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Puri (About this soundlisten (help·info)) is a city and a Municipality in the state of Odisha in eastern India. It is the district headquarters of Puri district and is situated on the Bay of Bengal, 60 kilometres (37 mi) south of the state capital of Bhubaneswar. It is also known as Sri Jagannatha Dhama after the 12th-century Jagannatha Temple located in the city. It is one of the original Char Dham pilgrimage sites for Hindus.

Puri

 

ପୁରୀ

 

Puri is known by several names since the ancient times, and was locally known as "Sri Kshetra" and Lord Jagannatha temple is known as "Badadeula". Puri and the Jagannatha Temple were invaded 18 times by Hindu and Muslim rulers, from the 4th century AD till the early 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were part of British India from 1803 till India attained independence in August 1947. Even though princely states do not exist in India today, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious mathas or monasteries.

 

The economy of Puri is dependent on the religious importance of the Jagannatha Temple to the extent of nearly 80 percent. The 24 festivals, including 13 major ones, held every year in the temple complex contribute to the economy; 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 has been chosen as one of the heritage cities for Heritage City Development and Augmentation Yojana (HRIDAY) scheme of Government of India.

Geography and climateEdit

GeographyEdit

The Atharanala Bridge dating back to the 16th century at the entrance of Puri

 

Puri, located on the east coast of India on the Bay of Bengal, is in the centre of the Puri district. It is delimited by the Bay of Bengal on the southeast, the Mauza Sipaurubilla on the west, Mauza Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres (42 mi) 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 (6.3038 sq mi) spread over 30 wards, which includes a shore line of 5 kilometres (3.1 mi).[1]

 

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 (also known as "Ashokan Tosali"). Then the land was drained by a tributary of the Bhargavi River, a branch of the Mahanadi River. This branch underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could 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 5 miles (8.0 km) in an east-west direction and a width of 2 miles (3.2 km) in north-south direction. The estuary of the Bhargavi River has a shallow depth of just 5 feet (1.5 m) and the process of siltation continues. According to a 15th-century Odia writer Saraladasa, the bed of the unnamed stream that flowed at the base of the Blue Mountain or Neelachal was filled up. Katakarajavamsa, a 16th-century chronicle (c.1600), attributes filling up of the bed of the river which flowed through the present Grand Road, as done during the reign of King Narasimha II (1278–1308) of Eastern Ganga dynasty.[2]

ClimateEdit

 

According to the Köppen–Geiger climate classification system the climate of Puri is classified as Aw (Tropical savanna climate). The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C (97 °F) and during winter it is 17 °C (63 °F). The average annual rainfall is 1,337 millimetres (52.6 in) and the average annual temperature is 26.9 °C (80.4 °F). The weather data is given in the following table.[3][4]

 

HistoryEdit

Main article: Timeline of Puri

Names in historyEdit

 

Puri, the holy land of Lord Jagannatha, also known by the popular vernacular name Shrikhetra, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila Purana 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 an 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 came to be known as Jagannatha. Sages like Bhrigu, Atri and Markandeya had their hermitage close to this place.[5] Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri, however, is the popular usage. It is also known by the geographical features of its location as Shankhakshetra (the layout of the town is in the form of a conch shell),[6] Neelāchala ("Blue mountain" a terminology used to name a very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri.[7] In Sanskrit, the word "Puri" means town or city,[8] and is cognate with polis in Greek.[9]

 

Another ancient name is Charita as identified by General Alexander Cunningham of the Archaeological Survey of India, which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang. When the present temple was built by the Eastern Ganga king Anantavarman Chodaganga in the 11th and 12th centuries AD, it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Moghul ruler Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama Anargha Raghava Nataka as well, authored by Murari Mishra, a playwright, in the 8th century AD, it is referred to as Purushottama.[6] It was only after the 12th century AD that Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri.[7] It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti, abodes with Krishna, who is also known by the name Jagannatha.[10]

Ancient periodEdit

king Indradyumna of Ujjayani credited with building the original temple in 318 AD

 

According to the chronicle Madala Panji, in 318 AD, the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta king Rakatavahu.[11] In the temple's historical records it finds mention in the Brahma Purana and Skanda Purana stating that the temple was built by the king Indradyumna, Ujjayani.[12]

 

S. N. Sadasivan, a historian, in his book A Social History of India quotes William Joseph Wilkins, author of the book Hindu Mythology, Vedic and Purānic as stating that 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 is now worshipped by the Hindus as Jagannatha. It is also said by Wilkinson that some relics of Buddha were placed inside the idol of Jagannatha which the Brahmins claimed were the bones of Lord Krishna. Even during Maurya king Ashoka's reign in 240 BC, Kalinga 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. Wilkinson also says that the Lohabahu deposited some Buddha relics in the precincts of the temple.[13]

 

Construction of the Jagannatha Temple started in 1136 AD and completed towards the latter part of the 12th century. The Eastern Ganga king Anangabhima III dedicated his kingdom to Lord Jagannatha, then known as the Purushottama-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 India today, 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 Ratha Yatra.[14]

Medieval and early modern periodsEdit

 

The history of Puri is on the same lines as that of the Jagannatha Temple, which was invaded 18 times during its history to plunder the treasures of the temple, rather than for religious reasons. The first invasion occurred in the 8th century AD by Rastrakuta king Govinda-III (798–814 AD), and the last took place in 1881 AD by the monotheistic followers of Alekh (Mahima Dharma) who did not recognise the worship of Jagannatha.[15] From 1205 AD onward [14] there were many invasions of the city and its temple by Muslims of Afghan and Moghul descent, known as Yavanas or foreigners. 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.[16] The table lists all the 18 invasions along with the status of the three images of the temple, the triad of Jagannatha, Balabhadra and Subhadra following each invasion.[15]

Invasion number Invader (s), year (s) AD Local rulers Status of the three images of the Jagannatha temple

1 Raktabahu or Govinda III (798–814) of the Rashtrakuta Empire King Subhanadeva of Bhaumakara dynasty Idols shifted to Gopali near Sonepur. Was brought back to Puri by Yayati I after 146 years and re-consecrated after performing Nabakalebara.[17]

2 Illias Shah, Sultan of Bengal, 1340 Narasinghadeva III Images shifted to a secret location.[18]

3 Feroz Shah Tughlaq, 1360 Ganga King Bhanudeva III Images not found, though rumored that they were thrown into the Bay Of Bengal.[18]

4 Ismail Ghazi commander of Alauddin Hussain Shah of Bengal, 1509 King Prataprudradeva Images shifted to Chandhei Guha Pahada near Chilika Lake.[18]

5 Kalapahara, army assistant general of Sulaiman Karrani of the Afghan Sultan of Bengal, 1568 Mukundadeva Harichandan Images initially hidden in an island in Chilika Lake. However, the invader took the idols from here to the banks of the Ganges River and burnt them. Bisher Mohanty, a Vaishnavite saint, who had followed the invading army, retrieved the Brahmas and hid it in a drum at Khurdagada in 1575 AD and finally re-installed it in the deities. Deities were brought back to Puri and consecrated in the Jagannatha Temple.[19]

6 Suleman, the son of Kuthu Khan and Osman, the son of Isha (ruler of Orissa), 1592 Ramachandradeva, the Bhoi dynasty ruler of Khurda Revolt was by local Muslim rulers who desecrated the images.[20]

7 Mirza Khurum, the commander of Islam Khan I, the Nawab of Bengal, 1601 Purushottamadeva of Bhoi Dynasty Image moved to Kapileswarpur village by boat through the river Bhargavi and kept in the Panchamukhi Gosani temple. Thereafter, the deities were kept in Dobandha—Pentha.[20]

8 Hasim Khan, the Subedar of Orissa, 1608 Purushottam Deva, the King of Khurda Images shifted to the Gopal temple at Khurda and brought back in 1608.[20]

9 Hindu Rajput Jagirdar Kesodasmaru, 1610 Purusottamdeva, the king of Khurda Images kept at the Gundicha Temple and brought back to Puri after eight months.[20]

10 Kalyan Malla, 1611 Purushottamadeva, the King of Khurda Images moved to 'Mahisanasi' also known as'Brahmapura' or 'Chakanasi' in the Chilika Lake where they remained for one year.[21]

11 Kalyan Malla, 1612 Paiks of Purushottamadeva, the King of Khurda Images placed on a fleet of boats at Gurubai Gada and hidden under the 'Lotani Baragachha' or Banyan tree) and then at 'Dadhibaman Temple'.[22]

12 Mukarram Khan, 1617 Purushottama Deva, the King of Khurda Images moved to the Bankanidhi temple, Gobapadar and brought back to Puri in 1620.[22]

13 Mirza Ahmad Beg, 1621 Narasingha Deva Images shifted to 'Andharigada' in the mouth of the river Shalia across the Chilika Lake. Moved back to Puri in 1624.[23]

14 Amir Mutaquad Khan alias Mirza Makki, 1645 Narasingha Deva and Gangadhar Not known.[24]

15 Amir Fateh Khan, 1647 Not known Not known[24]

16 Ekram Khan and Mastram Khan on behalf of Mughal Emperor Aurangzeb, 1692 Divyasingha Deva, the king of Khurda Images moved to 'Maa Bhagabati Temple' and then to Bada Hantuada in Banpur across the Chilika Lake, and finally brought back to Puri in 1699.[24]

17 Muhammad Taqi Khan, 1731 and 1733 Birakishore Deva and Birakishore Deva of Athagada Images moved to Hariswar in Banpur, Chikili in Khalikote, Rumagarh in Kodala, Athagada in Ganjam and lastly to Marda in Kodala. Shifted back to Puri after 2.5 years.[24]

18 Followers of Mahima Dharma, 1881 Birakishore Deva and Birakishore Deva of Athagada Images burnt in the streets. [25]

 

Puri is the site of the Govardhana Matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 AD, and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwarka and Jyotirmath. The Matha (monastery of various Hindu sects) is headed by Jagatguru Shankarachrya. It is a local belief about these dhams that Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.[12][26]

 

In the 16th century, Chaitanya Mahaprabhu of Bengal established the Bhakti movements of India, now known by the name the Hare Krishna movement. He spent many years as a devotee of Jagannatha at Puri; he is said to have merged with the deity.[27] There is also a matha of Chaitanya Mahaprabhu here known as Radhakanta Math.[12]

 

In the 17th century, for the sailors sailing on the east coast of India, the temple served as a landmark, being located in a plaza in the centre of the city, which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres (37 mi) away to the east of Puri, was known as the "Black Pagoda".[27]

 

The iconic representation of the images in the Jagannatha temple is 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 ritualistically by special group of carpenters.[27]

Govardhana matha main gate

 

The city has many other Mathas as well. The Emar Matha was founded by the Tamil Vaishnava saint Ramanujacharya in the 12th century AD. This Matha, which is now located in front of Simhadvara across the eastern corner of the Jagannatha Temple, is reported to have been built in the 16th century during the reign of kings of Suryavamsi Gajapatis. The Matha was in the news on 25 February 2011 for the large cache of 522 silver slabs unearthed from a closed chamber.[28][29]

 

The British conquered Orissa in 1803, and, recognising the importance of the Jagannatha Temple in the life of the people of the state, they initially appointed an official to look after the temple's affairs and later declared the temple as part of a district.[14]

Modern historyEdit

H.H Jagadguru Swami Nischalananda Saraswati, The Shankaracharya of Puri

 

In 1906, Sri Yukteswar, an exponent of Kriya Yoga and a resident of Puri, established an ashram, a spiritual training center, named "Kararashram" in Puri. He died on 9 March 1936 and his body is buried in the garden of the ashram.[30][31]

 

The city is the site of the former summer residence of British Raj, the Raj Bhavan, built in 1913–14 during the era of governors.[32]

 

For the people of Puri, Lord Jagannatha, visualized as Lord Krishna, is synonymous with their city. They believe that Lord Jagannatha looks after the welfare of the state. However, after the partial collapse of the Jagannatha Temple (in the Amalaka part of the temple) on 14 June 1990, people became apprehensive and considered it a bad omen for Odisha. The replacement of the fallen stone by another of the same size and weight (7 tonnes (7.7 tons)), that could be done only in the early morning hours after the temple gates were opened, was done on 28 February 1991.[27]

 

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 chosen as one of the 12 heritage cities with "focus on holistic development" to be implemented within 27 months by the end of March 2017.[33]

 

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, located within the precincts of the temple, for a small donation.[34]

DemographicsEdit

See also: List of cities in Odisha

 

According to the 2011 Census of India, Puri is an urban agglomeration governed by the Municipal Corporation in Odisha state, with a population of 201,026[35] This rose to 200,564 in 2011 – comprising 104,086 males, 96,478 females, and 18,471 children (under six years of age). The sex ratio is 927. The average literacy rate in the city is 88.03 percent (91.38 percent for males and 84.43 percent for females).

