. Next to the Ponts Couverts is the Barrage Vauban, a part of Vauban's 17th-century fortifications, that does include a covered bridge. Other bridges are the ornate 19th-century Pont de la Fonderie (1893, stone) and Pont d'Auvergne (1892, iron), as well as architect Marc Mimram's futuristic Passerelle over the Rhine, opened in 2004.
The largest square at the centre of the city of Strasbourg is the Place Kléber. Located in the heart of the city's commercial area, it was named after general Jean-Baptiste Kléber, born in Strasbourg in 1753 and assassinated in 1800 in Cairo. In the square is a statue of Kléber, under which is a vault containing his remains. On the north side of the square is the Aubette (Orderly Room), built by Jacques François Blondel, architect of the king, in 1765–1772.
Parks
The Pavillon Joséphine (rear side) in the Parc de l'Orangerie
The Château de Pourtalès (front side) in the park of the same name
Strasbourg features a number of prominent parks, of which several are of cultural and historical interest: the Parc de l'Orangerie, laid out as a French garden by André le Nôtre and remodeled as an English garden on behalf of Joséphine de Beauharnais, now displaying noteworthy French gardens, a neo-classical castle and a small zoo; the Parc de la Citadelle, built around impressive remains of the 17th-century fortress erected close to the Rhine by Vauban;[52] the Parc de Pourtalès, laid out in English style around a baroque castle (heavily restored in the 19th century) that now houses a small three-star hotel,[53] and featuring an open-air museum of international contemporary sculpture.[54] The Jardin botanique de l'Université de Strasbourg (botanical garden) was created under the German administration next to the Observatory of Strasbourg, built in 1881, and still owns some greenhouses of those times. The Parc des Contades, although the oldest park of the city, was completely remodeled after World War II. The futuristic Parc des Poteries is an example of European park-conception in the late 1990s. The Jardin des deux Rives, spread over Strasbourg and Kehl on both sides of the Rhine opened in 2004 and is the most extended (60-hectare) park of the agglomeration. The most recent park is Parc du Heyritz (8,7 ha), opened in 2014 along a canal facing the hôpital civil.
Hong Kong (香港; "Fragrant Harbour"), officially Hong Kong Special Administrative Region of the People's Republic of China, is an autonomous territory on the southern coast of China at the Pearl River Estuary and the South China Sea. Hong Kong is known for its skyline and deep natural harbour. It has an area of 1104 km2 and shares its northern border with the Guangdong Province of Mainland China. With around 7.2 million Hongkongers of various nationalities, Hong Kong is one of the world's most densely populated metropolises.
After the First Opium War (1839–42), Hong Kong became a British colony with the perpetual cession of Hong Kong Island, followed by Kowloon Peninsula in 1860 and a 99-year lease of the New Territories from 1898. Hong Kong remained under British control for about a century until the Second World War, when Japan occupied the colony from December 1941 to August 1945. After the Surrender of Japan, the British resumed control. In the 1980s, negotiations between the United Kingdom and the People's Republic of China resulted in the 1984 Sino-British Joint Declaration, which provided for the transfer of sovereignty of Hong Kong on 30 June 1997. The territory became a special administrative region of China with a high degree of autonomy on 1 July 1997 under the principle of one country, two systems. Disputes over the perceived misapplication of this principle have contributed to popular protests, including the 2014 Umbrella Revolution.
In the late 1970s, Hong Kong became a major entrepôt in Asia-Pacific. The territory has developed into a major global trade hub and financial centre. The 44th-largest economy in the world, Hong Kong ranks top 10 in GDP (PPP) per capita, but also has the most severe income inequality among advanced economies. Hong Kong is one of the three most important financial centres alongside New York and London, and the world's number one tourist destination city. The territory has been named the freest market economy. The service economy, characterised by free trade and low taxation, has been regarded as one of the world's most laissez-faire economic policies, and the currency, the Hong Kong dollar, is the 13th most traded currency in the world.
The Hong Kong Basic Law empowers the region to develop relations and make agreements directly with foreign states and regions, as well as international organizations, in a broad range of appropriate fields. It is an independent member of APEC, the IMF, WTO, FIFA and International Olympic Committee among others.
Limited land created a dense infrastructure and the territory became a centre of modern architecture, and one of the world's most vertical cities. Hong Kong has a highly developed public transportation network covering 90 per cent of the population, the highest in the world, and relies on mass transit by road or rail. Air pollution remains a serious problem. Loose emissions standards have resulted in a high level of atmospheric particulates. Nevertheless, Hongkongers enjoy the world's longest or second longest life expectancies.
NAME
It is not known who was responsible for the Romanisation of the name "Hong Kong" but it is generally believed to be an early imprecise phonetic rendering of the pronunciation of the spoken Cantonese or Hakka name 香港, meaning "Fragrant Harbour". Before 1842, the name referred to a small inlet—now Aberdeen Harbour (香港仔, Sidney Lau: heung1gong2 jai2, Jyutping: hoeng1gong2 zai2, or Hiong1gong3 zai3 in a form of Hakka, literally means "Little Hong Kong")—between Aberdeen Island and the south side of Hong Kong Island, which was one of the first points of contact between British sailors and local fishermen. As those early contacts are likely to have been with Hong Kong's early inhabitants, the Tankas (水上人), it is equally probable that the early Romanisation was a faithful execution of their speech, i.e. hong1, not heung1. Detailed and accurate Romanisation systems for Cantonese were available and in use at the time.
The reference to fragrance may refer to the sweet taste of the harbour's fresh water estuarine influx of the Pearl River, or to the incense from factories, lining the coast to the north of Kowloon, which was stored near Aberdeen Harbour for export before the development of the Victoria Harbour.
In 1842, the Treaty of Nanking was signed and the name, Hong Kong, was first recorded on official documents to encompass the entirety of the island.
The name had often been written as the single word Hongkong until the government adopted the current form in 1926. Nevertheless, a number of century-old institutions still retain the single-word form, such as the Hongkong Post, Hongkong Electric and the Hongkong and Shanghai Banking Corporation.
The full official name, after 1997, is "Hong Kong Special Administrative Region of the People's Republic of China". This is the official title as mentioned in the Hong Kong Basic Law and the Hong Kong Government's website; however, "Hong Kong Special Administrative Region" and "Hong Kong" are widely accepted.
Hong Kong has carried many nicknames: the most famous among those is the "Pearl of the Orient", which reflected the impressive night-view of the city's light decorations on the skyscrapers along both sides of the Victoria Harbour. The territory is also known as "Asia's World City".
HISTORY
PRE-BRITISH
Archaeological studies support human presence in the Chek Lap Kok area (now Hong Kong International Airport) from 35,000 to 39,000 years ago and on Sai Kung Peninsula from 6,000 years ago.
Wong Tei Tung and Three Fathoms Cove are the earliest sites of human habitation in Hong Kong during the Paleolithic Period. It is believed that the Three Fathom Cove was a river-valley settlement and Wong Tei Tung was a lithic manufacturing site. Excavated Neolithic artefacts suggested cultural differences from the Longshan culture of northern China and settlement by the Che people, prior to the migration of the Baiyue (Viets) to Hong Kong. Eight petroglyphs, which dated to the Shang dynasty in China, were discovered on the surrounding islands.
ANCIENT CHINA
In 214 BC, Qin Shi Huang, the first emperor of China, conquered the Baiyue tribes in Jiaozhi (modern Liangguang region and Vietnam) and incorporated the territory into imperial China for the first time. Modern Hong Kong was assigned to the Nanhai commandery (modern Nanhai District), near the commandery's capital city Panyu. In Qin dynasty, the territory was ruled by Panyu County(番禺縣) up till Jin Dynasty.
The area of Hong Kong was consolidated under the kingdom of Nanyue (Southern Viet), founded by general Zhao Tuo in 204 BC after the collapse of the short-lived Qin dynasty. When the kingdom of Nanyue was conquered by the Han Dynasty in 111 BC, Hong Kong was assigned to the Jiaozhi commandery. Archaeological evidence indicates that the population increased and early salt production flourished in this time period. Lei Cheng Uk Han Tomb on the Kowloon Peninsula is believed to have been built during the Han dynasty.
IMPERIAL CHINA
Started from Jin dynasty to early period of Tang dynasty, the territory that now comprises Hong Kong was governed by Bao'an County (寶安縣). In Tang dynasty, the Guangdong region flourished as an international trading center. The Tuen Mun region in what is now Hong Kong's New Territories served as a port, naval base, salt production centre and later, base for the exploitation of pearls. Lantau Island was also a salt production centre, where the salt smugglers riots broke out against the government.
Under the Tang dynasty, the Guangdong (Canton) region flourished as a regional trading centre. In 736 AD, the first Emperor of Tang established a military stronghold in Tuen Mun in western Hong Kong to defend the coastal area of the region. The first village school, Li Ying College, was established around 1075 AD in the modern-day New Territories under the Northern Song dynasty. After their defeat by the Mongols, the Southern Song court briefly moved to modern-day Kowloon City (the Sung Wong Toi site), before its final defeat at the Battle of Yamen.
From the mid-Tang dynasty to early Ming dynasty, the territory that now comprises Hong Kong was governed by Dongguan County (東莞縣/ 東官縣). In Ming dynasty, the area was governed by Xin'an County (新安縣) before it was colonized by the British government. The indigenous inhabitants of what is now Hong Kong are identified with several ethnicities, including Punti, Hakka, Tanka) and Hoklo.
The earliest European visitor on record was Jorge Álvares, a Portuguese explorer who arrived in 1513. Having founded an establishment in Macau by 1557, Portuguese merchants began trading in southern China. However, subsequent military clashes between China and Portugal led to the expulsion of all Portuguese merchants from the rest of China.
In the mid-16th century, the Haijin order (closed-door, isolation policy) was enforced and it strictly forbade all maritime activities in order to prevent contact from foreigners by sea. From 1661 to 1669, Hong Kong was directly affected by the Great Clearance of the Kangxi Emperor, who required the evacuation of coastal areas of Guangdong. About 16,000 people from Hong Kong and Bao'an County were forced to emigrate inland; 1,648 of those who evacuated were said to have returned after the evacuation was rescinded in 1669.
BRITSH CROWN COLONY 1842–1941
In 1839, the refusal of Qing authorities to support opium imports caused the outbreak of the First Opium War between the British Empire and the Qing Empire. Qing's defeat resulted in the occupation of Hong Kong Island by British forces on 20 January 1841. It was initially ceded under the Convention of Chuenpee, as part of a ceasefire agreement between Captain Charles Elliot and Governor Qishan. While a dispute between high-ranking officials of both countries led to the failure of the treaty's ratification, on 29 August 1842, Hong Kong Island was formally ceded in perpetuity to the United Kingdom of Great Britain and Ireland under the Treaty of Nanking. The British officially established a Crown colony and founded the City of Victoria in the following year.
The population of Hong Kong Island was 7,450 when the Union Flag raised over Possession Point on 26 January 1841. It mostly consisted of Tanka fishermen and Hakka charcoal burners, whose settlements scattered along several coastal hamlets. In the 1850s, a large number of Chinese immigrants crossed the then-free border to escape from the Taiping Rebellion. Other natural disasters, such as flooding, typhoons and famine in mainland China would play a role in establishing Hong Kong as a place for safe shelter.
Further conflicts over the opium trade between Britain and Qing quickly escalated into the Second Opium War. Following the Anglo-French victory, the Crown Colony was expanded to include Kowloon Peninsula (south of Boundary Street) and Stonecutter's Island, both of which were ceded to the British in perpetuity under the Convention of Beijing in 1860.
In 1898, Britain obtained a 99-year lease from Qing under the Convention for the Extension of Hong Kong Territory, in which Hong Kong obtained a 99-year lease of the Lantau Island, the area north of Boundary Street in Kowloon up to Shenzhen River and over 200 other outlying islands.
Hong Kong soon became a major entrepôt thanks to its free port status, attracting new immigrants to settle from both China and Europe alike. The society, however, remained racially segregated and polarised under British colonial policies. Despite the rise of a British-educated Chinese upper-class by the late-19th century, race laws such as the Peak Reservation Ordinance prevented ethnic Chinese in Hong Kong from acquiring houses in reserved areas, such as the Victoria Peak. At this time, the majority of the Chinese population in Hong Kong had no political representation in the British colonial government. There were, however, a small number of Chinese elites whom the British governors relied on, such as Sir Kai Ho and Robert Hotung, who served as communicators and mediators between the government and local population.
Hong Kong continued to experience modest growth during the first half of the 20th century. The University of Hong Kong was established in 1911 as the territory's oldest higher education institute. While there was an exodus of 60,000 residents for fear of a German attack on the British colony during the First World War, Hong Kong remained peaceful. Its population increased from 530,000 in 1916 to 725,000 in 1925 and reached 1.6 million by 1941.
In 1925, Cecil Clementi became the 17th Governor of Hong Kong. Fluent in Cantonese and without a need for translator, Clementi introduced the first ethnic Chinese, Shouson Chow, into the Executive Council as an unofficial member. Under his tenure, Kai Tak Airport entered operation as RAF Kai Tak and several aviation clubs. In 1937, the Second Sino-Japanese War broke out when the Japanese Empire expanded its territories from northeastern China into the mainland proper. To safeguard Hong Kong as a freeport, Governor Geoffry Northcote declared the Crown Colony as a neutral zone.
JAPANESE OCCUPATION 1941–45
As part of its military campaign in Southeast Asia during Second World War, the Japanese army moved south from Guangzhou of mainland China and attacked Hong Kong on 8 December 1941. The Battle of Hong Kong ended with the British and Canadian defenders surrendering control of Hong Kong to Japan on 25 December 1941 in what was regarded by locals as Black Christmas.
During the Japanese occupation of Hong Kong, the Japanese army committed atrocities against civilians and POWs, such as the St. Stephen's College massacre. Local residents also suffered widespread food shortages, limited rationing and hyper-inflation arising from the forced exchange of currency from Hong Kong Dollars to Japanese military banknotes. The initial ratio of 2:1 was gradually devalued to 4:1 and ownership of Hong Kong Dollars was declared illegal and punishable by harsh torture. Due to starvation and forced deportation for slave labour to mainland China, the population of Hong Kong had dwindled from 1.6 million in 1941 to 600,000 in 1945, when Britain resumed control of the colony on 30 August 1945.
ECONOMY
As one of the world's leading international financial centres, Hong Kong has a major capitalist service economy characterised by low taxation and free trade. The currency, Hong Kong dollar, is the eighth most traded currency in the world as of 2010. Hong Kong was once described by Milton Friedman as the world's greatest experiment in laissez-faire capitalism, but has since instituted a regime of regulations including a minimum wage. It maintains a highly developed capitalist economy, ranked the freest in the world by the Index of Economic Freedom every year since 1995. It is an important centre for international finance and trade, with one of the greatest concentrations of corporate headquarters in the Asia-Pacific region, and is known as one of the Four Asian Tigers for its high growth rates and rapid development from the 1960s to the 1990s. Between 1961 and 1997 Hong Kong's gross domestic product grew 180 times while per-capita GDP increased 87 times over.
The Hong Kong Stock Exchange is the seventh largest in the world and has a market capitalisation of US$2.3 trillion as of December 2009. In that year, Hong Kong raised 22 percent of worldwide initial public offering (IPO) capital, making it the largest centre of IPOs in the world and the easiest place to raise capital. The Hong Kong dollar has been pegged to the US dollar since 1983.
The Hong Kong Government has traditionally played a mostly passive role in the economy, with little by way of industrial policy and almost no import or export controls. Market forces and the private sector were allowed to determine practical development. Under the official policy of "positive non-interventionism", Hong Kong is often cited as an example of laissez-faire capitalism. Following the Second World War, Hong Kong industrialised rapidly as a manufacturing centre driven by exports, and then underwent a rapid transition to a service-based economy in the 1980s. Since then, it has grown to become a leading centre for management, financial, IT, business consultation and professional services.