EconomyEdit

 

The economy of Puri is dependent on tourism to the extent of about 80 percent. The temple is the focal point of the city and provides employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meet the large requirements of the temple. Many settlements around the town exclusively cater to the other religious requirements of the temple.[36] The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people.[34] According to Colleen Taylor Sen an author on food and travel, writing on the food culture of India, the temple kitchen has 400 cooks serving food to as many as 100,000 people,.[37] According to J Mohapatra, Director, Ind Barath Power Infra Ltd (IBPIL), the kitchen is known as "a largest and biggest kitchen of the world."[38]

City management and governanceEdit

Samudra arati or worship of the sea at Swargadwar by disciples of the Govardhana matha

 

The Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisation and Orissa Water Supply Sewerage Board are some of the principal organisations that are devolved with the responsibility of providing for civic amenities such as water supply, sewerage, waste management, street lighting and infrastructure of roads. The major activity, which puts maximum pressure on these organisations, is the annual event of the Ratha Yatra held during June- July. According to the Puri Municipality more than a million people attend this event. Hence, development activities such as infrastructure and amenities to the pilgrims, apart from security, gets priority attention.[39]

 

The civic administration of Puri is the responsibility of the Puri Municipality. The municipality came into existence in 1864 in the name of the Puri Improvement Trust, which was converted into Puri Municipality in 1881. After India's independence in 1947, the Orissa Municipal Act (1950) was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representatives with a Chairperson and councilors representing the 30 wards within the municipal limits.[40]

LandmarksEdit

Jagannatha temple

Jagannatha Temple at PuriEdit

Main article: Jagannath Temple (Puri)

Left: Jagannath Temple at Puri Right: View of the temple at night

 

The Jagannatha Temple at Puri is one of the major Hindu temples built in the Kalinga style of architecture.[41] The temple tower, with a spire, rises to a height of 58 metres (190 ft), and a flag is unfurled above it, fixed over a wheel (chakra).[34][42]

Left:Ritual chakra and flags at the top shikhara of Puri temple of Jagannatha also related to Sudarsana chakra. The red flag (12 hand or 14 feet (4.3 m) denotes that Jagannath is within the temple.

Right: Statue of Aruna the charioteer of the Sun God on top of the Aruna Stambha in front of the Singhadwara

 

The temple is built on an elevated platform (of about 420,000 square feet (39,000 m2) area),[43] 20 feet (6.1 m) above the adjacent area. The temple rises to a height of 214 feet (65 m) above the road level. The temple complex covers an area of 10.7 acres (4.3 ha).[39] There are four entry gates in four cardinal directions of the temple, each gate located at the central part of the walls. These gates are: the eastern gate called the 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). These four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shaped structures. There is a stone pillar in front of the Singhadwara, called the Aruna Stambha {Solar Pillar}, 11 metres (36 ft) in height with 16 faces, made of chlorite stone; at the top of the stamba an elegant statue of Aruṇa (Sun) in a prayer mode is mounted. This pillar was shifted from the Konarak Sun Temple.[44] The four 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.[34] 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 is guarded by two guardian deities Jaya and Vijaya.[43][44][45] The main gate is ascended through 22 steps known as Baisi Pahaca, which are revered, as it is believed 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 side, there is a large kitchen where food is prepared in hygienic conditions in huge quantities; the kitchen is called as "the biggest hotel of the world".[43]

The main entrance of the Jagannatha Temple

 

According to a legend King Indradyumma was directed by Lord Jagannatha in a dream to build a temple for him which he did 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 completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannatha, 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 part of the Mughal empire till 1751. Subsequently, it was under the control of the Marathas till 1803. During the British Raj, the Puri Raja was entrusted with its management until 1947.[42]

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, His older brother, and Subhadra, His younger sister. The images are made of neem wood in an unfinished form. The stumps of wood which form the images of the brothers have human arms, while that of Subhadra does not have any arms. The heads are large, painted and non-carved. The faces are marked with distinctive large circular eyes.[27]

The Pancha Tirtha of PuriEdit

Main article: Pancha Tirtha of Puri

Markandeshwar Tank

 

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, the Swetaganga Tank, and the Bay of Bengal also called the Mahodadhi, in Sanskrit 'Mahodadhi' means a "great ocean";[46] all are considered sacred bathing spots in the Swargadwar area.[47][48][49] These tanks have perennial sources of supply from rainfall and ground water.[50]

Gundicha TempleEdit

Main article: Gundicha Temple

The Main Gate of the Gundicha Temple

 

The Gundicha Temple, known as the Garden House of Jagannatha, stands in the centre of a beautiful garden, bounded by compound walls on all sides. It lies at a distance of about 3 kilometres (1.9 mi) to the northeast of the Jagannatha Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue), which is the pathway for the Ratha Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannatha temple.[51]

 

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 Jagannatha. The entire complex, including the garden, is surrounded by a wall which measures 430 by 320 feet (131 m × 98 m) with height of 20 feet (6.1 m).[52]

 

Except for the 9-day Ratha Yatra, when the triad images are worshipped in the Gundicha Temple, otherwise it remains unoccupied for the rest of the year. Tourists can visit the temple after paying an entry fee. Foreigners (generally prohibited entry in the main temple) are allowed inside this temple during this period.[53] The temple is under the Jagannatha Temple Administration, Puri, the governing body of the main temple. A small band of servitors maintain the temple.[52]

SwargadwarEdit

The Sea at Swargadwar of Puri

 

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea. Here thousands of dead bodies of Hindus brought from faraway places are cremated. It is a belief that the Chitanya Mahaparabhu disappeared from this Swargadwar about 500 years back.[54]

BeachEdit

Puri sea sunrise

Puri Sea Beach viewed from the light house

 

The beach at Puri, known as the "Ballighai beach, at the mouth of Nunai River, is 8 kilometres (5.0 mi) away from the town and is fringed by casurina trees.[12] It has golden yellow sand. Sunrise and sunset are pleasant scenic attractions here.[55] Waves break in at the beach which is long and wide.[27]

District museumEdit

 

The Puri district museum is located on the station road where the exhibits in display are the different types of garments worn by Lord Jagannatha, local sculptures, patachitra (traditional, cloth-based scroll painting), ancient Palm-leaf manuscripts, and local craft work.[56]

Raghunandana libraryEdit

 

Raghunandana Library is located in the Emara Matha complex (opposite Simhadwara or lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Centre) is also located here. The library houses ancient palm leaf manuscripts on Jagannatha, His cult and the history of the city.[56]

Festivals of PuriEdit

Main article: List of festivals observed at Jagannatha Temple, Puri

The Grand Road near the Jagannatha Temple

 

Puri witnesses 24 festivals every year, of which 13 are major. The most important of these is the Ratha Yatra, or the car festival, held in the June–July, which is attended by more than 1 million people.[57]

Ratha Yatra at PuriEdit

Main article: Ratha-Yatra (Puri)

The Ratha Yatra in Puri in modern times showing the three chariots of the deities with the Temple in the background

 

The Jagannatha Temple triad are normally worshipped in the sanctum of the temple at Puri, but once during the month of Asadha (rainy season of Orissa, usually in June or July), they are brought out on the Bada Danda (main street of Puri) and taken over a distance of (3 kilometres (1.9 mi)) to the Shri Gundicha Temple[58] in huge chariots (ratha), allowing the public to have darśana (holy view). This festival is known as the Ratha Yatra, meaning the journey (yatra) of the chariots.[59] The yatra starts every year according to the Hindu calendar on the Asadha Sukla Dwitiya day, the second day of bright fortnight of Asadha (June–July).[60]

 

Historically, the ruling Ganga dynasty instituted the Ratha Yatra on the completion of the Jagannatha Temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early.[61] Friar Odoric, in his account of 1321, reported how the people put the "idols" on chariots, and the King, the Queen and all the people drew them from the "church" with song and music.[62][63]

 

The Rathas are huge wooden structures provided with large wheels, which are built anew every year and are pulled by the devotees. The chariot for Lord Jagannatha is about 45 feet (14 m) high and 35 square feet (3.3 m2) and takes about 2 months for its construction.[64] The chariot is mounted with 16 wheels, each of 7 feet (2.1 m) diameter. The carving in the front face of the chariot has four wooden horses drawn by Maruti. On its other three faces, the wooden carvings are of Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and red coloured cloth. The next chariot is of Balabhadra which is 44 feet (13 m) in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer, roof covered in red and green coloured cloth, and the chariot is known as Taladhwaja. The carvings on this chariot include images of Narasimha and Rudra as Jagannatha's companions. The next chariot in the order is of Subhadra, which is 43 feet (13 m) in height supported on 12 wheels, roof covered in black and red colour cloth, and the chariot is known as Darpa Dalaan and the charioteer carved is Arjuna. Other images carved on the chariot are of Vana Durga, Tara Devi and Chandi Devi.[60][65] 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.[59] The chariots of Jagannatha pulled during Ratha Yatra is the etymological origin of the English word Juggernaut.[66] The Ratha Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra[60]

Pahandi bije during Ratha Yatra at Puri

Chhera PaharaEdit

 

The Chhera Pahara (sweeping with water) is a significant ritual associated with the Ratha Yatra. During this ritual, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots. The king cleans the road in front of the chariots with a gold-handled broom and sprinkles sandalwood water and powder. 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 Jagannatha. This ritual signifies that under the lordship of Jagannatha, there is no distinction between the powerful sovereign and the humblest devotee.[67]

Chandan YatraEdit

The Narendra Tirtha tank where ceremonies of Chandan Yatra are performed

Main article: Chandan Yatra

 

The Chandan Yatra festival held every year on Akshaya Tritiya day marks the commencement of the construction of the chariots of the Ratha Yatra. It also marks the celebration of the Hindu new year.[12]

Snana YatraEdit

Main article: Snana Yatra

 

Every year, on the Purnima day in the Hindu calendar month of Jyestha (June), the triad images of the Jagannatha Temple are ceremonially bathed and decorated 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 the 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.[60] After this the Jhulana Yatra is performed when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narendra Tirtha tank.[12]

Anavasara or AnasaraEdit

Images during the Snana Yatra.

 

Anasara, a derivative of the Sanskrit word "Anabasara",[68] literally means vacation. Every year after the holy Snana Yatra, the triad images, without the Sudarshana Chakra, are taken to a secret altar named Anavasara Ghar (also known as Anasara pindi, 'pindi' is Oriya term meaning "platform" [68]) where they remain for the next fortnight of (Krishna paksha); devotees are not allowed to view these images. Instead, devotees go to the nearby Brahmagiri to see the Lord in the four-handed form of Alarnath, a depiction of Vishnu.[60][69] Devotees then get the first glimpse of the Lord only on the day before Ratha Yatra, which is called Navayouvana. It is a local belief that the gods suffer from fever after taking an elaborate ritual bath, and they are treated by the special servants, the Daitapatis, for 15 days. Daitapatis perform special nitis (rites) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.[70]

Naba KalebaraEdit

Main articles: Nabakalevara and Nabakalebara 2015

 

Naba Kalebara is one of the most grand events associated with the Lord Jagannatha that takes place when one lunar month of Ashadha is followed by another of Ashadha called Adhika Masa (extra month). This can take place at an interval of 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body) in Odia, the festival is witnessed by millions of people and the budget for this event generally 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. During the Nabakalebara ceremony held during July 2015 the idols that were installed in the temple in 1996 were replaced by specially carved new images made of neem wood.[71][72] More than 3 million people are reported to have attended this festival.[73]

Suna BeshaEdit

Main article: Suna Besha

Suna Besha or Golden Attire of Lord Jagannatha

 

Suna Besha, ('Suna besh'in English translates to "gold dressing”[74]) also known as Raja or Rajadhiraja Bhesha [75] or Raja Bhesha, is an event when the triad images of the Jagannatha Temple are adorned with gold jewelry. This event is observed five times in a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Bijayadashami) (October), Karthik Purnima (November), and Pousa Purnima (December).[76][77] One such Suna Bhesha event is observed on Bahuda Ekadashi during the Ratha Yatra on the chariots placed at the Simhadwar. The other four Beshas 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 Jagannatha and Balabhadra; Jagannatha is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.[76]

Niladri BijeEdit

 

Niladri Bije, celebrated in the Hindu calendar month Asadha (June–July) on Trayodashi (13th day),[78] marks the end of the Ratha Yatra. The large wooden images of the triad of gods are taken out from the chariots and then carried to the sanctum sanctorum, swaying rhythmically; a ritual which is known as pahandi.[72]

Sahi yatraEdit

A scene from a play being enacted during the Sahi Yatra

 

The Sahi Yatra, considered the world's biggest open-air theatre,[79] is an annual event lasting 11 days; a traditional cultural theatre festival or folk drama which begins on Ram Navami and ends on Rama avishke (Sanskrit meaning : anointing). The festival includes plays depicting various scenes from the Ramayana. The residents of various localities, or Sahis, are entrusted the task of performing the drama at the street corners.[80]

Samudra AratiEdit

Samudra arati of worship of the sea by disciples of the Matha at Puri

 

The Samudra arati is a daily tradition started by the present Shankaracharya 9 years ago.[81] The daily practise includes prayer and fire offering to the sea at Swargadwar in Puri by disciples of the Govardhan Matha. On Paush Purnima of every year the Shankaracharya himself comes out to offer prayers to the sea.

TransportEdit

 

Earlier, when roads did not exist, people used to walk or travel by animal-drawn vehicles or carriages along beaten tracks to reach Puri. Travel was by riverine craft along the Ganges up to Calcutta, and then on foot or by carriages. 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.[82] Puri is now well-connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways which connects Puri with Calcutta, and Khurda is an important railway junction on this route. The rail distance is about 499 kilometres (310 mi) from Calcutta[83] and 468 kilometres (291 mi) from Vishakhapatnam. Road network includes NH 203 that links the city with Bhubaneswar, the state capital, situated about 60 kilometres (37 mi) away. NH 203 B connects the city with Satapada via Brahmagiri. Marine drive, which is part of NH 203 A, connects Puri with Konark. The nearest airport is the Biju Patnaik International Airport at Bhubaneswar.[57] Puri railway station is among the top hundred booking stations of the Indian Railways.[84]

Arts and craftsEdit

Sand artEdit

Sand art of a Baby Elephant

 

Sand art is a special art form that is created on the beaches of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. Sculptures of various gods and famous people are now created in sand by amateur artists. These are temporary in nature as they get washed away by waves. This art form has gained international fame in recent years. One of the famed sand artists of Odisha is Sudarshan Patnaik. He established the Golden Sand Art Institute in 1995, in the open air on the shores of Bay of Bengal, to provide training to students interested in this art form.[85][80]

Appliqué artEdit

An applique art work

 

Appliqué art, which is a stitching-based craft unlike embroidery, was pioneered by Hatta Maharana of Pipili. It is widely used in Puri, both for decoration of the deities and for sale. Maharana's family members are employed as darjis or tailors or sebaks by the Maharaja of Puri. They prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. The appliqué works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coverings of dummy horses and cows, and other household textiles; these are marketed in Puri. The cloth used is made in dark colours of red, black, yellow, green, blue and turquoise blue.[86]

CultureEdit

Odissi dancer

 

Cultural activities, including the annual religious festivals, in Puri are: The Puri Beach Festival held from 5 to 9 November every year, and the Shreekshetra Utsav held from 20 December to 2 January every year. The cultural programmes include unique sand art, display of local and traditional handicrafts and food festival.[87] In addition, cultural programmes are held for two hours on every second Saturday of the month at the district Collector's Conference Hall near Sea Beach Police Station. Odissi dance, Odissi music and folk dances are part of this event.[87] Odissi dance is the cultural heritage of Puri. This dance form originated in Puri from the dances performed by Devadasis (Maharis) attached to the Jagannatha Temple who performed dances in the Nata mandapa of the temple to please the deities. Though the devadasi practice has been discontinued, the dance form has become modern and classical and is widely popular; many of the Odissi virtuoso artists and gurus (teachers) are from Puri.[88] Some of the famous Odissi dancers are Kelucharan Mohapatra, Mayadhar Raut, Sonal Mansingh, Sanjukta Panigrahi and many more

EducationEdit

Samanta Chandra Sekhar College, Puri

 

Some of the educational institutions in Puri are:

 

Ghanashyama Hemalata Institute of Technology and Management

Gangadhar Mohapatra Law College, established in 1981[89]

Extension Unit of Regional Research Institute of Homoeopathy, Puri, under Central Council for Research in Homoeopathy (CCRH), New Delhi; established in March 2006 [90]

Shri Jagannath Sanskrit University, established in July 1981[91]

Gopabandhu Ayurveda Mahavidyalaya, a college and hospital where treatment and training is based on Ayurveda school of medicine [92]

The Industrial Training Institute, a premier technical institution to provide education to skilled, committed & talented technicians was established in 1966 by the Government of India[93]

Blessed Sacrament High School established in 1952 is otherwise known as Puri convent. It is one of the best schools in the city. The school features classes 1 to 10. It is located in VIP Road, Puri.

 

Puri peopleEdit

 

Jayee Rajguru - Freedom fighter

Chakhi Khuntia (Chandan Hajuri) – Freedom fighter [94]

Utkalmani Pandit Gopabandhu Das – Social worker

Pandit Nilakantha Das – Social activist

Bhaktakabi Madhusudan Rao – Odia Poet

Padma Vibhushan Kelucharan Mohapatra – Odissi dancer

Padma Shri Pankaj Charan Das – Odissi dancer

Padma Shri Pandit Sadashiv Rathasharma – Scholar and Preacher of Shri Jagannatha Culture

Padma Vibhushan Raghunath Mohapatra – Architect and sculptor

Padma Shri Sudarshan Pattnaik – Sand Artist

Baisali Mohanty - ALC Global Fellow at University of Oxford, United Kingdom

Rituraj Mohanty – Singer

Mirit Ben-Nun paints women, who are called nowadays “career women”; independent women, who are not dependent on men or husbands, who have their own room, their own office, own studio (their own bank account) and their own dream. The writer Virginia Wolf believed that it all begins with “your own room”, a defined space, even a small one, that has four walls and a door and is all yours; there you can recognize the dream, and be who you are. The women Mirit chose to paint also have a key phrase that leads them in life: “Go your way and leave the doubters behind” (Lior Finkel-Perl); “Put an anchor of ability within you” (Imi Eiron) and also more concise messages like that of Tamar Ish-Shalom: “Do not forget to breathe” or of the economist Karnit Flug, former governor of The Bank of Israel: “Economy is not everything.” How true. Mirit Ben-Nun dizzyingly integrates all of this into her private career, a colorful and spectacular painting, which ranges from Aboriginal diligence to feminist consciousness. Ben-Nun adorns the successful women with a tremendous abundance of colors and patterns, generously and with joy of life she wraps them with ‘mandorlas’ (almond-like shape), which surround each other and create “Babushkas”. Like the women, so do Ben-Nun’s models split unexpectedly, creating intersections and interchanges withing the painting, hinting at new paths. These successful, independent, opinionated women receive a gift from Mirit: they are raised to a level of energy rich in particles, but one that plants them in the heart of it all, they are both the citron and the nucleus. They are the smallest babushka, the princess.

Mirit Ben-Nun, an independent woman, who set out without support and without orderly studies, stubbornly made her own way, her own dream, added to her a parade of women, who like Einat Paz, think “better things happen to those who do”.

Tali Tamir

‘Your Own Dream’ is a modern Pop art style exhibit of paintings of women, by the feminine spirit of the artist, Mirit Ben-Nun. The painting series of the women was created and inspired by the book “Presence. Impact. Leadership”, and the majority of the women painted in the exhibit participate in this book by Dr. Efrat Liani, published by Kineret Zemorah Dvir.

 

Las dependencias de la institución que gobierna la Ciudad de San Sebastián están situadas en el edificio construido en el año 1.887 para el antiguo Casino de la ciudad, junto a la bahía de la Concha.

 

.... Tras el cierre del Casino - por la prohibición del juego en 1.924 -

el Ayuntamiento se trasladó a este edificio en enero del año 1945, dejando las antiguas dependencias de la " Casa Consistorial " que

se encontraba situada en la "Plaza de la Constitución" (parte vieja), que se convirtió en la actual sede de la Biblioteca Municipal.

  

Commercy (55)

 

Commercy dates back to the 9th century, and at that time its lords were dependent on the bishop of Metz. In 1544 it was besieged by Charles V in person. For some time the lordship was in the hands of Jean François Paul de Gondi, cardinal de Retz, who lived in the town for a number of years, and there composed his memoirs. From him it was purchased by Charles IV, Duke of Lorraine. In 1744 it became the residence of Stanisław Leszczyński, king of Poland, who spent a great deal of care on the embellishment of the town, castle and neighbourhood.

 

Commercy is the home of the Madeleine, a traditional small cake. The commune has a population of 5,386 (2019).

 

Source: en.wikipedia.org/wiki/Commercy

 

The Château de Commercy is a castle in the town of Commercy, in the Meuse department of France. It was the principal residence of the reigning Prince of Commercy and was built by Charles Henri de Lorraine. The site, château and grounds, was classified Monument historique in 1960.

 

In 1708, Charles Henri de Lorraine, prince de Vaudémont, a legitimised son of the Duke of Lorraine, began to reconstruct the old building to designs by Germain Boffrand. At the same time, Boffrand had also started work on the nearby Château de Lunéville, then the residence of Charles Henri's half-cousin Léopold de Lorraine, the then Duke of Lorraine.