Hong Kong matured to become a financial centre in the 1990s, but was greatly affected by the Asian financial crisis in 1998, and again in 2003 by the SARS outbreak. A revival of external and domestic demand has led to a strong recovery, as cost decreases strengthened the competitiveness of Hong Kong exports and a long deflationary period ended. Government intervention, initiated by the later colonial governments and continued since 1997, has steadily increased, with the introduction of export credit guarantees, a compulsory pension scheme, a minimum wage, anti-discrimination laws, and a state mortgage backer.
The territory has little arable land and few natural resources, so it imports most of its food and raw materials. Imports account for more than 90% of Hong Kong's food supply, including nearly all of the meat and rice available there. Agricultural activity - relatively unimportant to Hong Kong's economy and contributing just 0.1% of its GDP - primarily consists of growing premium food and flower varieties. Hong Kong is the world's eleventh largest trading entity, with the total value of imports and exports exceeding its gross domestic product. It is the world's largest re-export centre. Much of Hong Kong's exports consist of re-exports, which are products made outside of the territory, especially in mainland China, and distributed via Hong Kong. Its physical location has allowed the city to establish a transportation and logistics infrastructure that includes the world's second busiest container port and the world's busiest airport for international cargo. Even before the transfer of sovereignty, Hong Kong had established extensive trade and investment ties with the mainland, which now enable it to serve as a point of entry for investment flowing into the mainland. At the end of 2007, there were 3.46 million people employed full-time, with the unemployment rate averaging 4.1% for the fourth straight year of decline. Hong Kong's economy is dominated by the service sector, which accounts for over 90% of its GDP, while industry constitutes 9%. Inflation was at 2.5% in 2007. Hong Kong's largest export markets are mainland China, the United States, and Japan.
As of 2010 Hong Kong is the eighth most expensive city for expatriates, falling from fifth position in the previous year. Hong Kong is ranked fourth in terms of the highest percentage of millionaire households, behind Switzerland, Qatar, and Singapore with 8.5 percent of all households owning at least one million US dollars. Hong Kong is also ranked second in the world by the most billionaires per capita (one per 132,075 people), behind Monaco. In 2011, Hong Kong was ranked second in the Ease of Doing Business Index, behind Singapore.
Hong Kong is ranked No. 1 in the world in the Crony Capitalism Index by the Economist.
In 2014, Hong Kong was the eleventh most popular destination for international tourists among countries and territories worldwide, with a total of 27.8 million visitors contributing a total of US$38,376 million in international tourism receipts. Hong Kong is also the most popular city for tourists, nearly two times of its nearest competitor Macau.
DEMOGRAPHICS
The territory's population in mid-2015 is 7.30 million, with an average annual growth rate of 0.8% over the previous 5 years. The current population of Hong Kong comprises 91% ethnic Chinese. A major part of Hong Kong's Cantonese-speaking majority originated from the neighbouring Guangdong province, from where many fled during the Second Sino-Japanese War, the Chinese Civil War, and the communist rule in China.
Residents of the Mainland do not automatically receive the Right of Abode, and many may not enter the territory freely. Like other non-natives, they may apply for the Right of Abode after seven years of continuous residency. Some of the rights may also be acquired by marriage (e.g., the right to work), but these do not include the right to vote or stand for office. However, the influx of immigrants from mainland China, approximating 45,000 per year, is a significant contributor to its population growth – a daily quota of 150 Mainland Chinese with family ties in Hong Kong are granted a "one way permit". Life expectancy in Hong Kong is 81.2 years for males and 86.9 years for females as of 2014, making it the highest life expectancy in the world.
About 91% of the people of Hong Kong are of Chinese descent, the majority of whom are Taishanese, Chiu Chow, other Cantonese people, and Hakka. Hong Kong's Han majority originate mainly from the Guangzhou and Taishan regions in Guangdong province. The remaining 6.9% of the population is composed of non-ethnic Chinese. There is a South Asian population of Indians, Pakistanis and Nepalese; some Vietnamese refugees have become permanent residents of Hong Kong. There are also Britons, Americans, Canadians, Japanese, and Koreans working in the city's commercial and financial sector. In 2011, 133,377 foreign domestic helpers from Indonesia and 132,935 from the Philippines were working in Hong Kong.
Hong Kong's de facto official language is Cantonese, a variety of Chinese originating from Guangdong province to the north of Hong Kong. English is also an official language, and according to a 1996 by-census is spoken by 3.1 percent of the population as an everyday language and by 34.9 percent of the population as a second language. Signs displaying both Chinese and English are common throughout the territory. Since the 1997 Handover, an increase in immigrants from communist China and greater interaction with the mainland's economy have brought an increasing number of Mandarin speakers to Hong Kong.
RELIGION
A majority of residents of Hong Kong have no religious affiliation, professing a form of agnosticism or atheism. According to the US Department of State 43 percent of the population practices some form of religion. Some figures put it higher, according to a Gallup poll, 64% of Hong Kong residents do not believe in any religion, and possibly 80% of Hong Kong claim no religion. In Hong Kong teaching evolution won out in curriculum dispute about whether to teach other explanations, and that creationism and intelligent design will form no part of the senior secondary biology curriculum.
Hong Kong enjoys a high degree of religious freedom, guaranteed by the Basic Law. Hong Kong's main religions are Buddhism, Taoism and Confucianism; a local religious scholar in contact with major denominations estimates there are approximately 1.5 million Buddhists and Taoists. A Christian community of around 833,000 forms about 11.7% of the total population; Protestants forms a larger number than Roman Catholics at a rate of 4:3, although smaller Christian communities exist, including the Latter-day Saints and Jehovah's Witnesses. The Anglican and Roman Catholic churches each freely appoint their own bishops, unlike in mainland China. There are also Sikh, Muslim, Jewish, Hindu and Bahá'í communities. The practice of Falun Gong is tolerated.
PERSONAL INCOME
Statistically Hong Kong's income gap is the greatest in Asia Pacific. According to a report by the United Nations Human Settlements Programme in 2008, Hong Kong's Gini coefficient, at 0.53, was the highest in Asia and "relatively high by international standards". However, the government has stressed that income disparity does not equate to worsening of the poverty situation, and that the Gini coefficient is not strictly comparable between regions. The government has named economic restructuring, changes in household sizes, and the increase of high-income jobs as factors that have skewed the Gini coefficient.
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
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
The Munzing-Cave House, home to Valley Needleworks, located at 7969 Main Street in Middletown, Virginia. The vernacular style home, built in the early 19th century, is designated as a contributing property to the Middletown Historic District, listed on the National Register of Historic Places (NRHP) in 2003.
Via the Middletown Historic District's NRHP nomination form:
“7969 Main St. Munzing-Cave House (common name), ca 1800, ca 1820-1840. Vernacular, two-story, log covered in stucco with standing-seam metal, gable roof. Rear one-story shed addition. Primary porch is Colonial Revival style with Tuscan columns and wide entablature. Interesting combination of two log houses, rear appears to be older. There is a stone chimney with external fireplace on south end of front of house. Frame meat house covered with asphalt shingles is a contributing resource."
"Auto Museum Volkswagen - Germany - Wolfsburg"
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The Porsche 356 is a luxury sports car which was first produced by Austrian company Porsche Konstruktionen GesmbH (1948–1949), and then by German company Dr. Ing. h. c. F. Porsche GmbH (1950–1965). It was Porsche's first production automobile. Earlier cars designed by the Austrian company includes Cisitalia Grand Prix race car, and the Volkswagen Beetle as well as Auto Union Grand Prix cars were designed by the German company.
The 356 is a lightweight and nimble-handling rear-engine rear-wheel drive two-door sports car available in hardtop coupé and open configurations. Engineering innovations continued during the years of manufacture, contributing to its motorsports success and popularity. Production started in 1948 at Gmünd, Austria, where approximately 50 cars were built. In 1950 the factory relocated to Zuffenhausen, Germany, and general production of the 356 continued until April 1965, well after the replacement model 911 made its autumn 1963 debut. Of the 76,000 originally produced, approximately half survive.
Prior to World War II Porsche designed and built three Type 64 cars for a 1939 Berlin-to-Rome race that was cancelled. In 1948 the mid-engine, tubular chassis 356 prototype called "No. 1" was completed. This led to some debate as to the "first" Porsche automobile, but the 356 is considered by Porsche to be its first production model
The 356 was created by Ferdinand "Ferry" Porsche (son of Ferdinand Porsche, founder of the German company), who founded the Austrian company with his sister, Louise. Like its cousin, the Volkswagen Beetle (which Ferdinand Porsche Sr. had designed), the 356 is a four-cylinder, air-cooled, rear-engine, rear-wheel drive car with unitized pan and body construction. The chassis was a completely new design as was the 356's body which was designed by Porsche employee Erwin Komenda, while certain mechanical components including the engine case and some suspension components were based on and initially sourced from Volkswagen. Ferry Porsche described the thinking behind the development of the 356 in an interview with the editor of Panorama, the PCA magazine, in September 1972. "….I had always driven very speedy cars. I had an Alfa Romeo, also a BMW and others. ….By the end of the war I had a Volkswagen Cabriolet with a supercharged engine and that was the basic idea. I saw that if you had enough power in a small car it is nicer to drive than if you have a big car which is also overpowered. And it is more fun. On this basic idea we started the first Porsche prototype. To make the car lighter, to have an engine with more horsepower…that was the first two seater that we built in Carinthia (Gmünd)".
The first 356 was road certified in Austria on June 8, 1948, and was entered in a race in Innsbruck where it won its class. Porsche re-engineered and refined the car with a focus on performance. Fewer and fewer parts were shared between Volkswagen and Porsche as the 1950s progressed. The early 356 automobile bodies produced at Gmünd were handcrafted in aluminum, but when production moved to Zuffenhausen, Germany in 1950, models produced there were steel-bodied. The aluminium bodied cars from that very small company are what are now referred to as "prototypes". Porsche contracted Reutter to build the steel bodies and eventually bought the Reutter company in 1963. The Reutter company retained the seat manufacturing part of the business and changed its name to "Recaro".
Little noticed at its inception, mostly by a small number of auto racing enthusiasts, the first 356s sold primarily in Austria and Germany. It took Porsche two years, starting with the first prototype in 1948, to manufacture the first 50 automobiles. By the early 1950s the 356 had gained some renown among enthusiasts on both sides of the Atlantic for its aerodynamics, handling, and excellent build quality. The class win at Le Mans in 1951 was a factor. It was common for owners to race the car as well as drive them on the streets. They introduced the four-cam racing "Carrera" engine, a totally new design and unique to Porsche sports cars, in late 1954. Increasing success with its racing and road cars brought Porsche orders for over 10,000 units in 1964, and by the time 356 production ended in 1965 approximately 76,000 had been produced.
The 356 was built in four distinct series, the original ("pre-A"), followed by the 356 A, 356 B, and finally the 356 C. To distinguish among the major revisions of the model, 356s are generally classified into a few major groups. The 356 coupés and "cabriolets" (soft-tops) built through 1955 are readily identifiable by their split (1948 to 1952) or bent (centre-creased, 1953 to 1955) windscreens. In late 1955 the 356 A appeared, with a curved windshield. The A was the first road going Porsche to offer the Carrera four-cam engine as an option. In late 1959 the T5 356 B appeared; followed by the redesigned T6 series 356 B in 1962. The final version was the 356 C, little changed from the late T6 B cars but disc brakes replaced the drums.
Prior to completion of 356 production, Porsche had developed a higher-revving 616/36 version of the 356's four-cylinder pushrod engine for installation in a new 912 model that commenced production in April 1965. Although the 912 used numerous 356 components, Porsche did not intended for the 912 to replace the 356.
When the decision was made to replace the 356, the 901 (later 911) was the road car designed to carry the Porsche name forward. The 912 was developed as the "standard version" of the 911 at the 17,500DM price of a 356 1600 SC, while the complex but faster and heavier six-cylinder 911 was priced more than fifty percent higher. Customers purchased nearly 33,000 912 coupés and Targas powered by the Type 616 engine that had served Porsche so well during the 356 era.
356 "PRE-A"
From the earliest, 1100 cc Gmünd beginnings, the overall shape of the 356 remained more or less set. In 1951, 1300 and 1500 cc engines with considerably more power were introduced. By late 1952 the divided windscreen was gone, replaced by a V-shaped unit which fit into the same opening. In 1953, the 1300 S or "Super" was introduced, and the 1100 cc engine was dropped. In late 1954 Max Hoffman, the sole US importer of Porsches, convinced Porsche to build a stripped down roadster version with minimal equipment and a cut-down windscreen. Towards the end of the original 356's time (in 1955, when the 356 A was about to be introduced) Hoffman, wanting a model name rather than just a number got the factory to use the name "Continental" which was applied mostly to cars sold in the United States. Ford, makers of the Lincoln Continental, sued. This name was used only in 1955 and today this version is especially valued. For 1956, the equivalent version was briefly sold as the "European". Today all of the earliest Porsches are highly coveted by collectors and enthusiasts worldwide based on their design, reliability and sporting performance.
356 A
In late 1955, with numerous small but significant changes, the 356 A was introduced. Its internal factory designation, "Type 1", gave rise to its nickname "T1" among enthusiasts. In the US 1,200 early 356s had been badged as the "Continental" and then a further 156 from autumn 1955 to January 1956 as an even rarer T1 “European” variant after which it reverted to its numerical 356 designation. In early 1957 a second revision of the 356 A was produced, known as Type 2 (or T2). Production of the Speedster peaked at 1,171 cars in 1957 and then started to decline. The four-cam "Carrera" engine, initially available only in the spyder race cars, became an available option starting with the 356 A.
Within the last 25 years replicas of the 356 A have become very popular with companies like San Diego Replicas offering 356 Speedster and 550 spyder replicas.
356 B
In late 1959 significant styling and technical refinements gave rise to the 356 B (a T5 body type). The mid-1962 356 B model was changed to the T6 body type (twin engine lid grilles, an external fuel filler in the right front wing/fender and a larger rear window in the coupé). The Porsche factory did not call attention to these quite visible changes with a different model designation. However, when the T6 got disc brakes, with no other visible alterations, they called it the model C, or the SC when it had the optional extra powerful engine. A unique "Karmann hardtop" or "notchback" 356 B model was produced in 1961 and 1962. The 1961 production run (T5) was essentially a cabriolet body with the optional steel cabriolet hardtop welded in place. The 1962 line (T6 production) was a very different design in that the new T6 notchback coupé body did not start life as a cabriolet, but with its own production design—In essence, part cabriolet rear end design, part T6 coupé windshield frame, unique hard top. Both years of these unique cars have taken the name "Karmann notchback".
356 C
The last revision of the 356 was the 356 C introduced for the 1964 model year. It featured disc brakes all around, as well as an option for the most powerful pushrod engine Porsche had ever produced, the 95 hp (71 kW) "SC". Production of the 356 peaked at 14,151 cars in 1964, the year that its successor, the new 911, was introduced to the US market (it was introduced slightly earlier in Europe). The company continued to sell the 356 C in North America through 1965 as demand for the model remained quite strong in the early days of the heavier and more "civilized" 911. The last ten 356s (cabriolets) were assembled for the Dutch police force in March 1966 as 1965 models.
BODY STYLES
The car was built of a unibody construction, making restoration difficult for cars that were kept in rust-prone climates. The basic design of the 356 remained the same throughout its lifespan, with evolutionary, functional improvements rather than annual superficial styling changes. Nevertheless, a variety of models in both coupé and convertible forms were produced from 1948 through 1965.
One of the most desirable collector models is the 356 "Speedster", introduced in late 1954 after Max Hoffman advised the company that a lower-cost, somewhat spartan open-top version could sell well in the American market. With its low, raked windscreen (which could be removed for weekend racing), bucket seats and minimal folding top, the Speedster was an instant hit, especially in Southern California.
It was replaced in late 1958 by the "convertible D" model. It featured a taller, more practical windshield (allowing improved headroom with the top erected), roll-up glass side-windows and more comfortable seats. The following year the 356 B "roadster" convertible replaced the D model but the sports car market's love affair with top-down motoring was fading; soft-top 356 model sales declined significantly in the early 1960s.