 

In 1723, Léopold was given the Principality of Commercy at the death of Charles Henri who died without heir. As such, Commercy became another land holding of the House of Lorraine. In 1729, Léopold died at Lunéville. He was succeeded by his son, François III de Lorraine, future spouse of the Empress Maria Theresa of Austria.

 

At the end of War of the Polish Succession in 1737, the Duchies of Lorraine and Bar were ceded to the landless ex-king of Poland, Stanislas Leszczyński, father of Marie Leszczyńska, Louis XV's Queen consort. As Stanislas moved into the ducal palace at Lunéville, the Principality of Commercy was given to the widow of Léopold, the dowager duchess of Lorraine, Élisabeth Charlotte d'Orléans niece of Louis XIV and sister of the deceased Philippe d'Orléans.

 

At the death of Stanislas, in 1766, the Duchies of Lorraine and Bar reverted to the Crown. The building then became quarters for a local cavalry unit.

 

Neglected, the gardens quickly became overgrown; the once great Parterre and the Grand Canal were destroyed, and their original site is today occupied by small buildings. Some old decorative pieces however can be seen on the shore of the Meuse river.

 

For decades, the area was a ruin. In the 19th century, it again served the military by being the quarters of a Garrison.

 

The 20th century saw the building being used as lodgings for soldiers in 1940 during World War II; on 31 August 1944, the château was heavily damaged by fire; and, in 1957, the city of Commercy acquired the ruins from the State in order to carry out its restoration. Completed in 1977, it included the reconstruction of the courtyard façade (above picture) facing the town, and the restoration of the handsome square in the shape of a horseshoe.

 

Today, the château houses Commercy's town hall, municipal library, and several administrative offices.

 

Source: en.wikipedia.org/wiki/Ch%C3%A2teau_de_Commercy

15/52

I have been feeling pretty down this past week but i'm slowing picking myself up.

view my blogpost about this set here.

 

Contact / hire me for a shoot if you're interested at sheryl_ily@hotmail.com

 

INSTAGRAM | BLOG | TWITTER | TUMBLR

 

Model: Kong Shukei

Commercy (55)

 

Commercy dates back to the 9th century, and at that time its lords were dependent on the bishop of Metz. In 1544 it was besieged by Charles V in person. For some time the lordship was in the hands of Jean François Paul de Gondi, cardinal de Retz, who lived in the town for a number of years, and there composed his memoirs. From him it was purchased by Charles IV, Duke of Lorraine. In 1744 it became the residence of Stanisław Leszczyński, king of Poland, who spent a great deal of care on the embellishment of the town, castle and neighbourhood.

 

Commercy is the home of the Madeleine, a traditional small cake. The commune has a population of 5,386 (2019).

 

Source: en.wikipedia.org/wiki/Commercy

 

The Château de Commercy is a castle in the town of Commercy, in the Meuse department of France. It was the principal residence of the reigning Prince of Commercy and was built by Charles Henri de Lorraine. The site, château and grounds, was classified Monument historique in 1960.

 

In 1708, Charles Henri de Lorraine, prince de Vaudémont, a legitimised son of the Duke of Lorraine, began to reconstruct the old building to designs by Germain Boffrand. At the same time, Boffrand had also started work on the nearby Château de Lunéville, then the residence of Charles Henri's half-cousin Léopold de Lorraine, the then Duke of Lorraine.

 

In 1723, Léopold was given the Principality of Commercy at the death of Charles Henri who died without heir. As such, Commercy became another land holding of the House of Lorraine. In 1729, Léopold died at Lunéville. He was succeeded by his son, François III de Lorraine, future spouse of the Empress Maria Theresa of Austria.

 

At the end of War of the Polish Succession in 1737, the Duchies of Lorraine and Bar were ceded to the landless ex-king of Poland, Stanislas Leszczyński, father of Marie Leszczyńska, Louis XV's Queen consort. As Stanislas moved into the ducal palace at Lunéville, the Principality of Commercy was given to the widow of Léopold, the dowager duchess of Lorraine, Élisabeth Charlotte d'Orléans niece of Louis XIV and sister of the deceased Philippe d'Orléans.

 

At the death of Stanislas, in 1766, the Duchies of Lorraine and Bar reverted to the Crown. The building then became quarters for a local cavalry unit.

 

Neglected, the gardens quickly became overgrown; the once great Parterre and the Grand Canal were destroyed, and their original site is today occupied by small buildings. Some old decorative pieces however can be seen on the shore of the Meuse river.

 

For decades, the area was a ruin. In the 19th century, it again served the military by being the quarters of a Garrison.

 

The 20th century saw the building being used as lodgings for soldiers in 1940 during World War II; on 31 August 1944, the château was heavily damaged by fire; and, in 1957, the city of Commercy acquired the ruins from the State in order to carry out its restoration. Completed in 1977, it included the reconstruction of the courtyard façade (above picture) facing the town, and the restoration of the handsome square in the shape of a horseshoe.

 

Today, the château houses Commercy's town hall, municipal library, and several administrative offices.

 

Source: en.wikipedia.org/wiki/Ch%C3%A2teau_de_Commercy

en.wikipedia.org/wiki/Immaterialism

 

Subjective idealism, or empirical idealism, is the monistic metaphysical doctrine that only minds and mental contents exist. It entails and is generally identified or associated with immaterialism, the doctrine that material things do not exist.

 

It is the contrary of eliminative materialism, the doctrine that only material things, and no mental things, exist.

 

Subjective idealism: This form of idealism is "subjective" not because it denies that there is an objective reality, but because it asserts that this reality is completely dependent upon the minds of the subjects that perceive it.

 

en.wikipedia.org/wiki/Immanuel_Kant

Kant believed that the concepts of space and time are integral to all human experience, as are our concepts of cause and effect. One important consequence of this view is that one never hasdirect experience of things, the so-called noumenalworld, and that what we do experience is thephenomenal world as conveyed by our senses.

  

Kant aimed to resolve disputes between empirical andrationalist approaches. The former asserted that all knowledge comes through experience; the latter maintained that reason and innate ideas were prior. Kant argued that experience is purely subjective without first being processed by pure reason. He also said that using reason without applying it to experience only leads to theoretical illusions.

  

The notion of the "thing in itself" was much discussed by those who came after Kant. It was argued that since the "thing in itself" was unknowable its existence could not simply be assumed. Rather than arbitrarily switching to an account that was ungrounded in anything supposed to be the "real," as did the German Idealists, another group arose to ask how our (presumably reliable) accounts of a coherent and rule-abiding universe were actually grounded. This new kind of philosophy became known as Phenomenology, and its founder was Edmund Husserl.

  

Kant, however, contests this: he claims that elementary mathematics, like arithmetic, is synthetic a priori, in that its statements provide new knowledge, but knowledge that is not derived from experience. This becomes part of his over-all argument for transcendental idealism. That is, he argues that the possibility of experience depends on certain necessary conditions — which he calls a priori forms — and that these conditions structure and hold true of the world of experience. In so doing, his main claims in the "Transcendental Aesthetic" are that mathematic judgments are synthetic a priori and in addition, that Space and Time are not derived from experience but rather are its preconditions.

  

Kant asserts that experience is based both upon the perception of external objects and a priori knowledge.[39] The external world, he writes, provides those things that we sense. It is our mind, though, that processes this information about the world and gives it order, allowing us to comprehend it. Our mind supplies the conditions of space and time to experience objects. According to the "transcendental unity of apperception", the concepts of the mind (Understanding) and the perceptions or intuitions that garner information from phenomena (Sensibility) are synthesized by comprehension. Without the concepts, intuitions are nondescript; without the intuitions, concepts are meaningless — thus the famous statement, "Thoughts without content are empty, intuitions without concepts are blind."

Judgments are, for Kant, the preconditions of any thought. Man thinks via judgments, so all possible judgments must be listed and the perceptions connected within them put aside, so as to make it possible to examine the moments when the understanding is engaged in constructing judgments.

Kant ran into a problem with his theory that the mind plays a part in producing objective knowledge. Intuitions and categories are entirely disparate, so how can they interact? Kant's solution is the schema: a priori principles by which the transcendental imagination connects concepts with intuitions through time. All the principles are temporally bound, for if a concept is purely a priori, as the categories are, then they must apply for all times. Hence there are principles such as substance is that which endures through time, and the cause must always be prior to the effect

Transcendental idealism is a doctrine founded by German philosopher Immanuel Kant in the 18th century. Kant's doctrine maintains that human experience of things is similar to the way they appear to us — implying a fundamentally subject-based component, rather than being an activity that directly (and therefore without any obvious causal link) comprehends the things as they are in and of themselves.

Xenophanes of Colophon in 530 BC anticipated Kant's epistemology in his reflections on certainty. "And as for certain truth, no man has seen it, nor will there ever be a man who knows about the gods and about all the things I mention.

Briefly, Schopenhauer described transcendental idealism as a "distinction between the phenomenon and the thing in itself, and a recognition that only the phenomenon is accessible to us because "we do not know either ourselves or things as they are in themselves, but merely as they appear."[4] Some of Schopenhauer's comments on the definition of the word "transcendental" are as follows:

Transcendental is the philosophy that makes us aware of the fact that the first and essential laws of this world that are presented to us are rooted in our brain and are therefore known a priori. It is called transcendental because it goes beyond the whole given phantasmagoria to the origin thereof. Therefore, as I have said, only the Critique of Pure Reason and generally the critical (that is to say, Kantian) philosophy are transcendental.

Realism can also be promoted in an unqualified sense, in which case it asserts the mind-independent existence of a visible world, as opposed to skepticism and solipsism. Philosophers who profess realism state that truth consists in the mind's correspondence to reality.[1]

Realists tend to believe that whatever we believe now is only an approximation of reality and that every new observation brings us closer to understanding reality.[2] In its Kantian sense, realism is contrasted with idealism. In a contemporary sense, realism is contrasted with anti-realism, primarily in the philosophy of science.

Naïve realism[edit]

Naïve realism, also known as direct realism, is a philosophy of mind rooted in a common sense theory of perception that claims that the senses provide us with direct awareness of the external world. In contrast, some forms of idealism assert that no world exists apart from mind-dependent ideas and some forms of skepticism say we cannot trust our senses. The realist view is that objects are composed of matter, occupy space and have properties, such as size, shape, texture, smell, taste and colour, that are usually perceived correctly. We perceive them as they really are. Objects obey the laws of physics and retain all their properties whether or not there is anyone to observe them

  

Stuckists claim that conceptual art is justified by the work of Marcel Duchamp, but that Duchamp's work is "anti-art by intent and effect". The Stuckists feel that "Duchamp's work was a protest against the stale, unthinking artistic establishment of his day", while "the great (but wholly unintentional) irony of postmodernism is that it is a direct equivalent of the conformist, unoriginal establishment that Duchamp attacked in the first place"

  

Obscurantism (French: obscurantisme, from the Latin obscurans, "darkening") is the practice of deliberately preventing the facts or the full details of some matter from becoming known. There are two common historical and intellectual denotations to Obscurantism: (1) deliberately restricting knowledge—opposition to the spread of knowledge, a policy of withholding knowledge from the public; and, (2) deliberate obscurity—an abstruse style (as in literature and art) characterized by deliberate vagueness.

St Ives (Cornish: Porth Ia, meaning "St Ia’s cove") is a seaside town, civil parish and port in Cornwall. The town lies north of Penzance and west of Camborne on the coast of the Celtic Sea. In former times it was commercially dependent on fishing. The decline in fishing, however, caused a shift in commercial emphasis, and the town is now primarily a popular seaside resort, notably achieving the title of Best UK Seaside Town from the British Travel Awards in both 2010 and 2011. St Ives was incorporated by Royal Charter in 1639. St Ives has become renowned for its number of artists. It was named best seaside town of 2007 by The Guardian newspaper. It should not be confused with St Ive, a village and civil parish in south-east Cornwall.

 

The origin of St Ives is attributed in legend to the arrival of the Irish saint Ia of Cornwall, in the 5th century. The parish church bears her name, and the name St Ives derives from it.

 

The Sloop Inn, which lies on the wharf was a fisherman's pub for many centuries and is dated to "circa 1312", making it one of the oldest inns in Cornwall. The town was the site of a particularly notable atrocity during the Prayer Book Rebellion of 1549. The English provost marshal, Anthony Kingston, came to St Ives and invited the portreeve, John Payne, to lunch at an inn. He asked the portreeve to have the gallows erected during the course of the lunch. Afterwards the portreeve and the Provost Marshal walked down to the gallows; the Provost Marshal then ordered the portreeve to mount the gallows. The portreeve was then hanged for being a "busy rebel".

 

The seal of St Ives is Argent, an ivy branch overspreading the whole field Vert, with the legend Sigillum Burgi St. Ives in Com. Cornub. 1690.

 

During the Spanish Armada of 1597, two Spanish ships, a bark and a pinnace, had made their way to St Ives to seek shelter from the storm which had dispersed the Spanish fleet. They were captured by the English warship Warspite of Sir Walter Raleigh leaking from the same storm. The information given by the prisoners was vital on learning the Armada's objectives.

 

From medieval times fishing was important at St Ives; it was one of the most important fishing ports on the north Cornish coast. The original pier's construction date is unknown but the first reference to St Ives having a pier was in 1478 in William Worcester's 'Itinerary'. The pier was re-built by John Smeaton between 1766 and 1770 after falling into disrepair. It was lengthened at a later date. The octagonal lookout with a cupola belongs to Smeaton's design.

 

A. K. Hamilton Jenkin describes how the St Ives fisherman strictly observed Sunday as a day of rest. St Ives was a very busy fishing port and seining was the usual method of fishing. Seining was carried out by a set of three boats of different sizes, the largest two carrying seine nets of different sizes. The total number of crew was seventeen or eighteen. However this came to an end in 1924. In the decade 1747–1756 the total number of pilchards dispatched from the four principal Cornish ports of Falmouth, Fowey, Penzance, and St Ives averaged 30,000 hogsheads annually (making a total of 900 million fish). Much greater catches were achieved in 1790 and 1796. In 1847 the exports of pilchards from Cornwall amounted to 40,883 hogsheads or 122 million fish while the greatest number ever taken in one seine was 5,600 hogsheads at St Ives in 1868. The bulk of the catch was exported to Italy: for example, in 1830, 6400 hogsheads were sent to Mediterranean ports. From 1829 to 1838, the yearly average for this trade was 9000 hogsheads.

 

Once the spring mackerel season ends, the fishing fleet head north. In July 1882, ninety luggers and six hundred men were engaged in the Scottish herring fishery.

 

While commercial fishing is much reduced, the harbour is still in use, often as well for recreational boating, tourist fishing and day trips to the nearby seal colonies on the Carrack Rocks and other locations along the coast. Recently, a class of Victorian fishing boat unique to St Ives, known as a "jumbo," has been replicated by boatbuilder Jonny Nance to celebrate the town's maritime heritage. Today's jumbos are operated by the St Ives Jumbo Association.

 

The modern seaside resort developed as a result of the arrival of the St Ives Bay branch line from St Erth, part of the Great Western Railway in 1877. With it came a new generation of Victorian seaside holidaymakers. Much of the town was built during the latter part of the 19th century. The railway, which winds along the cliffs and bays, survived the Beeching cuts and has become a tourist attraction itself.

 

In 1952, the Royal Navy warship HMS Wave ran aground near the town. The ship was later salvaged, repaired and returned to service. A propeller believed to be from HMS Wave was washed ashore in 2008.

 

In 1999, the town was the first landfall of the solar eclipse of 11 August 1999. The Tate St Ives displayed an exhibition called As Dark as Light, with art by Yuko Shiraishi, Garry Fabian Miller and local schoolchildren, to celebrate the event. A live BBC programme with the astronomer Patrick Moore was clouded out and the eclipse was missed.

 

St Ives is on the western shore of St Ives Bay, its harbour sheltered by St Ives Island (a headland) and Smeaton's pier. Close to the harbour, in the old part of the town, the streets are narrow and uneven while its wider streets are in the newer parts of the town on rising ground. The town has four beaches: Porthmeor a surfing beach, Porthgwidden a small sandy cove, Harbour by the working port and Porthminster which has almost half a mile of sand. St Ives has an oceanic climate and has some of the mildest winters and warmest summers in Britain and Northern Europe. It is therefore a popular tourist resort in the summer, and also benefits from an amount of sunshine per year that is above the national average. The South West Coast Path passes through the town.

 

Early-20th-century figures in St Ives appear in Virginia Woolf's reflections contained in "A Sketch of the Past", from Moments of Being, "...I could fill pages remembering one thing after another. All together made the summer at St. Ives the best beginning to life imaginable. Her 1927 novel To the Lighthouse is said to have been influenced by the view from Talland House where she stayed with her parents on family holidays.

 

This St Ives is generally believed to be the one referred to in the famous Nursery Rhyme "As I was going to St Ives".

 

The Cornish language poet Mick Paynter is resident in St Ives.

 

Modern-day novelist Elizabeth Day, author of The Party, writes many of her novels whilst staying in St Andrews Street in St Ives.

 

The Ulysses Moore series of books, written by Pierdomenico Baccalario are based in the hypothetical village of Kilmore Cove near Zennor and St Ives.

 

The St Ives Literature Festival is an annual week-long event, started in 2008, in May. Open air performances are held in Norway Square and the St Ives Arts Club, as well as talks, workshops and live music.

 

In 1978/1979 the town, the pub The Sloop Inn and Barnoon Cemetery were filmed and appeared in Jerry Jameson's film Raise the Titanic released in 1980.

 

The Discovery Travel and Living programme Beach Café, featuring Australian chef Michael Smith, was filmed in St Ives.

 

In 2002, the town came to international prominence during a WWF Storyline between Stephanie McMahon and Triple H. The couple had arranged to see a British doctor in order to give proof to Triple H that Miss. McMahon was in fact pregnant. The British doctor was revealed to be just in fact an actor working for Tourism in St. Ives. Miss McMahon was indeed revealed not to be pregnant.

 

(Wikipedia)

 

St Ives (Kornisch Porth Ia [KK], Porth Ya [UCR]) ist eine Stadt in der Grafschaft Cornwall in England und zählt etwa 11.000 Einwohner. Der Name leitet sich von der kornischen Heiligen Ia ab, nach welcher die Kirche im Ort, St Ia’s Church, benannt ist. St Ives ist als beliebter Ferienort und Künstlerkolonie bekannt.

 

Im Jahr 1877 wurde eine Eisenbahnstrecke von der nahegelegenen Gemeinde St Erth nach St Ives gebaut. Die Stadt wurde danach zum beliebten Ausflugs- und Ferienort, nicht zuletzt deshalb, weil sich im Ort selbst zwei große Strände (Porthminster Beach und Porthmeor Beach) und ein weiterer kleiner Strand (Porthgwidden Beach) befinden.

 

In der Nähe findet man die Carbis Bay und den kilometerlangen Strand der St Ives Bay. Alle Strände sind bereits mehrfach ausgezeichnet worden aufgrund ihrer Lage, ihrer Blicke und ihres feinen weißen Sandes.

 

Der schottische Maler Thomas Millie Dow (1848–1919) zog 1894 nach St Ives und wohnte dort bis zu seinem Tod. Er erwarb 1895 das Talland House von Leslie Stephen, Vater von Virginia Woolf.

 

Bernard Leach (1887–1979) und der Japaner Shoji Hamada (1894–1978) begründeten 1920 die Leach Pottery in St Ives. Sie stellten Töpferwaren unter dem Gesichtspunkt westlicher und östlicher Kunst und Philosophie her. Leach arbeitete bis zum Jahr 1972; fünf Jahre später, 1977, zeigte das Victoria and Albert Museum in London seine Arbeiten. Die Leach Pottery ist noch in Betrieb und unterhält ein kleines Museum, das Leachs Werke und die seiner Schüler zeigt.

 

Ben Nicholson, Alfred Wallis und Christopher Wood gründeten 1928 in der Stadt eine Künstlerkolonie. 1993 eröffnete die Londoner Tate Gallery einen Ableger in St Ives am Porthmeor Beach mit den Werken der dort wirkenden Künstler wie beispielsweise Ben Nicholson und seine Frau Barbara Hepworth, eine der berühmtesten englischen Bildhauerinnen, deren Werke auch in einem eigenen, idyllisch gelegenen Museum, ihrem früheren (Trewyn-)Studio, zu sehen sind.

 

In St Ives lebt seit 1974 auch ein bedeutender moderner Maler: Roy Ray (* 1936), der der kornischen Sprache und Landschaft mit seinen Bildern Ausdruck verleiht. 1913 wurde der Komponist George Lloyd in St Ives geboren.

 

Die britische Schriftstellerin Virginia Woolf verbrachte als Kind mit ihrer Familie von 1882 bis 1894 die Sommermonate in St Ives. Woolf, die eine sehr unglückliche Jugend erlebte, widmete St Ives und Cornwall später den Roman Jacobs Zimmer. Auch ihr Roman Die Fahrt zum Leuchtturm ist – obwohl auf der Hebrideninsel Skye angesiedelt – eine Reminiszenz an St Ives. Das frühere Sommerhaus von Woolfs Vater Leslie Stephen, Talland House, liegt in der Nähe von Porthminster Beach. Es war von 1882 bis 1895 im Besitz der Familie Stephen.

 

In St Ives spielen auch einige Romane wie zum Beispiel Die Muschelsucher der auch in Deutschland populären Schriftstellerin Rosamunde Pilcher, deren Geburtsort Lelant nicht weit entfernt ist. St Ives heißt in ihren Büchern Porthkerris und diente oft als Kulisse für die in Deutschland ebenfalls bekannten Romanverfilmungen.

 

(Wikipedia)

La Rudbeckia laciniata es una planta perenne de crecimiento vertical que puede alcanzar hasta los 2 metros de altura y que atrae a las mariposas, debido al despliegue de sus brillantes colores durante el verano.

 

Se introdujo en Europa en 1640 procedente de Norteamérica, y su nombre Rudbeckiase lo dió el gran botánico Linneo en honor de su profesor Olof Rudbeck.

 

Es muy parecida a la Equinácea, con la diferencia de que sus pétalos suelen ser amarilllos o anaranjados, mientras en la Equinácea son purpúreos o rosados.

También se parece mucho a las margaritas, aunque sus pétalos están dispuestos en forma de cono, hacía abajo.

 

En inglés se la conoce como Tall coneflower, Cutleaf coneflower, Green-headed Coneflower, Goldenglow, Thimbleweed y en castellano como Fulgor dorado, Fulgor dorado silvestre,Fflor cónica alta y Planta de dependencia.

  

On Thursday 12 July 2018, US president Donald Trump, the most dangerous man in the world, was welcomed to the United Kingdom by the British prime minister Theresa May. The following day the streets of London witnessed the biggest protest for over a decade as thousands marched on Trafalgar Square to express their anger at the British government extending a red carpet welcome for Trump.