Cabriolet models (convertibles with a full windshield and padded top) were offered from the start, and in the early 1950s sometimes comprised over 50% of total production. A unique "Karmann hardtop" or "notchback" 356 B model was produced in 1961 and 1962, essentially a cabriolet-style body with a permanent metal roof.
ENGINE
Porsche designers made the decision to utilize the engine case they had originally designed for the Volkswagen Beetle. It was an air-cooled pushrod OHV flat-four engine. For use in the 356, they designed new cylinder heads, camshaft, crankshaft, intake and exhaust manifolds and used dual carburetors to more than double the VW's horsepower. While the first prototype 356 had a mid-engine layout, all later 356s had a rear-mounted layout. When the four-cam "Carrera" engine became available in late 1955, this engine became an extra cost option starting with the 356 A, and was available through the 356 model run.
ELECTRIC MOTOR
There are kits to convert a Porsche 356 Speedster to an electric vehicle.
LEGACY
The 356 has always been popular with the motor press. In 2004, Sports Car International ranked the 356 C tenth on their list of top sports cars of the 1960s. Today, the Porsche 356 is a highly regarded collector car. The Porsche 356 Carrera (with its special DOHC racing engine), SC, Super 90 and Speedster models are among the most desirable 356 models. Few 356 Carreras were produced and these often bring well over $250,000 at auction. A fully restored 356 Carrera Speedster (of which only about 140 were made) can sell for around $300,000 at auction.
The original selling price of a late 1950s Porsche was around US$4,000, which was also the price of a new Cadillac; today they regularly bring between US$20,000 and well over US$100,000 at auction.
Thousands of owners worldwide maintain the 356 tradition, preserving their cars and driving them regularly. The US-based 356 registry on its website states that it is "...world's largest classic Porsche club."
MOTORSPORT
The Porsche 356, close to stock or highly modified, has enjoyed much success in rallying, the 24 hours of Le Mans, the 1000 km Buenos Aires, the Mille Miglia, the Targa Florio, the Carrera Panamericana, as well as many other important car racing events.
Several Porsche 356s were stripped down in weight, and were modified in order to have better performance and handling for these races. A few notable examples include the Porsche 356 SL, and the Porsche 356 A Carrera GT.
In the early 1960s Porsche collaborated with Abarth and built the Porsche 356 B Carrera GTL Abarth coupé, which enjoyed some success in motor sports.
WIKIPEDIA
"Hispanic Americans have contributed to national security and the overall development of the United States. Deeply committed to the principles of freedom, courageous Hispanic people have served with valor on the battlefield and with distinction on the home front for more than two centuries. Over three dozen Hispanic Americans have received the highest decoration our nation can bestow on its heroes—the Medal of Honor. Hispanic men and women have also made significant contributions to the arts and sciences, music, athletics, philosophy, and numerous other areas. The legacy and achievements of the Hispanic community are an important part of the heritage we all share as American citizens. To honor the contributions of Hispanic Americans, a 20-cent stamp was issued. The stamp depicts several Hispanic men and women in uniform representing each branch of the military. A young boy and girl appear in the background as symbols of a promising future." - United States Postal Service
Stamp issued: 1984
From the Solomon Bogard Collection (COLL/45), Marine Corps Archives & Special Collections
OFFICIAL USMC PHOTOGRAPH
The translation is approximate. Hollywood contributes to the popular image of the US in Mexico (and elsewhere). Typical of the recent trend of intentionally vulgar and trashy comedies. Features an always-naked female "exchange student" character. There remains "hardly enough left to bother burying" after little Becky brings her father's 59-inch long-bar professional lumberjack chainsaw with the throttle held all the way down with aluminized mylar duct tape to "show and tell" at her day care center.
Possibly the most "original and innovative" Hollywood sequel since "Truck Stop Women in Chains - Final Chapter Part 6: Indecent Overdrive" (the one with the slogan "No Rig Was Too Big for These Dames to Handle").
(The image is cropped from a full page ad in a Mexico City newspaper dated November 6, 2008. The front page story in the same issue was about the death in a plane crash two days before of the Secretary of Government, Juan Camilo Mourino, who was the target of naked protests by the 400 Pueblos of Veracruz. I was attending one of their naked protests on Reforma at the time of his death. See my set on the topic.)
Coventry's Cathedral is a unique synthesis of old a new, born of wartime suffering and forged in the spirit of postwar optimism, famous for it's history and for being the most radically modern of Anglican cathedrals. Two cathedral's stand side by side, the ruins of the medieval building, destroyed by incendiary bombs in 1940 and the bold new building designed by Basil Spence and opened in 1962.
It is a common misconception that Coventry lost it's first cathedral in the wartime blitz, but the bombs actually destroyed it's second; the original medieval cathedral was the monastic St Mary's, a large cruciform building believed to have been similar in appearance to Lichfield Cathedral (whose diocese it shared). Tragically it became the only English cathedral to be destroyed during the Reformation, after which it was quickly quarried away, leaving only scant fragments, but enough evidence survives to indicate it's rich decoration (some pieces were displayed nearby in the Priory Visitors Centre, sadly since closed). Foundations of it's apse were found during the building of the new cathedral in the 1950s, thus technically three cathedrals share the same site.
The mainly 15th century St Michael's parish church became the seat of the new diocese of Coventry in 1918, and being one of the largest parish churches in the country it was upgraded to cathedral status without structural changes (unlike most 'parish church' cathedrals created in the early 20th century). It lasted in this role a mere 22 years before being burned to the ground in the 1940 Coventry Blitz, leaving only the outer walls and the magnificent tapering tower and spire (the extensive arcades and clerestoreys collapsed completely in the fire, precipitated by the roof reinforcement girders, installed in the Victorian restoration, that buckled in the intense heat).
The determination to rebuild the cathedral in some form was born on the day of the bombing, however it wasn't until the mid 1950s that a competition was held and Sir Basil Spence's design was chosen. Spence had been so moved by experiencing the ruined church he resolved to retain it entirely to serve as a forecourt to the new church. He envisaged the two being linked by a glass screen wall so that the old church would be visible from within the new.
Built between 1957-62 at a right-angle to the ruins, the new cathedral attracted controversy for it's modern form, and yet some modernists argued that it didn't go far enough, after all there are echoes of the Gothic style in the great stone-mullioned windows of the nave and the net vaulting (actually a free-standing canopy) within. What is exceptional is the way art has been used as such an integral part of the building, a watershed moment, revolutionising the concept of religious art in Britain.
Spence employed some of the biggest names in contemporary art to contribute their vision to his; the exterior is adorned with Jacob Epstein's triumphant bronze figures of Archangel Michael (patron of the cathedral) vanquishing the Devil. At the entrance is the remarkable glass wall, engraved by John Hutton with strikingly stylised figures of saints and angels, and allowing the interior of the new to communicate with the ruin. Inside, the great tapestry of Christ in majesty surrounded by the evangelistic creatures, draws the eye beyond the high altar; it was designed by Graham Sutherland and was the largest tapestry ever made.
However one of the greatest features of Coventry is it's wealth of modern stained glass, something Spence resolved to include having witnessed the bleakness of Chartres Cathedral in wartime, all it's stained glass having been removed. The first window encountered on entering is the enormous 'chess-board' baptistry window filled with stunning abstract glass by John Piper & Patrick Reyntiens, a symphony of glowing colour. The staggered nave walls are illuminated by ten narrow floor to ceiling windows filled with semi-abstract symbolic designs arranged in pairs of dominant colours (green, red, multi-coloured, purple/blue and gold) representing the souls journey to maturity, and revealed gradually as one approaches the altar. This amazing project was the work of three designers lead by master glass artist Lawrence Lee of the Royal College of Art along with Keith New and Geoffrey Clarke (each artist designed three of the windows individually and all collaborated on the last).
The cathedral still dazzles the visitor with the boldness of it's vision, but alas, half a century on, it was not a vision to be repeated and few of the churches and cathedrals built since can claim to have embraced the synthesis of art and architecture in the way Basil Spence did at Coventry.
The cathedral is generally open to visitors most days. For more see below:-
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
Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.
HISTORY
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.
Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.
As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.
KATHAKALI PLAYS
Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.
The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.
Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.
MUSIC
The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.
As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.
PERFORMANCE
Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).
ACTING
A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.
There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.
The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.
One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.
NOTABLE TRAINING CENTRES & MASTERS
Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.
‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.
Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.
Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.
KATHAKALI STYLES
Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:
Vettathu Sampradayam
Kalladikkodan Sampradyam
Kaplingadu Sampradayam
Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.
OTHER FORMS OD DANCE & OFFSHOOTS
Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.
As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.
Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).
Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.
NOTED KATHAKALI VILLAGES & BELTS
There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.
AWARDS FOR KATHAKALI ARTISTS
Sangeet Natak Akademi Awardees - Kathakali (1956–2005)
Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}
KATHAKALI ATTAMS (ELAKI ATTAMS)
Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).
The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.
VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA
Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.
When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).
"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.
The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.
UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY
Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.
Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."
Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.
SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM
While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.
When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."
THANDEDATTAM: RAVANA IN BALI VADHAM
After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."
ASHRAMA VARNANA: ARJUNA IN KIRATHAM
Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."
Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."
A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.
AN ATTAM BASED ON A SLOKA
Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.
Kusumo Kusumolpatti Shrooyathena Chathushyathe
Bale thava Mukhambuje Pashya Neelolpaladwayam
Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).
A CONVERSATION BASED ON A SLOKA
Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:
Pitha: Kushalee Mama hritha Bhujaam
Naatha Sachee Vallabha:
Maatha: kim nu Pralomacha Kushalinee
Soonurjayanthasthayo
Preethim va Kushchate Thadikshnavidhow
Cheta Samutkanuthe
Sutha: tvam Radhamashu Chodaya vayam
Dharmadivam Mathala
Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.
SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM
Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.
He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.
Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:
Ekopi Thraya Iva Bhathi Kandukoyam
Kanthayaa: Karathala Raktharaktha:
Abhrastho Nayanamareechi Neelaneelo
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to
Bhumau Talcharana Naghamshu Gaurgaura:
Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".
At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.
TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM
[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]
SCENE 1
When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.
SCENE 2
(The tapas itself is shown as a part of autobiographical narration of adult ravana)
Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.
I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.
In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.
[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]
KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM
[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]
Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).
“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”
Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.
WIKIPEDIA
Mysore, officially renamed as Mysuru, is the third most populous city in the state of Karnataka, India. Located at the base of the Chamundi Hills about 146 km southwest of the state capital Bangalore, it is spread across an area of 128.42 km2. According to the provisional results of the 2011 national census of India, the population is 887,446. Mysore City Corporation is responsible for the civic administration of the city, which is also the headquarters of the Mysore district and the Mysore division.
Mysore served as the capital city of Kingdom of Mysore for nearly six centuries, from 1399 until 1947. The Kingdom was ruled by the Wodeyar dynasty, except for a brief period in the late 18th century when Hyder Ali and Tipu Sultan were in power. Patrons of art and culture, the Wodeyars contributed significantly to the cultural growth of the city. The cultural ambience and achievements of Mysore earned it the sobriquet Cultural capital of Karnataka.
Mysore is noted for its palaces, including the Mysore Palace, and for the festivities that take place during the Dasara festival when the city receives a large number of tourists. It lends its name to the Mysore style of painting, the sweet dish Mysore Pak, the Mysore Peta (a traditional silk turban) and the garment known as the Mysore silk saree. Tourism is the major industry, while information technology has emerged as a major employer alongside the traditional industries. Mysore depends on rail and bus transport for inter-city connections. The city was the location of the first private radio station in India. Mysore houses Mysore University, which has produced several notable authors, particularly in the field of Kannada literature. Cricket is the most popular sport in the city.
ETYMOLOGY
The name Mysore is an anglicised version of Mahishūru, which means the abode of Mahisha in the local Kannada language. Though in Sanskrit Mahisha means buffalo, here Mahisha refers to Mahishasura, a mythological demon who could assume the form of both human and buffalo. According to Hindu mythology, the area was ruled by the demon Mahishasura. The demon was killed by the Goddess Chamundeshwari, whose temple is situated atop the Chamundi Hills. Mahishūru later became Mahisūru (a name which, even now, the royal family uses) and finally came to be called Maisūru, its present name in the Kannada language.
In December 2005, the Government of Karnataka announced its intention to change the English name of the city to Mysuru. This was approved by the Government of India, but as of 2011 the formalities necessary to incorporate the name change were yet to be completed. The central government approved this request in October 2014 and Mysore was renamed (along with other 12 cities) to "Mysuru" on November 1, 2014.
HISTORY
The site where Mysore Palace now stands was occupied by a village named Puragere at the beginning of the 16th century. The Mahishūru Fort was constructed in 1524 by Chamaraja Wodeyar III (1513–1553), who passed on the dominion of Puragere to his son Chamaraja Wodeyar IV (1572–1576). Since the 16th century, the name of Mahishūru has commonly been used to denote the city. The Mysore Kingdom, governed by the Wodeyar family, initially served as a vassal state of the Vijayanagara Empire. With the decline of the Vijayanagara Empire after the Battle of Talikota in 1565, the Mysore Kingdom gradually achieved independence, and by the time of King Narasaraja Wodeyar (1637) it had become a sovereign state. Seringapatam (modern-day Srirangapatna), near Mysore, was the capital of the kingdom from 1610. The 17th century saw a steady expansion of its territory and, under Narasaraja Wodeyar I and Chikka Devaraja Wodeyar, the kingdom annexed large expanses of what is now southern Karnataka and parts of Tamil Nadu, to become a powerful state in the southern Deccan.
The kingdom reached the height of its military power and dominion in the latter half of the 18th century under the de facto rulers Hyder Ali and his son Tipu Sultan. The latter demolished parts of Mysore to remove legacies of the Wodeyar dynasty. During this time, Mysore kingdom came into conflict with the Marathas, the British and the Nizam of Golconda, leading to the four Anglo-Mysore wars, success in the first two of which was followed by defeat in the third and fourth. After Tipu Sultan's death in the Fourth Anglo-Mysore War in 1799, the capital of the kingdom was moved back to Mysore from Seringapatam, and the kingdom was distributed by the British to their allies of the Fourth Mysore war. The landlocked interior of the previous Mysore Kingdom was turned into a princely state under the suzerainty of the British Crown. The former Wodeyar rulers were reinstated as puppet monarchs, now styled Maharajas. The British administration was assisted locally by Diwan (chief minister) Purnaiah. Purnaiah is credited with improving Mysore's public works. Mysore lost its status as the administrative centre of the kingdom in 1831, when the British commissioner moved the capital to Bangalore.:251 It regained that status in 1881 and remained the capital of the Princely State of Mysore within the British Indian Empire until India became independent in 1947.
The Mysore municipality was established in 1888 and the city was divided into eight wards.:283 In 1897 an outbreak of bubonic plague killed nearly half of the population of the city. With the establishment of the City Improvement Trust Board (CITB) in 1903, Mysore became one of the first cities in Asia to undertake planned development of the city. Public demonstrations and meetings were held there during the Quit India movement and other phases of the Indian independence movement.
After Indian independence, Mysore city remained as part of the Mysore State, now known as Karnataka. Jayachamarajendra Wodeyar, then king of Mysore, was allowed to retain his titles and was nominated as the Rajapramukh (appointed governor) of the state. He died in September 1974 and was cremated in Mysore city. Over the years, Mysore became well known as a centre for tourism; the city remained largely peaceful, except for occasional riots related to the Kaveri river water dispute. Among the events that took place in Mysore and made national headlines were a fire at a television studio that claimed 62 lives in 1989, and the sudden deaths of many animals at the Mysore Zoo.
GEOGRAPHY
Mysore is located at 12.30°N 74.65°E and has an average altitude of 770 metres. It is spread across an area of 128.42 km2 at the base of the Chamundi Hills in the southern region of Karnataka. Mysore is the southern-most city of Karnataka, and is a neighbouring city of the states of Kerala and Tamil Nadu in the south, flanked by the state cities Mercara, Chamarajanagara, and Mandya. People in and around Mysore extensively use Kannada as medium of language. Mysore has several lakes, such as the Kukkarahalli, the Karanji, and the Lingambudhi lakes. In 2001, total land area usage in Mysore city was 39.9% residential, 16.1% roads, 13.74% parks and open spaces, 13.48% industrial, 8.96% public property, 3.02% commercial, 2.27% agriculture and 2.02 water. The city is located between two rivers: the Kaveri River that flows through the north of the city and the Kabini River, a tributary of the Kaveri, that lies to the south.