 

Protesters pointed out the extreme threat to democracy, to those dependent on welfare, to womens' rights, to civil rights generally and even to the survival of humankind which Trump presents. Such assertions might seem extreme, but they are unfortunately fully justifiable.

 

As the president of what is by far the richest and most powerful country on earth, Trump has dedicated his term to accelerating the US addiction to fossil fuels and agribusiness, dismantling the Environmental Protection Agency and withdrawing America from the Paris Climate Accords, thereby accelerating global warming and climate change and presenting a huge threat to the continued existence of humankind.

 

Trump's presidency also marks another dangerous step in the erosion of democracy in the United States. Far from "draining the swamp" as he promised, Trump has surrounded himself with powerful figures from big business, especially major financial institutions such as Goldman Sachs, as well as his friends and allies in the fossil fuel and defence industires.

 

Government policy, more and more, reflects the direct interests of concentrated private power with the public having less and less influence. At the same time the Trump presidency has allied itself with some of the most ruthless regimes in the world and is profiting from Saudi Arabia's illegal war of aggression in Yemen which has created the world's worst humanitarian crisis. A serious war crime in which Donald Trump and Theresa May are both complicit.

 

Trump has also been keen to patronise the extreme nationalist constituency in the United States and through preaching a propaganda of fear his presidency has managed to oversee some of the most racist immigration policies ever to be implemented in the United States, targeted almost exclusively at Muslim countries - Iran, Libya, Somalia, Syria and Yemen. Ironically, all of them have been massively destabilized and impoverished by US foreign policy.

 

He was also responsible for the ruthless decision to separate children from their parents as they cross into the United States from Mexico, in his determination to block immigration from central America, where decades of US illegal intervention, including the CIA funded Contra terror operations in Nicaragua and enforced free trade (under NAFTA or IMF rules) have devastated the region and merely enhanced the power of corrupt corporate elites and drug cartels.

 

As if this was not enough to worry about, Trump has also authorized a huge increase in both US defence spending and in the US nuclear arsenal, and changed the strategic posture of the US so that nuclear weapons can be used even for offensive operations and even when their use is not required to preempt a nuclear strike by an enemy power.

 

As any historian of conflict since the Second World War knows, it is only by a miracle that humankind has survived since 1945 without a nuclear war. Now the situation is more dangerous than ever before. Not only are we are now dependent on Trump's extremely unpredictable temperament but also increasingly on automated systems which can easily malfunction.

 

Trump and Republicans maintain they need to spend heavily on military equipment in order to counter the supposed Russian threat. However they seldom remind the public that the United States already spends almost as much as the rest of the world combined on defence and that Russia's expenditure is far behind both that of the United States and only on about the same level of Saudi Arabia, and spends only 10% of what NATO spends.

 

It has also to be remembered that it is NATO and US forces which are operating right on the Russian border, not Russian forces on the American border. Russia's defence spending is clearly recognised by academics to be primarily defensive and responsive to US spending. What is desperately needed is a serious international dialogue at the highest level to decrease the danger of conflict, especially the risk of a terminal nuclear war and begin a process of multilateral disarmament.

   

Qué comen las mariposas

La alimentación de las mariposas varía en dependencia de la etapa del desarrollo en que se encuentren. En su forma de larva u oruga presenta un aparato bucal de tipo masticador, por lo que devoran todo tipo de material vegetal como hojas, flores, frutos, tallos, raíces. Es por esto que las orugas se consideran plagas importantes para los cultivos.

Las mariposas adultas a excepción de la familia Micropterigidae (que mantienen su capacidad masticatoria por lo que se alimentan de polen, esporas de hongos, etc), se alimentan libando. Absorben el néctar de las flores u otras sustancias líquidas mediante su aparato bucal lamedor-chupador. No obstante existen especies que tienen un ciclo vital corto y en su fase adulta no llegan a alimentarse, sino que destinan todas sus energías a reproducirse antes de morir.

 

www.anipedia.net/mariposas/#Que_comen_las_mariposas

 

David M. Rubenstein Family Giant Panda Habitat, Smithsonian's National Zoological Park, Washington, DC

 

Bei Bei is in a tumbling mood as he runs after Mei and tries to engage in some play from 11:55 am–12:45 pm am in normal time. The jingle is Acoustic Sunrise..

my favorite photos > www.flickr.com/photos/roderickma/sets/72157623272274082/

my photo sets > www.flickr.com/photos/roderickma/sets

Mirit Ben-Nun paints women, who are called nowadays “career women”; independent women, who are not dependent on men or husbands, who havetheir own room, their own office, own studio (their own bank account) and their own dream. The writer Virginia Wolf believed that it all begins with “your own room”, a defined space, even a small one, that has four walls and a door and is all yours; there you can recognize the dream, and be who you are. The women Mirit chose to paint also have a key phrase that leads them in life: “Go your way and leave the doubters behind” (Lior Finkel-Perl); “Put an anchor of ability within you” (Imi Eiron) and also more concise messages like that of Tamar Ish-Shalom: “Do not forget to breathe” or of the economist Karnit Flug, former governor of The Bank of Israel: “Economy is not everything.” How true. Mirit Ben-Nun dizzyingly integrates all of this into her private career, a colorful and spectacular painting, which ranges from Aboriginal diligence to feminist consciousness. Ben-Nun adorns the successful women with a tremendous abundance of colors and patterns, generously and with joy of life she wraps them with ‘mandorlas’ (almond-like shape), which surround each other and create “Babushkas”. Like the women, so do Ben-Nun’s models split unexpectedly, creating intersections and overpass withing the painting, implying new paths. These successful, independent, opinionated women receive a gift from Mirit: they are raised to a level of energy rich in particles, but one that plants them in the heart of it all, they are both the citron and the nucleus. They are the smallest babushka, the princess.

Mirit Ben-Nun, an independent woman, who embarked without support nor formal education, on stubbornly making her own way, her own dream. She does that accompanied by a parade of women, who similarly to Einat Paz think “better things happen to those who do”.

Tali Tamir

‘Your Own Dream’ is a modern Pop art style exhibit of paintings of women, by the feminine spirit of the artist, Mirit Ben-Nun. The painting series of the women was created and inspired by the book “Presence. Impact. Leadership”, and the majority of the women painted in the exhibit participate in this book by Dr. Efrat Liani, published by Kineret Zemorah Dvir.

 

Mirit Ben-Nun paints women, who are called nowadays “career women”; independent women, who are not dependent on men or husbands, who havetheir own room, their own office, own studio (their own bank account) and their own dream. The writer Virginia Wolf believed that it all begins with “your own room”, a defined space, even a small one, that has four walls and a door and is all yours; there you can recognize the dream, and be who you are. The women Mirit chose to paint also have a key phrase that leads them in life: “Go your way and leave the doubters behind” (Lior Finkel-Perl); “Put an anchor of ability within you” (Imi Eiron) and also more concise messages like that of Tamar Ish-Shalom: “Do not forget to breathe” or of the economist Karnit Flug, former governor of The Bank of Israel: “Economy is not everything.” How true. Mirit Ben-Nun dizzyingly integrates all of this into her private career, a colorful and spectacular painting, which ranges from Aboriginal diligence to feminist consciousness. Ben-Nun adorns the successful women with a tremendous abundance of colors and patterns, generously and with joy of life she wraps them with ‘mandorlas’ (almond-like shape), which surround each other and create “Babushkas”. Like the women, so do Ben-Nun’s models split unexpectedly, creating intersections and overpass withing the painting, implying new paths. These successful, independent, opinionated women receive a gift from Mirit: they are raised to a level of energy rich in particles, but one that plants them in the heart of it all, they are both the citron and the nucleus. They are the smallest babushka, the princess.

Mirit Ben-Nun, an independent woman, who embarked without support nor formal education, on stubbornly making her own way, her own dream. She does that accompanied by a parade of women, who similarly to Einat Paz think “better things happen to those who do”.

Tali Tamir

‘Your Own Dream’ is a modern Pop art style exhibit of paintings of women, by the feminine spirit of the artist, Mirit Ben-Nun. The painting series of the women was created and inspired by the book “Presence. Impact. Leadership”, and the majority of the women painted in the exhibit participate in this book by Dr. Efrat Liani, published by Kineret Zemorah Dvir.

 

Commercy (55)

 

Commercy dates back to the 9th century, and at that time its lords were dependent on the bishop of Metz. In 1544 it was besieged by Charles V in person. For some time the lordship was in the hands of Jean François Paul de Gondi, cardinal de Retz, who lived in the town for a number of years, and there composed his memoirs. From him it was purchased by Charles IV, Duke of Lorraine. In 1744 it became the residence of Stanisław Leszczyński, king of Poland, who spent a great deal of care on the embellishment of the town, castle and neighbourhood.

 

Commercy is the home of the Madeleine, a traditional small cake. The commune has a population of 5,386 (2019).

 

Source: en.wikipedia.org/wiki/Commercy

 

The Château de Commercy is a castle in the town of Commercy, in the Meuse department of France. It was the principal residence of the reigning Prince of Commercy and was built by Charles Henri de Lorraine. The site, château and grounds, was classified Monument historique in 1960.

 

In 1708, Charles Henri de Lorraine, prince de Vaudémont, a legitimised son of the Duke of Lorraine, began to reconstruct the old building to designs by Germain Boffrand. At the same time, Boffrand had also started work on the nearby Château de Lunéville, then the residence of Charles Henri's half-cousin Léopold de Lorraine, the then Duke of Lorraine.

 

In 1723, Léopold was given the Principality of Commercy at the death of Charles Henri who died without heir. As such, Commercy became another land holding of the House of Lorraine. In 1729, Léopold died at Lunéville. He was succeeded by his son, François III de Lorraine, future spouse of the Empress Maria Theresa of Austria.

 

At the end of War of the Polish Succession in 1737, the Duchies of Lorraine and Bar were ceded to the landless ex-king of Poland, Stanislas Leszczyński, father of Marie Leszczyńska, Louis XV's Queen consort. As Stanislas moved into the ducal palace at Lunéville, the Principality of Commercy was given to the widow of Léopold, the dowager duchess of Lorraine, Élisabeth Charlotte d'Orléans niece of Louis XIV and sister of the deceased Philippe d'Orléans.

 

At the death of Stanislas, in 1766, the Duchies of Lorraine and Bar reverted to the Crown. The building then became quarters for a local cavalry unit.

 

Neglected, the gardens quickly became overgrown; the once great Parterre and the Grand Canal were destroyed, and their original site is today occupied by small buildings. Some old decorative pieces however can be seen on the shore of the Meuse river.

 

For decades, the area was a ruin. In the 19th century, it again served the military by being the quarters of a Garrison.

 

The 20th century saw the building being used as lodgings for soldiers in 1940 during World War II; on 31 August 1944, the château was heavily damaged by fire; and, in 1957, the city of Commercy acquired the ruins from the State in order to carry out its restoration. Completed in 1977, it included the reconstruction of the courtyard façade (above picture) facing the town, and the restoration of the handsome square in the shape of a horseshoe.

 

Today, the château houses Commercy's town hall, municipal library, and several administrative offices.

 

Source: en.wikipedia.org/wiki/Ch%C3%A2teau_de_Commercy

NAIA MetroLink

 

Bus Number: 15004

Coachbuilder: Xiamen Golden Dragon Bus Company, Ltd. (Golden Dragon) / Trans-Oriental Motor Builders, Inc.

Body Model: Golden Dragon XML6103 "Marcopolo 2"

Air-Conditioning Unit: Dependent Overhead Unit.