CLIMATE
Mysore has a tropical savanna climate designated Aw under the Köppen climate classification. The main seasons are summer from March to June, the monsoon season from July to November and winter from December to February. The highest temperature recorded in Mysore was 39.4 °C on 4 April 1914, and the lowest was 7.7 °C on 16 January 2012. The city's average annual rainfall is 804.2 mm.
ADMINISTRATION AND UTILITIES
The civic administration of the city is managed by the Mysore City Corporation, which was established as a municipality in 1888 and converted into a corporation in 1977. Overseeing engineering works, health, sanitation, water supply, administration and taxation, the corporation is headed by a mayor, who is assisted by commissioners and council members. The city is divided into 65 wards and the council members (also known as corporators) are elected by the citizens of Mysore every five years. The council members in turn elect the mayor. The annual budget of the Corporation for the year 2011–2012 was ₹426.96 crore (US$63.45 million). Among 63 cities covered under the Jawaharlal Nehru National Urban Renewal Mission, Mysore City Corporation was adjudged the second best city municipal corporation and was given the "Nagara Ratna" award in 2011.
Urban growth and expansion is managed by the Mysore Urban Development Authority (MUDA), which is headed by a commissioner. Its activities include developing new layouts and roads, town planning and land acquisition. One of the major projects undertaken by MUDA is the creation of an Outer Ring Road to ease traffic congestion. Citizens of Mysore have criticised MUDA for its inability to prevent land mafias and ensure lawful distribution of housing lands among city residents. The Chamundeshwari Electricity Supply Corporation is responsible for electric supply to the city.
Drinking water for Mysore is sourced from the Kaveri and Kabini rivers. The city got its first piped water supply when the Belagola project was commissioned in 1896. As of 2011, Mysore gets 42.5 million gallons water per day. Mysore sometimes faces water crises, mainly during the summer months (March–June) and in years of low rainfall. The city has had an underground drainage system since 1904. The entire sewage from the city drains into four valleys: Kesare, Malalavadi, Dalavai and Belavatha. In an exercise carried out by the Urban Development Ministry under the national urban sanitation policy, Mysore was rated the second cleanest city in India in 2010 and the cleanest in Karnataka.
The citizens of Mysore elect four representatives to the Legislative assembly of Karnataka through the constituencies of Chamaraja, Krishnaraja, Narasimharaja and Chamundeshwari. Mysore city, being part of the larger Mysore Lok Sabha constituency, also elects one member to the Lok Sabha, the lower house of the Indian Parliament. The politics in the city is dominated by three political parties: the Indian National Congress (INC), the Bharatiya Janata Party (BJP), and the Janata Dal (Secular) (JDS).
DEMOGRAPHICS
According to the provisional results of the 2011 census of India, Mysore had a population of 887,446, consisting of 443,813 males and 443,633 females, making it the third most populous city in Karnataka. The gender ratio of the city is 1000 females to every 1000 males and the population density is 6,910.5 per square kilometre. According to the census of 2001, 76.8% of thepopulatiion are Hindus, 19% are Muslims, 2.8% are Christians, and the remainder belong to other religions. The population exceeded 100,000 in the census of 1931 and grew by 20.5 per cent in the decade 1991–2001. As of 2011, the literacy rate of the city is 86.84 per cent, which is higher than the state's average of 75.6 per cent. Kannada is the most widely spoken language in the city. Approximately 19% of the population live below the poverty line, and 9% live in slums. According to the 2001 census, 35.75% of the population in the urban areas of Karnataka are workers, but only 33.3% of the population of Mysore are. Members of Scheduled Castes and Scheduled tribes constitute 15.1% of the population. According to the National Crime Records Bureau of India, the number of cognisable crime incidents reported in Mysore during 2010 was 3,407 (second in the state, after Bangalore's 32,188), increasing from 3,183 incidents reported in 2009.
The residents of the city are known as Mysoreans in English and Mysoorinavaru in Kannada. The dispute between Karnataka and Tamil Nadu over the sharing of Kaveri river water often leads to minor altercations and demonstrations in the city. Growth in the information technology industry in Mysore has led to a change in the city's demographic profile; likely strains on the infrastructure and haphazard growth of the city resulting from the demographic change have been a cause of concern for some of its citizens.
ECONOMY
Tourism is the major industry in Mysore. The city attracted about 3.15 million tourists in 2010. Mysore has traditionally been home to industries such as weaving, sandalwood carving, bronze work and the production of lime and salt. The planned industrial growth of the city and the state was first envisaged at the Mysore economic conference in 1911. This led to the establishment of industries such as the Mysore Sandalwood Oil Factory in 1917 and the Sri Krishnarajendra Mills in 1920.
For the industrial development of the city, the Karnataka Industrial Areas Development Board (KIADB) has established four industrial areas in and around Mysore, in the Belagola, Belawadi, Hebbal and Hootagalli areas. One of the major industrial in the proximity of Mysore is Nanjangud which will be Satellite town to Mysore. Nanjangud industrial area hosts a number of Big industries like Reid and Taylor, Jubiliant, TVS, Asian Paints. Nanjangud Industrial area also boasts being 2nd highest VAT / Sales Tax payer which is about 400+ crores after Peenya which is in state capital Bangalore.
Mysore also hosts many central government organisations like CFTRI, DFRL, CIPET, RPM ( Rare Material Project ), RBI Note printing Press and RBI Paper Printing Press.
The growth of the information technology industry in the first decade of the 21st century has resulted in the city emerging as the second largest software exporter in Karnataka, next to Bangalore. The city contributed Rs. 1363 crore (US$275 million) to Karnataka's IT exports.
Mysore is slowly becoming a consumer city with a very big outside population working with the industries and IT hubs.[citation needed] New housing layouts are appearing every month and the number of supermarkets and other shopping facilities is increasing very fast.
EDUCATION
Before the advent of the European system of education in Mysore, agraharas (Brahmin quarters) provided Vedic education to Hindus, and madrassas provided schooling for Muslims. Modern education began in Mysore when a free English school was established in 1833. Maharaja College was founded in 1864. A high school exclusively for girls was established in 1881 and later converted into the Maharani's Women's College. The Industrial School, the first institute for technical education in the city, was established in 1892; this was followed by the Chamarajendra Technical Institute in 1913. While the modern system of education was making inroads, colleges such as the Mysore Sanskrit college, established in 1876, continued to provide Vedic education. Vivekananda Institute, Mysore is an international organisation giving training to Indians and foreigners in development management.
The education system was enhanced by the establishment of the University of Mysore in 1916, making it the first outside the British administration in India. Other important institutes are CFTRI, MYRA School of Business (founded in 2011) and Mysore Medical College.
CULTURE
Referred to as the cultural capital of South Karnataka, Mysore is well known for the festivities that take place during the period of Dasara, the state festival of Karnataka. The Dasara festivities, which are celebrated over a ten-day period, were first introduced by King Raja Wodeyar I in 1610. On the ninth day of Dasara, called Mahanavami, the royal sword is worshipped and is taken on a procession of decorated elephants, camels and horses. On the tenth day, called Vijayadashami, the traditional Dasara procession (locally known as Jumboo Savari) is held on the streets of Mysore which usually falls in the month of September or October.. the Idol of the Goddess Chamundeshwari is placed on a golden mantapa on the back of a decorated elephant and taken on a procession, accompanied by tabla, dance groups, music bands, decorated elephants, horses and camels. The procession starts from the Mysore Palace and culminates at a place called Bannimantapa, where the banni tree (Prosopis spicigera) is worshipped. The Dasara festivities culminate on the night of Vijayadashami with a torchlight parade, known locally as Panjina Kavayatthu.
Mysore is called the City of Palaces because of several ornate examples in the city. Among the most notable are Amba Vilas, popularly known as Mysore Palace; Jaganmohana Palace, which also serves as an art gallery; Rajendra Vilas, also known as the summer palace; Lalitha Mahal, which has been converted into a hotel; and Jayalakshmi Vilas. The main palace of Mysore was burned down in 1897, and the present-day structure was built on the same site. Amba Vilas palace exhibits an Indo-Saracenic style of architecture on the outside, but a distinctly Hoysala style in the interior. Even though the Government of Karnataka maintains the Mysore palace, a small portion has been allocated for the erstwhile Royal family to live in. The Jayalakshmi Vilas Mansion was constructed by Sri Chamaraja Wodeyar for his daughter Jayalakshammanni. It is now a museum dedicated to folk culture and artefacts of the royal family.
The Mysore painting style is an offshoot of the Vijayanagar school of painting, and King Raja Wodeyar (1578–1617 CE) is credited with having been its patron. The distinctive feature of these paintings is the gesso work, to which gold foil is applied. Mysore is known for rosewood inlay work; around 4,000 craftsmen were estimated to be involved in this art in 2002. The city lends its name to the Mysore silk saree, a women's garment made with pure silk and gold zari (thread). Mysore Peta, the traditional indigenous turban worn by the erstwhile rulers of Mysore, is worn by men in some traditional ceremonies. A notable local dessert that traces its history to the kitchen in the Mysore palace is Mysore pak.
Mysore is the location of the International Ganjifa Research Centre, which researches the ancient card game Ganjifa and the art associated with it. The Chamarajendra Academy of Visual Arts (CAVA) offers education in visual art forms such as painting, graphics, sculpture, applied art, photography, photojournalism and art history. The Rangayana repertory company performs plays and offers certificate courses in subjects related to theatre. Kannada writers Kuvempu, Gopalakrishna Adiga and U. R. Ananthamurthy were educated in Mysore and served as professors at the Mysore University. R. K. Narayan, a popular English-language novelist and creator of the fictional town of Malgudi, and his cartoonist brother R. K. Laxman spent much of their life in Mysore.
TRANSPORT
ROAD
Mysore is connected by National Highway NH-212 to the state border town of Gundlupet, where the road forks into the states of Kerala and Tamil Nadu. State Highway 17, which connects Mysore to Bangalore, was upgraded to a four-lane highway in 2006, reducing travel time between the two cities. A project was planned in 1994 to construct a new expressway to connect Bangalore and Mysore. After numerous legal hurdles, it remains unfinished as of 2012. State Highways 33 and 88 which connect Mysore to H D Kote and Madikeri respectively. The Karnataka State Road Transport Corporation (KSRTC) and other private agencies operate buses both within the city and between cities. A new division of KSRTC called Mysore City Transport Corporation (MCTC) has been proposed. Within the city, buses are cheap and popular means of transport, auto-rickshaws are also available and tongas (horse-drawn carriages) are popular with tourists. Mysore also has a 42.5-kilometre long ring road that is being upgraded to six lanes by the MUDA.
RAIL
Mysore railway station has three lines, connecting it to Bangalore, Hassan and Chamarajanagar. The first railway line established in the city was the Bangalore–Mysore Junction metre gauge line, which was commissioned in 1882. All railway lines that serve the city are single track at some points and the rest of the stretch is double track, impeding faster connections to the city. All trains that connect to Mysore are operated by South Western Railway Zone, Hubli of Indian Railways. The fastest train to serve the city is the Shatabdi Express.
AIR
Following three decades of dormancy, Mysore Airport was modernised in the mid-2000s, reopening to scheduled passenger service in October 2010. However, airlines have had difficulty maintaining service to the airport. As of August 2016, the airport is without commercial service.
MEDIA
Newspaper publishing in Mysore started in 1859 when Bhashyam Bhashyacharya began publishing a weekly newspaper in Kannada called the Mysooru Vrittanta Bodhini, the first of a number of weekly newspapers published in the following three decades. A well-known Mysore publisher during Wodeyar rule was M. Venkatakrishnaiah, known as the father of Kannada journalism, who started several news magazines. Many local newspapers are published in Mysore and carry news mostly related to the city and its surroundings, and national and regional dailies in English and Kannada are available, as in the other parts of the state. Sudharma, the only Indian daily newspaper in Sanskrit, is published in Mysore.
Mysore was the location of the first private radio broadcasting station in India when Akashavani (voice from the sky) was established in the city on 10 September 1935 by M.V. Gopalaswamy, a professor of psychology, at his house in the Vontikoppal area of Mysore, using a 50-watt transmitter. The station was taken over by the princely state of Mysore in 1941 and was moved to Bangalore in 1955. In 1957, Akashvani was chosen as the official name of All India Radio (AIR), the radio broadcaster of the Government of India. The AIR station at Mysore broadcasts an FM radio channel at 100.6 MHz, and Gyan Vani broadcasts on 105.2. BIG FM and Red FM are the two private FM channels operating in the city.
Mysore started receiving television broadcasts in the early 1980s, when Doordarshan (public service broadcaster of the Indian government) started broadcasting its national channel all over India. This was the only channel available to Mysoreans until Star TV started satellite channels in 1991. Direct-to-home channels are now available in Mysore.
SPORTS
The Wodeyar kings of Mysore were patrons of games and sports. King Krishnaraja Wodeyar III had a passion for indoor games. He invented new board games and popularised the ganjifa card game. Malla-yuddha (traditional wrestling) has a history in Mysore dating back to the 16th century. The wrestling competition held in Mysore during the Dasara celebrations attracts wrestlers from all over India. An annual sports meeting is organised there during the Dasara season too.
In 1997 Mysore and Bangalore co-hosted the city's biggest sports event ever, the National Games of India. Mysore was the venue for six sports: archery, gymnastics, equestrianism, handball, table tennis and wrestling. Cricket is by far the most popular sport in Mysore. The city has four established cricket grounds, but is yet to host an international cricket match. Javagal Srinath, who represented India for several years as its frontline fast bowler, comes from Mysore. Other prominent sportsmen from the city are Prahlad Srinath, who has represented India in Davis Cup tennis tournaments; Reeth Abraham, a national champion in the heptathlon and a long jump record holder; Sagar Kashyap, the youngest Indian to officiate at the Wimbledon Championships; and Rahul Ganapathy, a national amateur golf champion. The Mysore race course hosts a racing season each year from August through October. India's first youth hostel was formed in the Maharaja's College Hostel in 1949.
TOURISM
Mysore is a major tourist destination in its own right and serves as a base for other tourist attractions in the vicinity. The city receives large number of tourists during the 10-day Dasara festival. One of the most visited monuments in India, the Amba Vilas Palace, or Mysore Palace, is the centre of the Dasara festivities. The Jaganmohana Palace, The Sand Sculpture Museum the Jayalakshmi Vilas and the Lalitha Mahal are other palaces in the city. Chamundeshwari Temple, atop the Chamundi Hills, and St. Philomena's Church, Wesley's Cathedral are notable religious places in Mysore.
The Mysore Zoo, established in 1892, the Karanji and Kukkarahalli lakes are popular recreational destinations. Mysore has the Regional Museum of Natural History, the Folk Lore Museum, the Railway Museum and the Oriental Research Institute. The city is a centre for yoga-related health tourism that attracts domestic and foreign visitors, particularly those who, for years, came to study with the late ashtanga yoga guru K. Pattabhi Jois.
A short distance from Mysore city is the Krishnarajasagar Dam and the adjoining Brindavan Gardens, where a musical fountain show is held every evening. Places of historic importance close to Mysore are Srirangapatna, Somanathapura and Talakad. B R Hills, Himavad Gopalaswamy Betta hill and the hill stations of Ooty, Sultan Bathery and Madikeri are close to Mysore. Popular destinations for wildlife enthusiasts near Mysore include the Nagarhole National Park, the wildlife sanctuaries at Melkote and B R Hills and the bird sanctuaries at Ranganathittu and Kokrebellur. Bandipur National Park and Mudumalai National Park, which are sanctuaries for gaur, chital, elephants, tigers, Indian leopards and other threatened species, lie between 64 and 97 km to the south. Other tourist spots near Mysore include the religious locations of Nanjanagud and Bylakuppe and the waterfalls at Shivanasamudra.
SISTER CITIES
Mysore is currently twinned with Cincinnati.
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
NASA Administrator Bill Nelson and President of the Centre National d’Etudes Spatiales (CNES) Dr. Philippe Baptiste sign an agreement for the Farside Seismic Suite (FSS), Wednesday, Nov. 30, 2022 at the Mary W. Jackson NASA Headquarters building in Washington. The FSS will return the first lunar seismic data from the far side of the Moon. CNES is contributing one of the seismometers to this payload, which will be delivered via NASA’s Commercial Lunar Payloads Services (CLPS) initiative, based on heritage capabilities from the Mars InSight mission. Photo Credit: (NASA/Keegan Barber)
ROMA ARCHEOLOGICA & RESTAURO ARCHITETTURA 2020. «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. The NYT (18 Aug. 2020) & Scuderie del Quirinale / You-Tube (13 Apr. 2020). S.v., "Raffaello architetto", in: The NYT (06 March 2020); Università di Padova (20/07/2020); Archivio di Stato di Mantova (2020); Jhon Correa / Facebook (1 July 2020) & Prof. Cammy Brothers (2001). wp.me/pbMWvy-uQ
1). ROME - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. Scuderie del Quirinale (5 March - June 2020).
A monographic exhibition with over two hundred masterpieces among paintings, drawings and comparative works, dedicated to Raffaello on the 500th anniversary of his death, which took place in Rome on April 6, 1520 at the age of just 37 years old.
The exhibition, which finds inspiration particularly in the Raffaello's fundamental Roman period which consecrated him as an artist of incomparable and legendary greatness, tells his whole complex and articulated creative path with richness of detail through a vast corpus of works, for the first time exposed all together.
Many institutions involved have contributed to enrich the exhibition with masterpieces from their collections: among these, in Italy, the National Galleries of Ancient Art, the National Art Gallery of Bologna, the Museum and the Real Bosco di Capodimonte, the National Archaeological Museum of Naples, the Brescia Museums Foundation, and abroad, in addition to the Vatican Museums, the Louvre, the National Gallery of London, the Prado Museum, the National Gallery of Art in Washington, the Albertina in Vienna, the British Museum, the Royal Collection, the Ashmolean Museum in Oxford, the Musée des Beaux-Arts in Lille.
Fonte / source:
--- Scuderie del Quirinale (5 March - June 2020).
www.scuderiequirinale.it/mostra/copia-di-raffaello
2.1). ROMA - «Raffaello 1520-1483», in: Intervento delle Scuderie del Quirinale per la maratona del MiBACT "Italia chiamò" / Scuderie del Quirinale / You-Tube (Mar 13, 2020).
www.youtube.com/watch?v=e8l6q9ywLxY&t=112s
2.2). ROME - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. / English / Scuderie del Quirinale / You-Tube (Apr. 13, 2020). www.youtube.com/watch?v=s58gYvvNrKQ&t=61s
3). ROMA - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. Scuderie del Quirinale (05/03 - 02/06/2020).
Il 6 aprile 1520 muore a Roma, a trentasette anni, Raffaello Sanzio, il più grande pittore del Rinascimento. La città sembra fermarsi nella commozione e nel rimpianto, mentre la notizia della scomparsa si diffonde con incredibile rapidità in tutte le corti europee. S’interrompeva non solo un percorso artistico senza precedenti, ma anche l’ambizioso progetto di ricostruzione grafica della Roma antica, commissionato dal pontefice, che avrebbe riscattato dopo secoli di oblio e rovina la grandezza e la nobiltà della capitale dei Cesari, affermando inoltre una nuova idea di tutela. Sepolto secondo le sue ultime volontà nel Pantheon, simbolo della continuità fra diverse tradizioni di culto, forse l’esempio più emblematico dell’architettura classica, Raffaello diviene immediatamente oggetto di un processo di divinizzazione, mai veramente interrotto, che ci consegna oggi la perfezione e l’armonia della sua arte.
A distanza di cinquecento anni, questa mostra racconta la sua storia e insieme quella di tutta la cultura figurativa occidentale che l’ha considerato un modello imprescindibile. La mostra, articolata secondo un’idea originale, propone un percorso che ripercorre a ritroso l’avventura creativa di Raffaello, da Roma a Firenze, da Firenze all’Umbria, fino alla nativa Urbino. Un incalzante flash-back che consente di ripensare il percorso biografico partendo dalla sua massima espansione creativa negli anni di Leone X. Risalendo il corso della vita di Raffaello di capolavoro in capolavoro, il visitatore potrà rintracciare in filigrana la prefigurazione di quel linguaggio classico che solo a Roma, assimilata nel profondo la lezione dell’antico, si sviluppò con una pienezza che non ha precedenti nella storia dell’arte. Grazie ad un numero eccezionale di capolavori provenienti dalle maggiori raccolte italiane ed europee, la mostra organizzata dalle Scuderie del Quirinale insieme con le Gallerie degli Uffizi, costituisce un’occasione ineguagliabile per osservare da vicino le invenzioni dell’Urbinate. Il suo breve, luminoso percorso ha cambiato per sempre la storia delle arti e del gusto: Raffaello rivive nelle sale dell’esposizione che lo celebra come genio universale.
Fonte / source:
--- Scuderie del Quirinale (05/03 - 02/06/2020).
www.scuderiequirinale.it/mostra/raffaello-000
3). ROME «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. The NYT (18 Aug. 2020).
ROME - In the Virtual (and Actual) Footsteps of Raphael - In Italy and beyond, the plan was to celebrate the 500th anniversary of the Renaissance artist’s death with great fanfare. Then came the pandemic, and the virtual world stepped in. The NYT (18 Aug. 2020).
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Also see:
--- ROME - Rome Celebrates the Short, but Beautiful, Life of Raphael - Amid new coronavirus restrictions on museums in Italy, a blockbuster show traces the artistʼs life from finish to start. The NYT (06 March 2020).
www.nytimes.com/2020/03/06/arts/raphael-rome-coronavirus....
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This was supposed to be the year of Raphael. Five hundred years after his death at 37, the Renaissance master was due to receive the exalted rollout reserved for artistic superstars: blockbuster museum shows in Rome and London; conferences and lectures at universities and cultural centers around the world; flag-waving and wreath-laying in his Italian hometown, Urbino. There was even the tang of controversy when the advisory committee of Florence’s Uffizi Gallery resigned en masse to protest the inclusion of a precious papal portrait in the big exhibition at Rome’s Scuderie del Quirinale. Then the coronavirus hit and Raphael’s annus mirabilis turned into the world’s annus horribilis.
When news of the handsome young artist’s death broke in Rome on April 6, 1520, Pope Leo X wept and church bells tolled all over the city.
Half a millennium later, Rome was in lockdown along with the rest of Italy as deaths from the virus spiraled. The Scuderie show, a once-in-a-lifetime gathering of more than 200 works (120 by Raphael) from all over the world, was forced to shut its doors after just three days, despite having presold a record 70,000 tickets. Raphael’s tomb in the Pantheon was supposed to be adorned with a red rose every day of 2020 to commemorate his death — but the ancient temple was also shuttered because of the virus. Lectures and conferences were canceled, postponed or moved online.
Poor Raphael. Last year, the 500th anniversary of Leonardo da Vinci’s death came off without a hitch. Raphael’s devotees hoped that this
year’s celebrations would restore the artist’s luster, which has dimmed over the past centuries. When the world fell ill this past winter,
Raphael was one of the casualties. But all is not lost. The Scuderie show reopened on June 2 and will remain up until the end of August. The Scuderie’s president, Mario de Simoni, had expected as many as 500,000 people to see the show pre-virus, but now says the number probably won’t exceed 160,000. For those unable to attend in person, the Scuderie has released an English-language version of its excellent video, recapping the highlights of the exhibition, room by room. You’ll want to hit the pause button in Room 2 to admire two masterpieces on loan from the Louvre: a selfportrait with a friend and the portrait of Baldassare Castiglione, one of the glories of Renaissance portraiture. The close-ups of his paintings of women in Room 6 testify to the artist’s passionate appreciation of feminine beauty. Other Scuderie videos (in Italian) delve into particular aspects of his genius — for instance, the jewelry worn by his female subjects, or the literary world he moved in.
Tour guides such as Clam Tours and Joy of Rome now offer virtual journeys in which small groups can zoom around Italy in the footsteps of the artist. On Sept. 13, for example, you can join the Renaissance specialist Antonio Forcellino and other Italian art experts on Clam Tour’s virtual exploration of Raphael’s incomparable frescoes of the four sibyls at Rome’s Santa Maria della Pace church ($25). Check out Joy of Rome’s free two-minute video about Raphael’s frescoes at the Villa Farnesina to see if you’d like to sign up for a two-and-a-half hour virtual tour (prices on request).
Even on a laptop screen, Raphael’s ever-evolving craftsmanship and quicksilver brilliance are apparent. “The year of Raphael has not
been ruined, but simply modified,” said Marzia Faietti, a curator of the Scuderie show. “Since many conferences and lectures have been
put off until next year, in a sense there will be two years of Raphael.”
For Italians, a silver lining of the pandemic has been the opportunity to relish their cultural treasures without the tourist hordes. “I cried,”
said Francesca Pagliaro, founder of the Joy of Rome tour company, of the experience of standing alone in the Vatican’s recently reopened
Sala di Costantino — one of four rooms in the museum frescoed by Raphael and his students, and which you can view here. “It’s the first
time in five years that I’ve seen the Stanze without scaffolding — and I had it to myself,” Ms. Pagliaro said. “It was magical.” Americans, barred from European travel for the foreseeable future, will have to make do with all this virtual magic. Not ideal — but Raphael’s magic is powerful, subtle and enduring enough to withstand the challenge.
The spirit of Urbino
I can attest to this because back in November 2019, I had the opportunity to follow in Raphael’s actual, not virtual, footsteps in Italy. I stood
shivering in the room where he was born in Urbino in 1483. I knelt at the austere tomb in a niche inside the Pantheon where he was
interred 37 years later. I feasted my eyes not only on paintings and frescoes, but on the humble church and glorious Roman chapel that
attest to his emerging genius for architecture. My pilgrimage would be impossible today — but thanks to the wonders of the internet and
the resourcefulness of Italy’s leading cultural institutions, I can remotely retrace my steps, refresh my memories and relive the
revelations.
The first revelation came, aptly, in Urbino’s Palazzo Ducale, the magnificent Renaissance palace constructed in the late 15th century by the
humanist and warlord Federico da Montefeltro that now houses the Galleria Nazionale delle Marche. Judge the magnificence for yourself
by clicking through Google Images’ impressive photo archive. Another click puts you face to face with the museum’s sole work by Raphael
— the haunting portrait known as “La Muta” (“The Mute Woman”). As in so many of his portraits, Raphael posed this stern beauty against a solid dark background, eschewing any visual cues that would evoke a sense of place.
How, I wondered, did Urbino influence the art of its most famous son?
I posed this question to Peter Aufreiter, then director of the Galleria Nazionale delle Marche, when I sat down with him in his office in the
Palazzo Ducale. Mr. Aufreiter’s response was to click on an image of Raphael’s 1507 portrait of Federico’s son, Duke Guidobaldo da
Montefeltro (now in the Uffizi), and then summon me to the window. “Look at the hillside across the valley and that house at the base of
the hill — it’s the same background Raphael put in his painting of Guidobaldo.” You can see exactly what Mr. Aufreiter meant by using the
magnify feature on this online image. Urbino’s steep green landscape, limpid light and crystalline architecture — you can also get a good sense of it here — imprinted themselves on the artist’s young mind and surface repeatedly in his work.
Even though Raphael spent most of his career in Florence and Rome, Mr. Aufreiter insists that Urbino, whose cityscape has changed little
since the Renaissance, is where you can feel his spirit most intensely.
The spirit is palpable in the artisans’ quarter surrounding the house where Raphael was born, the son of the local court painter Giovanni
Santi. Near the summit of the ski-slope-pitched Via Raffaello, just a stone’s throw from the rather pompous bronze monument of the artist
erected in 1897, the Casa Natale di Raffaello has been preserved as a museum. There’s a rather rudimentary virtual tour on its website, but
you’ll get a better feel for the interior and exterior spaces in this YouTube video. In these bare simple rooms and the deep brick courtyard
they enclose, little imagination is required to dial the scene back to Raphael’s apprenticeship in the last years of the 15th century. Giovanni
Santi’s bottega (workshop) occupied the ground floor, and the future master grew up amid the bustle of painters grinding pigments,
dabbing madonnas and trading in art supplies.
Father and son conducted a more exalted commerce at Urbino’s Palazzo Ducale. Fabricated of brick, stone and flawless geometry, this
palace was one of the glories of the Italian Renaissance — not only for its divine architecture, but for the refined elegance of the nobles
who gathered here. This video captures some facets of the palace’s perfection — the way its silhouette pierces the profile of surrounding
hills, the ideal proportions of its noble courtyard, the interplay of volume and decoration in its interior.
Baldassare Castiglione set his 1528 masterpiece, “The Book of the Courtier,” in this storied palace — and it was here that the young
Raphael polished his manners, sharpened his wit, cultivated invaluable connections and acquired a lifelong passion for classical antiquity.
Raised at court, Raphael was pursued by the powerful (Popes Julius II and Leo X), esteemed by the brilliant (Castiglione and the Urbinoborn
architect Donato Bramante were close friends) and adored by the beautiful. “Raphael was a very amorous person,” wrote Giorgio Vasari, his first biographer. It was Vasari who originated the claim that Raphael died after an overindulgence in sex with his Roman mistress, Margherita Luti. Whatever really killed him on April 6, 1520, Raphael accomplished much and rose high in his brief life — but he never ceased to be “il maestro Urbinate,” the master from Urbino.
A couch-surfing brush-for-hire.
Orphaned when his father died in 1494 (his mother had died three years earlier), Raphael spent his teenage years as an apprentice before
undertaking commissions in Umbria and Tuscany. It’s likely that he was in Florence by 1504 — not as a permanent resident but rather a
couch-surfing brush-for-hire.
Though Raphael’s footsteps in Florence are faint, there is no question that he encountered the works of both Leonardo da Vinci and
Michelangelo here — including, very likely, the Mona Lisa, which you can view here, and the marble statue of David, which you can see
and read about on the Accademia’s detailed website. Critics and connoisseurs have been measuring this Renaissance trio against each other for 500 years now. Florence’s Uffizi Gallery is the ideal place to revisit this rivalry, both in person and virtually. After a recent renovation, paintings by the big three have been put on display in two beautifully lit adjoining rooms, and you can find them on the Uffizi website.
To my eyes, neither Michelangelo nor Leonardo ever matched the sheer painterly virtuosity of the fringed white collar that Raphael stitched around the neck of the cloth merchant Agnolo Doni, or the faint dent he incised between the young businessman’s anxious brows (use the magnify function to zoom in on this image). Agnolo’s 15-year-old bride, Maddalena Strozzi, hangs beside him, posed like the Mona Lisa with bejeweled hands clasped on her lap, but clad in a kaleidoscope of watered red silk, embroidered blue damask and shimmering gauze. Across the Arno are the glories of the Pitti Palace’s Galleria Palatina — the largest collection of Raphael’s works outside the Vatican. Unlike the Uffizi, the Pitti Palace retains the ambience and layout of an aristocratic residence: Paintings are stacked three deep in gilded high-ceilinged chambers; works are arranged idiosyncratically rather than chronologically; and the lighting can be maddeningly inadequate. Luckily for remote visitors, the lighting is much better on the palace’s website, as well as in the Italian and Spanish language videos about the museum’s treasures, posted here.
To the Eternal City
Raphael was summoned to Rome in 1508 by Pope Julius II, and he remained there until his death in 1520. Those 12 final years in the
Eternal City marked the apogee of his career. Painter, architect, entrepreneur, archaeologist, pioneer printmaker, Raphael became the
prototype of the artist as celebrity — the Andy Warhol of the Renaissance.