Chassisl: GD XML6103J12

Suspension: Leaf Springs Suspension

Enginel: Yuchai YC6A240-20

Seating Configuration: 3x2 Seats

Seating : 56

 

Shot Location: Valenzuela City

 

flickriver.com/photos/javier1949/popular-interesting/

  

Palacio de Exposiciones y Congresos Ciudad de Oviedo (Buenavista)

C/ Arturo Álvarez Buylla s/n Oviedo, Asturias

Arquitecto: Santiago Calatrava. Concurso de proyectos 2000, obras 2003-2011.

Diseñado por el premio Príncipe de Asturias de las Artes en 1999, el arquitecto Santiago Calatrava, por su tamaño, envergadura y situación es uno de los edificios más singulares y controvertidos de la ciudad de Oviedo. Popularmente se le conoce como “el Cangrejo”. Se levanta en Buenavista, en el lugar que ocupó el antiguo estadio de fútbol Carlos Tartiere.

Su polémica construcción se inicia en 2003 con el derribo del antiguo estadio de fútbol, en 2007 se inauguran las dependencias administrativas del Principado de Asturias, y en 2008 el centro comercial. En 2010 se retoman las obras después de una paralización de cerca de 2 años, y en 2011 se inaugura el Palacio de Congresos.

El conjunto está constituido por un edificio central, de planta elíptica destinado a Palacio de Congresos y Exposiciones, otro perimetral en forma de U dedicado a hotel, oficinas y dependencias administrativas del Principado, y un basamento o plataforma subterránea dedicada a zona comercial que ocupa tres plantas, denominada Espacio Buenavista, con una superficie de 52.000 metros cuadrados, además de aparcamiento para más de 1.800 vehículos. Delante de la fachada principal se sitúa una zona verde con parque infantil.

El edificio central, dedicado al Palacio, se distribuye en tres niveles: en el inferior se encuentran el hall principal y el área expositiva, una sala de reuniones con un aforo para 217 personas y una sala multiusos; la planta intermedia da acceso al Auditorio que dispone de 2.144 butacas y está cubierto por una cúpula de acero blanco de 45 m de altura; finalmente en la tercera planta se organizan las 12 salas de reuniones, de las cuales 8 son modulares. Inicialmente cuenta con una cubierta móvil cuyos elementos pueden inclinarse permitiendo una mayor entrada de luz y modificando el aspecto exterior.

 

El edificio en "U", que rodea perimetralmente, por las fachadas laterales y trasera, el Palacio de Congresos, se destina a hotel, con 150 habitaciones, y a oficinas de las consejerías del Principado, con una superficie de 11.196 metros cuadrados. Se eleva unos 30 metros del suelo a partir de un complejo diseño de pórticos de acero que se construyen pieza a pieza, como un mecano, en forma de árbol, cada una compuesta a su vez por 6 subestructuras en voladizo, con los ascensores en el núcleo central.

Del Monte Land Transport Bus Company, Inc.

 

Bus Number: 247

Coachbuilder: Del Monte Motor Works, Corp.

Body Model: DMMC DM12

Air-Conditioning Unit: Dependent Overhead Unit

Chassis Hyundai KMJRJ18BPYC

Engine Hyundai D6AB

Suspension: Air-Suspension

Seating Configuration: 2x2

Capacity: 49

 

Shot Location: Gil Puyat

Military dependents' village_Taipei city

 

Better view in large

 

B l a c k M a g i c

Isarog Line Express Transport

 

Bus Number: S2

Coachbuilder: Suzhou King Long United Automotive Industry Company, Ltd. (Higer Bus)

Body Model: Higer V92W KLQ6129QWE3

Air-Conditioning Unit: Dependent Overhead Unit

Classification: Air-Conditioned Provincial Operation Bus

Chassis Model: Higer KLQ6122 (LKLR1KSM)

Engine Manufacturer: Hino Motors, Ltd.

Engine Model: Hino J08E-UT

Suspension: Air-Suspension

Seating Configuration: 1x1x1 Double-Decker beds

Capacity: 37

 

Shot Location: Bicol Isarog Transport Cubao Terminal

++++++FROM WIKIPEDIA ++++

 

Puri (About this soundlisten (help·info)) is a city and a Municipality in the state of Odisha in eastern India. It is the district headquarters of Puri district and is situated on the Bay of Bengal, 60 kilometres (37 mi) south of the state capital of Bhubaneswar. It is also known as Sri Jagannatha Dhama after the 12th-century Jagannatha Temple located in the city. It is one of the original Char Dham pilgrimage sites for Hindus.

Puri

 

ପୁରୀ

 

Puri is known by several names since the ancient times, and was locally known as "Sri Kshetra" and Lord Jagannatha temple is known as "Badadeula". Puri and the Jagannatha Temple were invaded 18 times by Hindu and Muslim rulers, from the 4th century AD till the early 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were part of British India from 1803 till India attained independence in August 1947. Even though princely states do not exist in India today, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious mathas or monasteries.

 

The economy of Puri is dependent on the religious importance of the Jagannatha Temple to the extent of nearly 80 percent. The 24 festivals, including 13 major ones, held every year in the temple complex contribute to the economy; 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 has been chosen as one of the heritage cities for Heritage City Development and Augmentation Yojana (HRIDAY) scheme of Government of India.

Geography and climateEdit

GeographyEdit

The Atharanala Bridge dating back to the 16th century at the entrance of Puri

 

Puri, located on the east coast of India on the Bay of Bengal, is in the centre of the Puri district. It is delimited by the Bay of Bengal on the southeast, the Mauza Sipaurubilla on the west, Mauza Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres (42 mi) 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 (6.3038 sq mi) spread over 30 wards, which includes a shore line of 5 kilometres (3.1 mi).[1]

 

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 (also known as "Ashokan Tosali"). Then the land was drained by a tributary of the Bhargavi River, a branch of the Mahanadi River. This branch underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could 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 5 miles (8.0 km) in an east-west direction and a width of 2 miles (3.2 km) in north-south direction. The estuary of the Bhargavi River has a shallow depth of just 5 feet (1.5 m) and the process of siltation continues. According to a 15th-century Odia writer Saraladasa, the bed of the unnamed stream that flowed at the base of the Blue Mountain or Neelachal was filled up. Katakarajavamsa, a 16th-century chronicle (c.1600), attributes filling up of the bed of the river which flowed through the present Grand Road, as done during the reign of King Narasimha II (1278–1308) of Eastern Ganga dynasty.[2]

ClimateEdit

 

According to the Köppen–Geiger climate classification system the climate of Puri is classified as Aw (Tropical savanna climate). The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C (97 °F) and during winter it is 17 °C (63 °F). The average annual rainfall is 1,337 millimetres (52.6 in) and the average annual temperature is 26.9 °C (80.4 °F). The weather data is given in the following table.[3][4]

 

HistoryEdit

Main article: Timeline of Puri

Names in historyEdit

 

Puri, the holy land of Lord Jagannatha, also known by the popular vernacular name Shrikhetra, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila Purana 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 an 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 came to be known as Jagannatha. Sages like Bhrigu, Atri and Markandeya had their hermitage close to this place.[5] Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri, however, is the popular usage. It is also known by the geographical features of its location as Shankhakshetra (the layout of the town is in the form of a conch shell),[6] Neelāchala ("Blue mountain" a terminology used to name a very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri.[7] In Sanskrit, the word "Puri" means town or city,[8] and is cognate with polis in Greek.[9]

 

Another ancient name is Charita as identified by General Alexander Cunningham of the Archaeological Survey of India, which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang. When the present temple was built by the Eastern Ganga king Anantavarman Chodaganga in the 11th and 12th centuries AD, it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Moghul ruler Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama Anargha Raghava Nataka as well, authored by Murari Mishra, a playwright, in the 8th century AD, it is referred to as Purushottama.[6] It was only after the 12th century AD that Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri.[7] It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti, abodes with Krishna, who is also known by the name Jagannatha.[10]

Ancient periodEdit

king Indradyumna of Ujjayani credited with building the original temple in 318 AD

 

According to the chronicle Madala Panji, in 318 AD, the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta king Rakatavahu.[11] In the temple's historical records it finds mention in the Brahma Purana and Skanda Purana stating that the temple was built by the king Indradyumna, Ujjayani.[12]

 

S. N. Sadasivan, a historian, in his book A Social History of India quotes William Joseph Wilkins, author of the book Hindu Mythology, Vedic and Purānic as stating that 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 is now worshipped by the Hindus as Jagannatha. It is also said by Wilkinson that some relics of Buddha were placed inside the idol of Jagannatha which the Brahmins claimed were the bones of Lord Krishna. Even during Maurya king Ashoka's reign in 240 BC, Kalinga 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. Wilkinson also says that the Lohabahu deposited some Buddha relics in the precincts of the temple.[13]

 

Construction of the Jagannatha Temple started in 1136 AD and completed towards the latter part of the 12th century. The Eastern Ganga king Anangabhima III dedicated his kingdom to Lord Jagannatha, then known as the Purushottama-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 India today, 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 Ratha Yatra.[14]

Medieval and early modern periodsEdit

 

The history of Puri is on the same lines as that of the Jagannatha Temple, which was invaded 18 times during its history to plunder the treasures of the temple, rather than for religious reasons. The first invasion occurred in the 8th century AD by Rastrakuta king Govinda-III (798–814 AD), and the last took place in 1881 AD by the monotheistic followers of Alekh (Mahima Dharma) who did not recognise the worship of Jagannatha.[15] From 1205 AD onward [14] there were many invasions of the city and its temple by Muslims of Afghan and Moghul descent, known as Yavanas or foreigners. 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.[16] The table lists all the 18 invasions along with the status of the three images of the temple, the triad of Jagannatha, Balabhadra and Subhadra following each invasion.[15]

Invasion number Invader (s), year (s) AD Local rulers Status of the three images of the Jagannatha temple

1 Raktabahu or Govinda III (798–814) of the Rashtrakuta Empire King Subhanadeva of Bhaumakara dynasty Idols shifted to Gopali near Sonepur. Was brought back to Puri by Yayati I after 146 years and re-consecrated after performing Nabakalebara.[17]

2 Illias Shah, Sultan of Bengal, 1340 Narasinghadeva III Images shifted to a secret location.[18]

3 Feroz Shah Tughlaq, 1360 Ganga King Bhanudeva III Images not found, though rumored that they were thrown into the Bay Of Bengal.[18]

4 Ismail Ghazi commander of Alauddin Hussain Shah of Bengal, 1509 King Prataprudradeva Images shifted to Chandhei Guha Pahada near Chilika Lake.[18]

5 Kalapahara, army assistant general of Sulaiman Karrani of the Afghan Sultan of Bengal, 1568 Mukundadeva Harichandan Images initially hidden in an island in Chilika Lake. However, the invader took the idols from here to the banks of the Ganges River and burnt them. Bisher Mohanty, a Vaishnavite saint, who had followed the invading army, retrieved the Brahmas and hid it in a drum at Khurdagada in 1575 AD and finally re-installed it in the deities. Deities were brought back to Puri and consecrated in the Jagannatha Temple.[19]

6 Suleman, the son of Kuthu Khan and Osman, the son of Isha (ruler of Orissa), 1592 Ramachandradeva, the Bhoi dynasty ruler of Khurda Revolt was by local Muslim rulers who desecrated the images.[20]

7 Mirza Khurum, the commander of Islam Khan I, the Nawab of Bengal, 1601 Purushottamadeva of Bhoi Dynasty Image moved to Kapileswarpur village by boat through the river Bhargavi and kept in the Panchamukhi Gosani temple. Thereafter, the deities were kept in Dobandha—Pentha.[20]