In pre-pandemic Rome, visitors had to endure the lines and tour groups that plagued the Vatican Museums in order to spend a few crowded moments with one of Raphael’s supreme accomplishments: the four papal chambers, known as the Stanze di Raffaello, that the artist and his workshop frescoed between 1508 and 1520. These days, in-person visitors to the reopened Vatican Museums enjoy the Stanze along with the nearby Sistine Chapel in ideal conditions. But remote visits can also be rewarding, thanks to the beautifully produced videos and virtual tours now available on the Vatican’s website. With the click of a mouse, you can hop back and forth between the virtual Sistine Chapel ceiling and the Raphael Stanze and decide for yourself which is the greater masterpiece.
“Everything he had in art, he had from me,” the curmudgeonly Michelangelo once grumbled of his younger rival. When you view their
roughly contemporaneous fresco cycles one after the other (or side by side on your computer), it’s clear that Raphael did much more than
borrow. “The School of Athens,” the most celebrated work in the Stanze, has the propulsive tension of a film paused at its climactic scene.
Cast members — a mix of classical philosophers and Renaissance savants — converse, argue, scribble, read and declaim on a sprawling,
but unified, “set” framed by classical architecture. By contrast, Michelangelo’s Sistine ceiling, for all its bravura, reads like a series of
static cels.
After the Vatican’s Raphael Stanze, a logical next stop, whether actually or virtually, is the Villa Farnesina, with its two beguiling frescoed
loggias — “The Triumph of Galatea” in one of the loggias and “Cupid and Psyche” in the other. Despite the name, this riverside Trastevere landmark is neither a villa nor originally a Farnese property, but rather a suburban pleasure pavilion that Agostino Chigi built for himself in the early 16th century. Chigi brought in the finest artists of the day to fresco the loggias; the result is a delightful crazy quilt of mythological scenes and astrological symbols. Raphael’s “Galatea,” with her wind-whipped tresses, elegantly torqued bare torso and dolphin-powered, scallop-shell raft, has become an icon of High Renaissance grace and wit, and you can see it and other highlights in the villa’s video archive. Even if you don’t speak Italian, the short films are worth delving into for the imagery alone.
From painting to architecture
In the last phase of his career, Raphael increasingly turned from painting to architecture. Sadly, his major architectural achievements — the grand unfinished Villa Madama perched on a wooded hill two miles north of the Vatican, and the classically inspired Raphael loggias inside the Vatican’s Apostolic Palace — were inaccessible to the public even before the pandemic, and remain so. To get a sense of Raphael’s architectural genius, make (or click) your way to the church of Santa Maria del Popolo in the piazza of the same name at the northwest edge of the historic center. Like so many transplants, Raphael fell under the spell of the Eternal City’s classical substructure: Rome itself, its layers, its ruins and relics, its ceaseless commerce with the past, became a source of inspiration. The chapel he designed for Chigi inside the Popolo church evinces just how deeply and fruitfully Raphael internalized this inspiration. At first glance, it’s just another church chapel — tight, high, adorned with art and inlaid with precious stone. But on this site you can glimpse the almost miraculous geometry of this space — the interplay of disc and dome, the rhythm set up between the vertical pleats of the Corinthian pilasters and the elongated triangles of the twin red marble pyramids that mark the Chigis' graves. Fittingly, the artist who devoted the final years of his career to measuring, cataloging, preserving and mapping Roman antiquities, was laid to rest in the greatest classical structure to survive the ages: the Pantheon. If a trip to the physical Pantheon is not in the cards, you can drop in with Tom Hanks as your guide in this clip from the film “Angels and Demons.” As for his tomb — an easy-to-miss niche with a statue of the Virgin, modest and vague, presiding over the glassed-in coffin — you can view it here.
Marzia Faietti, curator of Rome’s Scuderie show, has been struck by how the virus has enhanced Raphael’s reputation and heightened
awareness of the twin beauties of his art and character. “Young people in particular have reacted with an outpouring of enthusiasm and
benevolence which I really didn’t expect,” she said. “The pandemic has brought suffering to so many, but the year of Raphael will be
remembered more vividly, not despite the virus, but because of it.”
Fonte / source:
--- The NYT (18 Aug. 2020).
www.nytimes.com/2020/08/18/travel/in-the-virtual-and-actu...
Foto / fonte / source:
--- ROMA - «Raffaello 1520-1483», et al., Scuderie del Quirinale / You-Tube (05/03 - 02/06/2020) (08/2020).
www.youtube.com/user/ScuderieQuirinale/videos
4.). ROMA - «Raffaello 1520-1483»., in: "Raffaello architetto e la Lettera a Papa Leone X." Università di Padova (20/07/2020).
Artista dal talento straordinario, affermato, corteggiato, desiderato. Questo, ma non solo questo, fu Raffaello Sanzio (1483-1520): l'esperienza come architetto, lo studio e l'impegno per la tutela degli edifici antichi di Roma sono di importanza centrale nel suo percorso, a partire dalla realizzazione di opere come la Cappella Chigi e Villa Madama, fino alla stesura, insieme a Baldassarre Castiglione, della Lettera a Papa Leone X. La grande mostra Raffaello 1520-1483, allestita alle Scuderie del Quirinale di Roma, prorogata fino al 30 agosto, dedica ampio spazio alla sua appassionata attività nel campo dell'architettura.
"Sin dai primi anni di formazione, l'interesse di Raffaello per l'architettura, in particolare per quella del mondo antico, è fortemente presente - racconta il professor Zaggia al Bo Live - Fino a sfociare in un'opera fondamentale come Lo sposalizio della vergine, in cui compare un tempio a pianta centrale sullo sfondo che interpreta in modo molto chiaro le sperimentazioni del suo tempo in ambito architettonico. A questa sperimentazione dell'architettura sul piano della rappresentazione, segue poi, con il trasferimento di Raffaello a Roma tra il 1508 e il 1509 e l'incontro con Bramante, un interesse concreto rivolto alla costruzione e alla progettazione vera e propria. Da questo punto di vista, il rapporto che si instaura tra Raffaello e Bramante per lo studio dell'architettura antica, conservata all'interno della città, diventa fondamentale punto di partenza per un approfondimento che aprirà strade nuove all'architettura successiva. Con la morte di figure di riferimento, come Bramante appunto, Raffaello diventa la personalità più importante che opera nel campo dell'architettura all'interno dei grandi cantieri pontifici. Si apre così una stagione breve in cui le opere realizzate da Raffaello saranno numerose e importanti: alcune realmente costruite, altre solo progettate".
In questo contesto si inserisce la Lettera a Papa Leone X, scritta nel 1519 da Raffaello e Baldassarre Castiglione, il raffinato autore del Cortegiano (ai due, uniti da amicizia e stima reciproca, è dedicata una mostra al Palazzo Ducale di Urbino, dal titolo Baldassarre Castiglione e Raffaello.Volti e momenti della civiltà di corte), sul tema della tutela e dello studio degli edifici antichi. La premessa al documento è rintracciabile nei fatti avvenuti qualche anno prima: nell'estate del 1515, infatti, Leone X nomina Raffaello præfectus marmorum et lapidum omnium (dal 1514 l'Urbinate già dirigeva la fabbrica di San Pietro). La lettera dedicatoria, la cui prima edizione venne inserita all'interno delle opere di Baldassare Castiglione pubblicate a Padova nel 1733, si apre così: "Sono molti, padre santissimo, i quali misurando col loro piccolo giudizio le cose grandissime che delli romani circa l’arme, e della città di Roma circa al mirabile artificio, ai ricchi ornamenti e alla grandezza degli edifici si scrivono, quelle più presto stimano favolose che vere. Ma altrimenti a me suole avvenire; perché considerando dalle ruine, che ancor si veggono di Roma, la divinità di quegli animi antichi, non istimo fuor di ragione il credere che molte cose a noi paiono impossibili, che ad essi erano facilissime".
Nella prima parte Raffaello esalta la grandezza del passato, dichiara le proprie competenze in ambito architettonico e invita il pontefice a intervenire per garantire la tutela dei monumenti antichi, da salvare dal degrado. Nella seconda invece si concentra su questione più tecniche, introducendo anche la descrizione di uno strumento per la misurazione degli edifici antichi di sua invenzione: "Farassi adunque un instromento tondo e piano, come un astrolabio, il diametro del quale sarà due palmi o più o meno, come piace a chi vuole adoperarlo, e la circonferenza di questo istromento si partirà in otto parti giusti, e a ciascuna di quelle parti si porrà il nome d’uno degli otto venti, dividendola in trentadue altre parti picciole, che si chiameranno gradi [...] Con questo adunque misureremo ogni sorte di edificio, di che forma sia, o tondo o quadro o con istrani angoli e svoglimenti quanto dir si possa".
"L'importanza della lettera risiede nei principi enunciati all'inizio del testo, in cui Raffaello e Baldassarre Castiglione sostengono la necessità e l'urgenza di tutelare i monumenti antichi, per trasmetterle alle generazioni future - conclude Zaggia -. Non a caso la lettera, pubblicata alla fine del Settecento, una volta riconosciuto l'autore in Raffaello, diventa il punto di partenza per la legislazione adottata successivamente dagli Stati europei per la protezione del patrimonio artistico e culturale. Erede ultimo di questa tradizione è l'articolo 9 della nostra Costituzione".
Fonte/ source:
--- Università di Padova (20/07/2020).
ilbolive.unipd.it/it/news/raffaello-architetto-lettera-pa...
4.1). ROMA / Archivio di Stato di Mantova (2020): «Raffaello 1520-1483»., "Raffaello architetto e la Lettera a Papa Leone X." S.v., Lettera a papa Leone X di Raffaello e Baldassarre Castiglione; in: Archivio di Stato di Mantova (2020).
Nella galleria fotografica potrete scorrere la lettera di Raffaello e Baladassare Castiglione a papa Leone X. Raffaello e Baldassarre Castiglione, Lettera a papa Leone X, s.d. [1519]. Manoscritto cartaceo costituito da 6 carte di formato 220 x 290 mm circa, ripiegate a formare fascicoletto non rilegato di 24 facciate, di cui 21 scritte, 3 bianche. ASMn, Archivio Castiglioni (acquisto 2016), busta 2, n. 12.
Fonte / source:
--- Lettera a papa Leone X di Raffaello e Baldassarre Castiglione, in: Archivio di Stato di Mantova (2020).
www.archiviodistatomantova.beniculturali.it/index.php?it/...
4.2). ROMA - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. Scuderie del Quirinale (05/03 - 02/06/2020), in: Jhon Correa / Facebook (1 July 2020). www.facebook.com/jhon.correa.7549
4.3). ROMA - «Raffaello 1520-1483». Lettera a papa Leone X di Raffaello e Baldassarre Castiglione. S.v.,
Prof. Cammy Brothers, “Architecture, History, Archaeology: Drawing Ancient Rome in the Letter to Leo X & in Sixteenth-Century Practice,” in Coming About…A Festschrift for John Shearman, ed. Lars R. Jones and Louisa C. Matthew. Cambridge: Harvard University Art Museums (2001): 135–40 [in PDF].
Fonte / source:
--- Prof. Cammy Brothers / academia.edu. (2020).
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
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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
Sources: Scanned and contributed by Daniela, from the Official Link's Awakening German Player's Guide.
historyofhyrule.com/publications/guide_la_de
She was the first one to get this on the web by sending it to me to add to the gallery at www.zeldalegends.net/
This one is small but it has better color than my large scan.
Cleaned and edited by Melora of historyofhyrule.com/
Blondie is an American rock band, founded by singer Debbie Harry and guitarist Chris Stein. The band was a pioneer in the early American new wave and punk scenes of the mid-1970s. Their first two albums contained strong elements of these genres, and although successful in the United Kingdom and Australia, Blondie was regarded as an underground band in the United States until the release of Parallel Lines in 1978. Over the next three years, the band achieved several hit singles and became noted for its eclectic mix of musical styles incorporating elements of disco, pop, rap, and reggae, while retaining a basic style as a new wave band.
Blondie broke up after the release of their sixth studio album The Hunter in 1982. Debbie Harry continued to pursue a solo career with varied results after taking a few years off to care for partner Chris Stein, who was diagnosed with pemphigus, a rare autoimmune disease of the skin.
The band reformed in 1997, achieving renewed success and a number one single in the United Kingdom with "Maria" in 1999. The group toured and performed throughout the world[5] during the following years, and was inducted into the Rock and Roll Hall of Fame in 2006.[6] Blondie has sold 40 million records worldwide[7] and is still active today, with a new album, Panic of Girls, planned for release in 2010.
Early career (1975–1978) In the early 1970s, Chris Stein moved from Brooklyn to Manhattan.Inspired by the burgeoning new music scene at the Mercer Arts Center, he sought to join a similar band. He joined The Stilettos in 1973 as their guitarist and formed a romantic relationship with one of the band's vocalists, Debbie Harry, a former waitress and Playboy Bunny, Harry had been a member of the folk-rock band, The Wind in the Willows, in the late 1960s. In 1974, Stein parted ways with The Stilettos and Elda Gentile, the band's originator. Stein and Harry formed a new band with drummer Billy O'Connor and bassist Fred Smith. By 1975, after some personnel turnover (including sisters Tish and Snooky Bellomo on backing vocals), Stein and Harry were joined by drummer Clem Burke, keyboard player Jimmy Destri and bass player Gary Valentine. Originally billed as Angel and the Snakes,they renamed themselves Blondie in late 1975. The name derived from comments made by truck drivers who catcalled "Hey, Blondie" to Harry as they drove by.Later, band members were amused to learn that the name was shared by Adolf Hitler's dog Blondie, a fact acknowledged in parody when, in 1997, they semi-anonymously contributed a cover of "Ordinary Bummer" to the Iggy Pop tribute album We Will Fall under the pseudonym 'Adolph's Dog'. Blondie became regulars at Max's Kansas City and CBGB.They got their first record deal with Private Stock Records in early 1976 and released their debut single "X-Offender" on June 17, 1976.Their debut album Blondie (AUS #14, UK #75) was issued in December 1976. In September 1977, Blondie bought back its contract with Private Stock and then signed with Chrysalis Records.The first album was re-released on the new label in October 1977. Rolling Stone's review of the debut album observed the eclectic nature of the group's music, comparing it to Phil Spector and The Who, and commented that the album's two strengths were Richard Gottehrer's production and the persona of Deborah Harry, saying she performed with "utter aplomb and involvement throughout: even when she's portraying a character consummately obnoxious and spaced-out, there is a wink of awareness that is comforting and amusing yet never condescending." It also noted that Harry was the "possessor of a bombshell zombie's voice that can sound dreamily seductive and woodenly Mansonite within the same song".
The band's first commercial success occurred in Australia in 1977, when the music television program Countdown mistakenly played their video "In the Flesh", which was the B-side of their current single "X-Offender".[6] Jimmy Destri later credited the show's Molly Meldrum for their initial success, commenting that "we still thank him to this day" for playing the wrong song.[16] In a 1998 interview, drummer Clem Burke recalled seeing the episode in which the wrong song was played, but he and Chris Stein suggested that it may have been a deliberate subterfuge on the part of Meldrum. Stein asserted that "X-Offender" was "too crazy and aggressive [to become a hit]", while "In the Flesh" was "not representative of any punk sensibility. Over the years, I've thought they probably played both things but liked one better. That's all." In retrospect, Burke described "In the Flesh" as "a forerunner to the power ballad".
Both the single and album reached the Australian top five in October 1977, and a subsequent double-A release of "X-Offender" and "Rip Her to Shreds" was also popular. A successful Australian tour followed in December, though it was marred by an incident in Brisbane when disappointed fans almost rioted after Harry canceled a performance, due to illness.
In February 1978, Blondie released their second album, Plastic Letters (UK #10, US #78). The album was recorded as a four-piece band because Gary Valentine left the band.Plastic Letters was promoted extensively throughout Europe and Asia by Chrysalis Records.[6] The album's first single, "Denis", was a cover version of Randy and the Rainbows' 1963 hit. It reached number two on the British singles charts, while both the album and its second single, "(I'm Always Touched by Your) Presence, Dear", reached the British top ten. Chart success, along with a successful 1978 UK tour, including a gig at London's Roundhouse, made Blondie one of the first American new wave bands to achieve mainstream success in the United Kingdom.[6] By this time, Gary Valentine had been replaced by Frank Infante (guitar, bass guitar), and shortly after that Nigel Harrison (bass guitar) joined, expanding the band to a six-piece for the first time.
"Heart of Glass" was their first U.S. hit. The disco-infused track topped the U.S. charts in April 1979. It was a reworking of a rock and reggae-infused song that the group had performed since its formation, updated with strong elements of disco music. Clem Burke later said the revamped version was inspired partly by Kraftwerk and partly by the Bee Gees' "Stayin' Alive", whose drum beat Burke tried to emulate. He and Stein gave Jimmy Destri much of the credit for the final result, noting that Destri's appreciation of technology had led him to introduce synthesizers and to rework the keyboard sections.[21] Although some members of the British music press condemned Blondie for "selling out", the song became a success, worldwide. Selling more than a million copies and garnering major airplay, the single reached number one in many countries including the U.S., where Blondie had previously been considered an "underground" band. The song was accompanied by a music video that showcased Debbie Harry's hard-edged and playfully sexual persona, and she began to attain a celebrity status that set her apart from the other band members, who were largely ignored by the media.
Blondie's next single in the U.S. was a more aggressive rock song, "One Way or Another" (US #24), which became their second hit single in the United States. Meanwhile, in the UK, an alternate single choice, "Sunday Girl", became a #1 hit. Parallel Lines is ranked #140 on Rolling Stone's list of 500 greatest albums of all time.[22] In June 1979, Blondie, photographed by Annie Leibovitz, was featured on the cover of Rolling Stone magazine.
Their fourth album, Eat to the Beat (UK #1, US #17), released in October 1979, was well-received by critics as a suitable follow-up to Parallel Lines, but in the U.S., its singles failed to achieve the same level of success as in the UK, where "Atomic" (UK #1, US #39) reached number one, "Dreaming" (UK #2, US #27) reached number two, and "Union City Blue" (UK #13) charted in the top 20.
Blondie's next single, the Grammy-nominated "Call Me" was the result of Debbie Harry's collaboration with the Italian songwriter and producer Giorgio Moroder, who had been responsible for Donna Summer's biggest hits. This track was not included on any Blondie studio album; rather, it was the title theme of the soundtrack for the film American Gigolo. Released in February 1980, "Call Me" spent six weeks at #1 in the U.S. and Canada, reached #1 in the U.K. and became a hit throughout the world. The song is the band's biggest selling single in the U.S. (over a million copies sold - gold status) and was Billboard magazine's #1 single of 1980.
In November 1980, Blondie's fifth studio album, Autoamerican (UK #3, US #7) was released and contained two more #1 US hits: the reggae-styled "The Tide Is High", a cover version of a 1967 song by The Paragons, and the rap-flavored "Rapture", which was one of the earliest songs containing elements of rap vocals to reach number one in the U.S.,sweeping the world by storm. "Rapture" would be the band's only single to achieve a higher chart position on the U.S. charts than in the UK, where it peaked at #5. Autoamerican was a departure from previous Blondie records, featuring less new wave and rock in favor of stylistic experiments, including acoustic jazz: "Faces", and from an early Broadway show, "Camelot", came "Follow Me".
Hiatus, The Hunter, and breakup (1981–1982)
Following their success of 1978-80, Blondie took a brief break in 1981. That year, Debbie Harry and Jimmy Destri both released solo albums; Stein helped out with Harry's album Koo Koo (UK #6, US #28) and Burke with Destri's Heart on a Wall. Frank Infante sued the band regarding a lack of involvement during the Autoamerican sessions; it was settled out of court, and Infante remained in the band (though Harry has subsequently said Infante was not on the next LP).
The band reconvened in 1981 to record and release (in 1982) The Hunter (UK #9, US #33). In contrast to their earlier commercial and critical successes, The Hunter was poorly received and failed to hit the top 20 in the U.S. The album did have two moderate hit singles: "Island of Lost Souls" (#11 UK, #37 US) and "War Child" (#39 UK).
The Hunter also included a song entitled "For Your Eyes Only" which shares its title with a 1981 James Bond film. This song was originally written on spec to be the film's opening-title theme. However, the producers chose another song by the same name, composed by Bill Conti and Michael Leeson. Blondie was offered the chance to perform Conti and Leeson's song, but they turned the offer down. Sheena Easton's rendition of Conti and Leeson's theme song became a top-ten single worldwide.
With tensions within the band on the rise due to the commercial decline and the constant press focus on Harry to the exclusion of the other band members, events reached a breaking point when Stein was diagnosed with the life-threatening illness pemphigus.Blondie band members received a letter to tell them not to rely on any more money from the bank, as there was only $25,000 left in their account. Their managers had completely wiped them out, and as a result of this and of drug use, mismanagement, tension in the band, slow ticket sales, and Chris Stein's worsening illness, Blondie canceled their tour plans early in August 1982. Shortly thereafter, the band splintered, with at least one (unspecified) member quitting and instigating lawsuits against the other group members; the group formally announced their break up in November, 1982.
Stein and Harry, still a couple at the time, stayed together and retreated from the public spotlight for a few years, with the exception of the minor single releases "Rush Rush" (1983, from the film Scarface) and 1985's dance track "Feel the Spin". Harry was forced to sell the couple's five-story mansion to pay off debts that the band had run up, Stein owed in excess of $1 million, and drug use was becoming an increasing concern for them. Harry decided to call off her intimate relationship to Stein and moved downtown. She stated in a 2006 interview that she felt she was having a sort of breakdown due to all the stress. After Stein recovered from his illness, Harry resumed her solo career with a new album (Rockbird) in 1986, with active participation from Stein. Meanwhile, Burke became a much-in-demand session drummer, playing for a time with the Eurythmics, and Destri maintained an active career as a producer and session musician.
ROMA ARCHEOLOGICA & RESTAURO ARCHITETTURA 2020. «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. The NYT (18 Aug. 2020) & Scuderie del Quirinale / You-Tube (13 Apr. 2020). S.v., "Raffaello architetto", in: The NYT (06 March 2020); Università di Padova (20/07/2020); Archivio di Stato di Mantova (2020); Jhon Correa / Facebook (1 July 2020) & Prof. Cammy Brothers (2001). wp.me/pbMWvy-uQ
1). ROME - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. Scuderie del Quirinale (5 March - June 2020).
A monographic exhibition with over two hundred masterpieces among paintings, drawings and comparative works, dedicated to Raffaello on the 500th anniversary of his death, which took place in Rome on April 6, 1520 at the age of just 37 years old.
The exhibition, which finds inspiration particularly in the Raffaello's fundamental Roman period which consecrated him as an artist of incomparable and legendary greatness, tells his whole complex and articulated creative path with richness of detail through a vast corpus of works, for the first time exposed all together.
Many institutions involved have contributed to enrich the exhibition with masterpieces from their collections: among these, in Italy, the National Galleries of Ancient Art, the National Art Gallery of Bologna, the Museum and the Real Bosco di Capodimonte, the National Archaeological Museum of Naples, the Brescia Museums Foundation, and abroad, in addition to the Vatican Museums, the Louvre, the National Gallery of London, the Prado Museum, the National Gallery of Art in Washington, the Albertina in Vienna, the British Museum, the Royal Collection, the Ashmolean Museum in Oxford, the Musée des Beaux-Arts in Lille.
Fonte / source:
--- Scuderie del Quirinale (5 March - June 2020).
www.scuderiequirinale.it/mostra/copia-di-raffaello
2.1). ROMA - «Raffaello 1520-1483», in: Intervento delle Scuderie del Quirinale per la maratona del MiBACT "Italia chiamò" / Scuderie del Quirinale / You-Tube (Mar 13, 2020).
www.youtube.com/watch?v=e8l6q9ywLxY&t=112s
2.2). ROME - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. / English / Scuderie del Quirinale / You-Tube (Apr. 13, 2020). www.youtube.com/watch?v=s58gYvvNrKQ&t=61s
3). ROMA - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. Scuderie del Quirinale (05/03 - 02/06/2020).
Il 6 aprile 1520 muore a Roma, a trentasette anni, Raffaello Sanzio, il più grande pittore del Rinascimento. La città sembra fermarsi nella commozione e nel rimpianto, mentre la notizia della scomparsa si diffonde con incredibile rapidità in tutte le corti europee. S’interrompeva non solo un percorso artistico senza precedenti, ma anche l’ambizioso progetto di ricostruzione grafica della Roma antica, commissionato dal pontefice, che avrebbe riscattato dopo secoli di oblio e rovina la grandezza e la nobiltà della capitale dei Cesari, affermando inoltre una nuova idea di tutela. Sepolto secondo le sue ultime volontà nel Pantheon, simbolo della continuità fra diverse tradizioni di culto, forse l’esempio più emblematico dell’architettura classica, Raffaello diviene immediatamente oggetto di un processo di divinizzazione, mai veramente interrotto, che ci consegna oggi la perfezione e l’armonia della sua arte.
A distanza di cinquecento anni, questa mostra racconta la sua storia e insieme quella di tutta la cultura figurativa occidentale che l’ha considerato un modello imprescindibile. La mostra, articolata secondo un’idea originale, propone un percorso che ripercorre a ritroso l’avventura creativa di Raffaello, da Roma a Firenze, da Firenze all’Umbria, fino alla nativa Urbino. Un incalzante flash-back che consente di ripensare il percorso biografico partendo dalla sua massima espansione creativa negli anni di Leone X. Risalendo il corso della vita di Raffaello di capolavoro in capolavoro, il visitatore potrà rintracciare in filigrana la prefigurazione di quel linguaggio classico che solo a Roma, assimilata nel profondo la lezione dell’antico, si sviluppò con una pienezza che non ha precedenti nella storia dell’arte. Grazie ad un numero eccezionale di capolavori provenienti dalle maggiori raccolte italiane ed europee, la mostra organizzata dalle Scuderie del Quirinale insieme con le Gallerie degli Uffizi, costituisce un’occasione ineguagliabile per osservare da vicino le invenzioni dell’Urbinate. Il suo breve, luminoso percorso ha cambiato per sempre la storia delle arti e del gusto: Raffaello rivive nelle sale dell’esposizione che lo celebra come genio universale.
Fonte / source:
--- Scuderie del Quirinale (05/03 - 02/06/2020).
www.scuderiequirinale.it/mostra/raffaello-000
3). ROME «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. The NYT (18 Aug. 2020).
ROME - In the Virtual (and Actual) Footsteps of Raphael - In Italy and beyond, the plan was to celebrate the 500th anniversary of the Renaissance artist’s death with great fanfare. Then came the pandemic, and the virtual world stepped in. The NYT (18 Aug. 2020).
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Also see:
--- ROME - Rome Celebrates the Short, but Beautiful, Life of Raphael - Amid new coronavirus restrictions on museums in Italy, a blockbuster show traces the artistʼs life from finish to start. The NYT (06 March 2020).
www.nytimes.com/2020/03/06/arts/raphael-rome-coronavirus....
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This was supposed to be the year of Raphael. Five hundred years after his death at 37, the Renaissance master was due to receive the exalted rollout reserved for artistic superstars: blockbuster museum shows in Rome and London; conferences and lectures at universities and cultural centers around the world; flag-waving and wreath-laying in his Italian hometown, Urbino. There was even the tang of controversy when the advisory committee of Florence’s Uffizi Gallery resigned en masse to protest the inclusion of a precious papal portrait in the big exhibition at Rome’s Scuderie del Quirinale. Then the coronavirus hit and Raphael’s annus mirabilis turned into the world’s annus horribilis.
When news of the handsome young artist’s death broke in Rome on April 6, 1520, Pope Leo X wept and church bells tolled all over the city.
Half a millennium later, Rome was in lockdown along with the rest of Italy as deaths from the virus spiraled. The Scuderie show, a once-in-a-lifetime gathering of more than 200 works (120 by Raphael) from all over the world, was forced to shut its doors after just three days, despite having presold a record 70,000 tickets. Raphael’s tomb in the Pantheon was supposed to be adorned with a red rose every day of 2020 to commemorate his death — but the ancient temple was also shuttered because of the virus. Lectures and conferences were canceled, postponed or moved online.
Poor Raphael. Last year, the 500th anniversary of Leonardo da Vinci’s death came off without a hitch. Raphael’s devotees hoped that this
year’s celebrations would restore the artist’s luster, which has dimmed over the past centuries. When the world fell ill this past winter,
Raphael was one of the casualties. But all is not lost. The Scuderie show reopened on June 2 and will remain up until the end of August. The Scuderie’s president, Mario de Simoni, had expected as many as 500,000 people to see the show pre-virus, but now says the number probably won’t exceed 160,000. For those unable to attend in person, the Scuderie has released an English-language version of its excellent video, recapping the highlights of the exhibition, room by room. You’ll want to hit the pause button in Room 2 to admire two masterpieces on loan from the Louvre: a selfportrait with a friend and the portrait of Baldassare Castiglione, one of the glories of Renaissance portraiture. The close-ups of his paintings of women in Room 6 testify to the artist’s passionate appreciation of feminine beauty. Other Scuderie videos (in Italian) delve into particular aspects of his genius — for instance, the jewelry worn by his female subjects, or the literary world he moved in.
Tour guides such as Clam Tours and Joy of Rome now offer virtual journeys in which small groups can zoom around Italy in the footsteps of the artist. On Sept. 13, for example, you can join the Renaissance specialist Antonio Forcellino and other Italian art experts on Clam Tour’s virtual exploration of Raphael’s incomparable frescoes of the four sibyls at Rome’s Santa Maria della Pace church ($25). Check out Joy of Rome’s free two-minute video about Raphael’s frescoes at the Villa Farnesina to see if you’d like to sign up for a two-and-a-half hour virtual tour (prices on request).
Even on a laptop screen, Raphael’s ever-evolving craftsmanship and quicksilver brilliance are apparent. “The year of Raphael has not
been ruined, but simply modified,” said Marzia Faietti, a curator of the Scuderie show. “Since many conferences and lectures have been
put off until next year, in a sense there will be two years of Raphael.”
For Italians, a silver lining of the pandemic has been the opportunity to relish their cultural treasures without the tourist hordes. “I cried,”
said Francesca Pagliaro, founder of the Joy of Rome tour company, of the experience of standing alone in the Vatican’s recently reopened
Sala di Costantino — one of four rooms in the museum frescoed by Raphael and his students, and which you can view here. “It’s the first
time in five years that I’ve seen the Stanze without scaffolding — and I had it to myself,” Ms. Pagliaro said. “It was magical.” Americans, barred from European travel for the foreseeable future, will have to make do with all this virtual magic. Not ideal — but Raphael’s magic is powerful, subtle and enduring enough to withstand the challenge.
The spirit of Urbino
I can attest to this because back in November 2019, I had the opportunity to follow in Raphael’s actual, not virtual, footsteps in Italy. I stood
shivering in the room where he was born in Urbino in 1483. I knelt at the austere tomb in a niche inside the Pantheon where he was
interred 37 years later. I feasted my eyes not only on paintings and frescoes, but on the humble church and glorious Roman chapel that
attest to his emerging genius for architecture. My pilgrimage would be impossible today — but thanks to the wonders of the internet and
the resourcefulness of Italy’s leading cultural institutions, I can remotely retrace my steps, refresh my memories and relive the
revelations.
The first revelation came, aptly, in Urbino’s Palazzo Ducale, the magnificent Renaissance palace constructed in the late 15th century by the
humanist and warlord Federico da Montefeltro that now houses the Galleria Nazionale delle Marche. Judge the magnificence for yourself
by clicking through Google Images’ impressive photo archive. Another click puts you face to face with the museum’s sole work by Raphael
— the haunting portrait known as “La Muta” (“The Mute Woman”). As in so many of his portraits, Raphael posed this stern beauty against a solid dark background, eschewing any visual cues that would evoke a sense of place.
How, I wondered, did Urbino influence the art of its most famous son?
I posed this question to Peter Aufreiter, then director of the Galleria Nazionale delle Marche, when I sat down with him in his office in the
Palazzo Ducale. Mr. Aufreiter’s response was to click on an image of Raphael’s 1507 portrait of Federico’s son, Duke Guidobaldo da
Montefeltro (now in the Uffizi), and then summon me to the window. “Look at the hillside across the valley and that house at the base of
the hill — it’s the same background Raphael put in his painting of Guidobaldo.” You can see exactly what Mr. Aufreiter meant by using the
magnify feature on this online image. Urbino’s steep green landscape, limpid light and crystalline architecture — you can also get a good sense of it here — imprinted themselves on the artist’s young mind and surface repeatedly in his work.
Even though Raphael spent most of his career in Florence and Rome, Mr. Aufreiter insists that Urbino, whose cityscape has changed little
since the Renaissance, is where you can feel his spirit most intensely.
The spirit is palpable in the artisans’ quarter surrounding the house where Raphael was born, the son of the local court painter Giovanni
Santi. Near the summit of the ski-slope-pitched Via Raffaello, just a stone’s throw from the rather pompous bronze monument of the artist
erected in 1897, the Casa Natale di Raffaello has been preserved as a museum. There’s a rather rudimentary virtual tour on its website, but
you’ll get a better feel for the interior and exterior spaces in this YouTube video. In these bare simple rooms and the deep brick courtyard
they enclose, little imagination is required to dial the scene back to Raphael’s apprenticeship in the last years of the 15th century. Giovanni
Santi’s bottega (workshop) occupied the ground floor, and the future master grew up amid the bustle of painters grinding pigments,
dabbing madonnas and trading in art supplies.
Father and son conducted a more exalted commerce at Urbino’s Palazzo Ducale. Fabricated of brick, stone and flawless geometry, this
palace was one of the glories of the Italian Renaissance — not only for its divine architecture, but for the refined elegance of the nobles
who gathered here. This video captures some facets of the palace’s perfection — the way its silhouette pierces the profile of surrounding
hills, the ideal proportions of its noble courtyard, the interplay of volume and decoration in its interior.
Baldassare Castiglione set his 1528 masterpiece, “The Book of the Courtier,” in this storied palace — and it was here that the young
Raphael polished his manners, sharpened his wit, cultivated invaluable connections and acquired a lifelong passion for classical antiquity.
Raised at court, Raphael was pursued by the powerful (Popes Julius II and Leo X), esteemed by the brilliant (Castiglione and the Urbinoborn
architect Donato Bramante were close friends) and adored by the beautiful. “Raphael was a very amorous person,” wrote Giorgio Vasari, his first biographer. It was Vasari who originated the claim that Raphael died after an overindulgence in sex with his Roman mistress, Margherita Luti. Whatever really killed him on April 6, 1520, Raphael accomplished much and rose high in his brief life — but he never ceased to be “il maestro Urbinate,” the master from Urbino.
A couch-surfing brush-for-hire.
Orphaned when his father died in 1494 (his mother had died three years earlier), Raphael spent his teenage years as an apprentice before
undertaking commissions in Umbria and Tuscany. It’s likely that he was in Florence by 1504 — not as a permanent resident but rather a
couch-surfing brush-for-hire.
Though Raphael’s footsteps in Florence are faint, there is no question that he encountered the works of both Leonardo da Vinci and
Michelangelo here — including, very likely, the Mona Lisa, which you can view here, and the marble statue of David, which you can see
and read about on the Accademia’s detailed website. Critics and connoisseurs have been measuring this Renaissance trio against each other for 500 years now. Florence’s Uffizi Gallery is the ideal place to revisit this rivalry, both in person and virtually. After a recent renovation, paintings by the big three have been put on display in two beautifully lit adjoining rooms, and you can find them on the Uffizi website.
To my eyes, neither Michelangelo nor Leonardo ever matched the sheer painterly virtuosity of the fringed white collar that Raphael stitched around the neck of the cloth merchant Agnolo Doni, or the faint dent he incised between the young businessman’s anxious brows (use the magnify function to zoom in on this image). Agnolo’s 15-year-old bride, Maddalena Strozzi, hangs beside him, posed like the Mona Lisa with bejeweled hands clasped on her lap, but clad in a kaleidoscope of watered red silk, embroidered blue damask and shimmering gauze. Across the Arno are the glories of the Pitti Palace’s Galleria Palatina — the largest collection of Raphael’s works outside the Vatican. Unlike the Uffizi, the Pitti Palace retains the ambience and layout of an aristocratic residence: Paintings are stacked three deep in gilded high-ceilinged chambers; works are arranged idiosyncratically rather than chronologically; and the lighting can be maddeningly inadequate. Luckily for remote visitors, the lighting is much better on the palace’s website, as well as in the Italian and Spanish language videos about the museum’s treasures, posted here.
To the Eternal City
Raphael was summoned to Rome in 1508 by Pope Julius II, and he remained there until his death in 1520. Those 12 final years in the
Eternal City marked the apogee of his career. Painter, architect, entrepreneur, archaeologist, pioneer printmaker, Raphael became the
prototype of the artist as celebrity — the Andy Warhol of the Renaissance.
In pre-pandemic Rome, visitors had to endure the lines and tour groups that plagued the Vatican Museums in order to spend a few crowded moments with one of Raphael’s supreme accomplishments: the four papal chambers, known as the Stanze di Raffaello, that the artist and his workshop frescoed between 1508 and 1520. These days, in-person visitors to the reopened Vatican Museums enjoy the Stanze along with the nearby Sistine Chapel in ideal conditions. But remote visits can also be rewarding, thanks to the beautifully produced videos and virtual tours now available on the Vatican’s website. With the click of a mouse, you can hop back and forth between the virtual Sistine Chapel ceiling and the Raphael Stanze and decide for yourself which is the greater masterpiece.
“Everything he had in art, he had from me,” the curmudgeonly Michelangelo once grumbled of his younger rival. When you view their
roughly contemporaneous fresco cycles one after the other (or side by side on your computer), it’s clear that Raphael did much more than
borrow. “The School of Athens,” the most celebrated work in the Stanze, has the propulsive tension of a film paused at its climactic scene.
Cast members — a mix of classical philosophers and Renaissance savants — converse, argue, scribble, read and declaim on a sprawling,
but unified, “set” framed by classical architecture. By contrast, Michelangelo’s Sistine ceiling, for all its bravura, reads like a series of
static cels.
After the Vatican’s Raphael Stanze, a logical next stop, whether actually or virtually, is the Villa Farnesina, with its two beguiling frescoed
loggias — “The Triumph of Galatea” in one of the loggias and “Cupid and Psyche” in the other. Despite the name, this riverside Trastevere landmark is neither a villa nor originally a Farnese property, but rather a suburban pleasure pavilion that Agostino Chigi built for himself in the early 16th century. Chigi brought in the finest artists of the day to fresco the loggias; the result is a delightful crazy quilt of mythological scenes and astrological symbols. Raphael’s “Galatea,” with her wind-whipped tresses, elegantly torqued bare torso and dolphin-powered, scallop-shell raft, has become an icon of High Renaissance grace and wit, and you can see it and other highlights in the villa’s video archive. Even if you don’t speak Italian, the short films are worth delving into for the imagery alone.
From painting to architecture
In the last phase of his career, Raphael increasingly turned from painting to architecture. Sadly, his major architectural achievements — the grand unfinished Villa Madama perched on a wooded hill two miles north of the Vatican, and the classically inspired Raphael loggias inside the Vatican’s Apostolic Palace — were inaccessible to the public even before the pandemic, and remain so. To get a sense of Raphael’s architectural genius, make (or click) your way to the church of Santa Maria del Popolo in the piazza of the same name at the northwest edge of the historic center. Like so many transplants, Raphael fell under the spell of the Eternal City’s classical substructure: Rome itself, its layers, its ruins and relics, its ceaseless commerce with the past, became a source of inspiration. The chapel he designed for Chigi inside the Popolo church evinces just how deeply and fruitfully Raphael internalized this inspiration. At first glance, it’s just another church chapel — tight, high, adorned with art and inlaid with precious stone. But on this site you can glimpse the almost miraculous geometry of this space — the interplay of disc and dome, the rhythm set up between the vertical pleats of the Corinthian pilasters and the elongated triangles of the twin red marble pyramids that mark the Chigis' graves. Fittingly, the artist who devoted the final years of his career to measuring, cataloging, preserving and mapping Roman antiquities, was laid to rest in the greatest classical structure to survive the ages: the Pantheon. If a trip to the physical Pantheon is not in the cards, you can drop in with Tom Hanks as your guide in this clip from the film “Angels and Demons.” As for his tomb — an easy-to-miss niche with a statue of the Virgin, modest and vague, presiding over the glassed-in coffin — you can view it here.
Marzia Faietti, curator of Rome’s Scuderie show, has been struck by how the virus has enhanced Raphael’s reputation and heightened
awareness of the twin beauties of his art and character. “Young people in particular have reacted with an outpouring of enthusiasm and
benevolence which I really didn’t expect,” she said. “The pandemic has brought suffering to so many, but the year of Raphael will be
remembered more vividly, not despite the virus, but because of it.”
Fonte / source:
--- The NYT (18 Aug. 2020).
www.nytimes.com/2020/08/18/travel/in-the-virtual-and-actu...
Foto / fonte / source:
--- ROMA - «Raffaello 1520-1483», et al., Scuderie del Quirinale / You-Tube (05/03 - 02/06/2020) (08/2020).
www.youtube.com/user/ScuderieQuirinale/videos
4.). ROMA - «Raffaello 1520-1483»., in: "Raffaello architetto e la Lettera a Papa Leone X." Università di Padova (20/07/2020).
Artista dal talento straordinario, affermato, corteggiato, desiderato. Questo, ma non solo questo, fu Raffaello Sanzio (1483-1520): l'esperienza come architetto, lo studio e l'impegno per la tutela degli edifici antichi di Roma sono di importanza centrale nel suo percorso, a partire dalla realizzazione di opere come la Cappella Chigi e Villa Madama, fino alla stesura, insieme a Baldassarre Castiglione, della Lettera a Papa Leone X. La grande mostra Raffaello 1520-1483, allestita alle Scuderie del Quirinale di Roma, prorogata fino al 30 agosto, dedica ampio spazio alla sua appassionata attività nel campo dell'architettura.
"Sin dai primi anni di formazione, l'interesse di Raffaello per l'architettura, in particolare per quella del mondo antico, è fortemente presente - racconta il professor Zaggia al Bo Live - Fino a sfociare in un'opera fondamentale come Lo sposalizio della vergine, in cui compare un tempio a pianta centrale sullo sfondo che interpreta in modo molto chiaro le sperimentazioni del suo tempo in ambito architettonico. A questa sperimentazione dell'architettura sul piano della rappresentazione, segue poi, con il trasferimento di Raffaello a Roma tra il 1508 e il 1509 e l'incontro con Bramante, un interesse concreto rivolto alla costruzione e alla progettazione vera e propria. Da questo punto di vista, il rapporto che si instaura tra Raffaello e Bramante per lo studio dell'architettura antica, conservata all'interno della città, diventa fondamentale punto di partenza per un approfondimento che aprirà strade nuove all'architettura successiva. Con la morte di figure di riferimento, come Bramante appunto, Raffaello diventa la personalità più importante che opera nel campo dell'architettura all'interno dei grandi cantieri pontifici. Si apre così una stagione breve in cui le opere realizzate da Raffaello saranno numerose e importanti: alcune realmente costruite, altre solo progettate".
In questo contesto si inserisce la Lettera a Papa Leone X, scritta nel 1519 da Raffaello e Baldassarre Castiglione, il raffinato autore del Cortegiano (ai due, uniti da amicizia e stima reciproca, è dedicata una mostra al Palazzo Ducale di Urbino, dal titolo Baldassarre Castiglione e Raffaello.Volti e momenti della civiltà di corte), sul tema della tutela e dello studio degli edifici antichi. La premessa al documento è rintracciabile nei fatti avvenuti qualche anno prima: nell'estate del 1515, infatti, Leone X nomina Raffaello præfectus marmorum et lapidum omnium (dal 1514 l'Urbinate già dirigeva la fabbrica di San Pietro). La lettera dedicatoria, la cui prima edizione venne inserita all'interno delle opere di Baldassare Castiglione pubblicate a Padova nel 1733, si apre così: "Sono molti, padre santissimo, i quali misurando col loro piccolo giudizio le cose grandissime che delli romani circa l’arme, e della città di Roma circa al mirabile artificio, ai ricchi ornamenti e alla grandezza degli edifici si scrivono, quelle più presto stimano favolose che vere. Ma altrimenti a me suole avvenire; perché considerando dalle ruine, che ancor si veggono di Roma, la divinità di quegli animi antichi, non istimo fuor di ragione il credere che molte cose a noi paiono impossibili, che ad essi erano facilissime".
Nella prima parte Raffaello esalta la grandezza del passato, dichiara le proprie competenze in ambito architettonico e invita il pontefice a intervenire per garantire la tutela dei monumenti antichi, da salvare dal degrado. Nella seconda invece si concentra su questione più tecniche, introducendo anche la descrizione di uno strumento per la misurazione degli edifici antichi di sua invenzione: "Farassi adunque un instromento tondo e piano, come un astrolabio, il diametro del quale sarà due palmi o più o meno, come piace a chi vuole adoperarlo, e la circonferenza di questo istromento si partirà in otto parti giusti, e a ciascuna di quelle parti si porrà il nome d’uno degli otto venti, dividendola in trentadue altre parti picciole, che si chiameranno gradi [...] Con questo adunque misureremo ogni sorte di edificio, di che forma sia, o tondo o quadro o con istrani angoli e svoglimenti quanto dir si possa".
"L'importanza della lettera risiede nei principi enunciati all'inizio del testo, in cui Raffaello e Baldassarre Castiglione sostengono la necessità e l'urgenza di tutelare i monumenti antichi, per trasmetterle alle generazioni future - conclude Zaggia -. Non a caso la lettera, pubblicata alla fine del Settecento, una volta riconosciuto l'autore in Raffaello, diventa il punto di partenza per la legislazione adottata successivamente dagli Stati europei per la protezione del patrimonio artistico e culturale. Erede ultimo di questa tradizione è l'articolo 9 della nostra Costituzione".
Fonte/ source:
--- Università di Padova (20/07/2020).
ilbolive.unipd.it/it/news/raffaello-architetto-lettera-pa...
4.1). ROMA / Archivio di Stato di Mantova (2020): «Raffaello 1520-1483»., "Raffaello architetto e la Lettera a Papa Leone X." S.v., Lettera a papa Leone X di Raffaello e Baldassarre Castiglione; in: Archivio di Stato di Mantova (2020).
Nella galleria fotografica potrete scorrere la lettera di Raffaello e Baladassare Castiglione a papa Leone X. Raffaello e Baldassarre Castiglione, Lettera a papa Leone X, s.d. [1519]. Manoscritto cartaceo costituito da 6 carte di formato 220 x 290 mm circa, ripiegate a formare fascicoletto non rilegato di 24 facciate, di cui 21 scritte, 3 bianche. ASMn, Archivio Castiglioni (acquisto 2016), busta 2, n. 12.
Fonte / source:
--- Lettera a papa Leone X di Raffaello e Baldassarre Castiglione, in: Archivio di Stato di Mantova (2020).
www.archiviodistatomantova.beniculturali.it/index.php?it/...
4.2). ROMA - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. Scuderie del Quirinale (05/03 - 02/06/2020), in: Jhon Correa / Facebook (1 July 2020). www.facebook.com/jhon.correa.7549
4.3). ROMA - «Raffaello 1520-1483». Lettera a papa Leone X di Raffaello e Baldassarre Castiglione. S.v.,
Prof. Cammy Brothers, “Architecture, History, Archaeology: Drawing Ancient Rome in the Letter to Leo X & in Sixteenth-Century Practice,” in Coming About…A Festschrift for John Shearman, ed. Lars R. Jones and Louisa C. Matthew. Cambridge: Harvard University Art Museums (2001): 135–40 [in PDF].
Fonte / source:
--- Prof. Cammy Brothers / academia.edu. (2020).
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