8 Hasim Khan, the Subedar of Orissa, 1608 Purushottam Deva, the King of Khurda Images shifted to the Gopal temple at Khurda and brought back in 1608.[20]

9 Hindu Rajput Jagirdar Kesodasmaru, 1610 Purusottamdeva, the king of Khurda Images kept at the Gundicha Temple and brought back to Puri after eight months.[20]

10 Kalyan Malla, 1611 Purushottamadeva, the King of Khurda Images moved to 'Mahisanasi' also known as'Brahmapura' or 'Chakanasi' in the Chilika Lake where they remained for one year.[21]

11 Kalyan Malla, 1612 Paiks of Purushottamadeva, the King of Khurda Images placed on a fleet of boats at Gurubai Gada and hidden under the 'Lotani Baragachha' or Banyan tree) and then at 'Dadhibaman Temple'.[22]

12 Mukarram Khan, 1617 Purushottama Deva, the King of Khurda Images moved to the Bankanidhi temple, Gobapadar and brought back to Puri in 1620.[22]

13 Mirza Ahmad Beg, 1621 Narasingha Deva Images shifted to 'Andharigada' in the mouth of the river Shalia across the Chilika Lake. Moved back to Puri in 1624.[23]

14 Amir Mutaquad Khan alias Mirza Makki, 1645 Narasingha Deva and Gangadhar Not known.[24]

15 Amir Fateh Khan, 1647 Not known Not known[24]

16 Ekram Khan and Mastram Khan on behalf of Mughal Emperor Aurangzeb, 1692 Divyasingha Deva, the king of Khurda Images moved to 'Maa Bhagabati Temple' and then to Bada Hantuada in Banpur across the Chilika Lake, and finally brought back to Puri in 1699.[24]

17 Muhammad Taqi Khan, 1731 and 1733 Birakishore Deva and Birakishore Deva of Athagada Images moved to Hariswar in Banpur, Chikili in Khalikote, Rumagarh in Kodala, Athagada in Ganjam and lastly to Marda in Kodala. Shifted back to Puri after 2.5 years.[24]

18 Followers of Mahima Dharma, 1881 Birakishore Deva and Birakishore Deva of Athagada Images burnt in the streets. [25]

 

Puri is the site of the Govardhana Matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 AD, and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwarka and Jyotirmath. The Matha (monastery of various Hindu sects) is headed by Jagatguru Shankarachrya. It is a local belief about these dhams that Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.[12][26]

 

In the 16th century, Chaitanya Mahaprabhu of Bengal established the Bhakti movements of India, now known by the name the Hare Krishna movement. He spent many years as a devotee of Jagannatha at Puri; he is said to have merged with the deity.[27] There is also a matha of Chaitanya Mahaprabhu here known as Radhakanta Math.[12]

 

In the 17th century, for the sailors sailing on the east coast of India, the temple served as a landmark, being located in a plaza in the centre of the city, which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres (37 mi) away to the east of Puri, was known as the "Black Pagoda".[27]

 

The iconic representation of the images in the Jagannatha temple is 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 ritualistically by special group of carpenters.[27]

Govardhana matha main gate

 

The city has many other Mathas as well. The Emar Matha was founded by the Tamil Vaishnava saint Ramanujacharya in the 12th century AD. This Matha, which is now located in front of Simhadvara across the eastern corner of the Jagannatha Temple, is reported to have been built in the 16th century during the reign of kings of Suryavamsi Gajapatis. The Matha was in the news on 25 February 2011 for the large cache of 522 silver slabs unearthed from a closed chamber.[28][29]

 

The British conquered Orissa in 1803, and, recognising the importance of the Jagannatha Temple in the life of the people of the state, they initially appointed an official to look after the temple's affairs and later declared the temple as part of a district.[14]

Modern historyEdit

H.H Jagadguru Swami Nischalananda Saraswati, The Shankaracharya of Puri

 

In 1906, Sri Yukteswar, an exponent of Kriya Yoga and a resident of Puri, established an ashram, a spiritual training center, named "Kararashram" in Puri. He died on 9 March 1936 and his body is buried in the garden of the ashram.[30][31]

 

The city is the site of the former summer residence of British Raj, the Raj Bhavan, built in 1913–14 during the era of governors.[32]

 

For the people of Puri, Lord Jagannatha, visualized as Lord Krishna, is synonymous with their city. They believe that Lord Jagannatha looks after the welfare of the state. However, after the partial collapse of the Jagannatha Temple (in the Amalaka part of the temple) on 14 June 1990, people became apprehensive and considered it a bad omen for Odisha. The replacement of the fallen stone by another of the same size and weight (7 tonnes (7.7 tons)), that could be done only in the early morning hours after the temple gates were opened, was done on 28 February 1991.[27]

 

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 chosen as one of the 12 heritage cities with "focus on holistic development" to be implemented within 27 months by the end of March 2017.[33]

 

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, located within the precincts of the temple, for a small donation.[34]

DemographicsEdit

See also: List of cities in Odisha

 

According to the 2011 Census of India, Puri is an urban agglomeration governed by the Municipal Corporation in Odisha state, with a population of 201,026[35] This rose to 200,564 in 2011 – comprising 104,086 males, 96,478 females, and 18,471 children (under six years of age). The sex ratio is 927. The average literacy rate in the city is 88.03 percent (91.38 percent for males and 84.43 percent for females).

EconomyEdit

 

The economy of Puri is dependent on tourism to the extent of about 80 percent. The temple is the focal point of the city and provides employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meet the large requirements of the temple. Many settlements around the town exclusively cater to the other religious requirements of the temple.[36] The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people.[34] According to Colleen Taylor Sen an author on food and travel, writing on the food culture of India, the temple kitchen has 400 cooks serving food to as many as 100,000 people,.[37] According to J Mohapatra, Director, Ind Barath Power Infra Ltd (IBPIL), the kitchen is known as "a largest and biggest kitchen of the world."[38]

City management and governanceEdit

Samudra arati or worship of the sea at Swargadwar by disciples of the Govardhana matha

 

The Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisation and Orissa Water Supply Sewerage Board are some of the principal organisations that are devolved with the responsibility of providing for civic amenities such as water supply, sewerage, waste management, street lighting and infrastructure of roads. The major activity, which puts maximum pressure on these organisations, is the annual event of the Ratha Yatra held during June- July. According to the Puri Municipality more than a million people attend this event. Hence, development activities such as infrastructure and amenities to the pilgrims, apart from security, gets priority attention.[39]

 

The civic administration of Puri is the responsibility of the Puri Municipality. The municipality came into existence in 1864 in the name of the Puri Improvement Trust, which was converted into Puri Municipality in 1881. After India's independence in 1947, the Orissa Municipal Act (1950) was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representatives with a Chairperson and councilors representing the 30 wards within the municipal limits.[40]

LandmarksEdit

Jagannatha temple

Jagannatha Temple at PuriEdit

Main article: Jagannath Temple (Puri)

Left: Jagannath Temple at Puri Right: View of the temple at night

 

The Jagannatha Temple at Puri is one of the major Hindu temples built in the Kalinga style of architecture.[41] The temple tower, with a spire, rises to a height of 58 metres (190 ft), and a flag is unfurled above it, fixed over a wheel (chakra).[34][42]

Left:Ritual chakra and flags at the top shikhara of Puri temple of Jagannatha also related to Sudarsana chakra. The red flag (12 hand or 14 feet (4.3 m) denotes that Jagannath is within the temple.

Right: Statue of Aruna the charioteer of the Sun God on top of the Aruna Stambha in front of the Singhadwara

 

The temple is built on an elevated platform (of about 420,000 square feet (39,000 m2) area),[43] 20 feet (6.1 m) above the adjacent area. The temple rises to a height of 214 feet (65 m) above the road level. The temple complex covers an area of 10.7 acres (4.3 ha).[39] There are four entry gates in four cardinal directions of the temple, each gate located at the central part of the walls. These gates are: the eastern gate called the 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). These four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shaped structures. There is a stone pillar in front of the Singhadwara, called the Aruna Stambha {Solar Pillar}, 11 metres (36 ft) in height with 16 faces, made of chlorite stone; at the top of the stamba an elegant statue of Aruṇa (Sun) in a prayer mode is mounted. This pillar was shifted from the Konarak Sun Temple.[44] The four 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.[34] 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 is guarded by two guardian deities Jaya and Vijaya.[43][44][45] The main gate is ascended through 22 steps known as Baisi Pahaca, which are revered, as it is believed 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 side, there is a large kitchen where food is prepared in hygienic conditions in huge quantities; the kitchen is called as "the biggest hotel of the world".[43]

The main entrance of the Jagannatha Temple

 

According to a legend King Indradyumma was directed by Lord Jagannatha in a dream to build a temple for him which he did 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 completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannatha, 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 part of the Mughal empire till 1751. Subsequently, it was under the control of the Marathas till 1803. During the British Raj, the Puri Raja was entrusted with its management until 1947.[42]

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, His older brother, and Subhadra, His younger sister. The images are made of neem wood in an unfinished form. The stumps of wood which form the images of the brothers have human arms, while that of Subhadra does not have any arms. The heads are large, painted and non-carved. The faces are marked with distinctive large circular eyes.[27]

The Pancha Tirtha of PuriEdit

Main article: Pancha Tirtha of Puri

Markandeshwar Tank

 

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, the Swetaganga Tank, and the Bay of Bengal also called the Mahodadhi, in Sanskrit 'Mahodadhi' means a "great ocean";[46] all are considered sacred bathing spots in the Swargadwar area.[47][48][49] These tanks have perennial sources of supply from rainfall and ground water.[50]

Gundicha TempleEdit

Main article: Gundicha Temple

The Main Gate of the Gundicha Temple

 

The Gundicha Temple, known as the Garden House of Jagannatha, stands in the centre of a beautiful garden, bounded by compound walls on all sides. It lies at a distance of about 3 kilometres (1.9 mi) to the northeast of the Jagannatha Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue), which is the pathway for the Ratha Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannatha temple.[51]

 

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 Jagannatha. The entire complex, including the garden, is surrounded by a wall which measures 430 by 320 feet (131 m × 98 m) with height of 20 feet (6.1 m).[52]

 

Except for the 9-day Ratha Yatra, when the triad images are worshipped in the Gundicha Temple, otherwise it remains unoccupied for the rest of the year. Tourists can visit the temple after paying an entry fee. Foreigners (generally prohibited entry in the main temple) are allowed inside this temple during this period.[53] The temple is under the Jagannatha Temple Administration, Puri, the governing body of the main temple. A small band of servitors maintain the temple.[52]

SwargadwarEdit

The Sea at Swargadwar of Puri

 

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea. Here thousands of dead bodies of Hindus brought from faraway places are cremated. It is a belief that the Chitanya Mahaparabhu disappeared from this Swargadwar about 500 years back.[54]

BeachEdit

Puri sea sunrise

Puri Sea Beach viewed from the light house

 

The beach at Puri, known as the "Ballighai beach, at the mouth of Nunai River, is 8 kilometres (5.0 mi) away from the town and is fringed by casurina trees.[12] It has golden yellow sand. Sunrise and sunset are pleasant scenic attractions here.[55] Waves break in at the beach which is long and wide.[27]

District museumEdit

 

The Puri district museum is located on the station road where the exhibits in display are the different types of garments worn by Lord Jagannatha, local sculptures, patachitra (traditional, cloth-based scroll painting), ancient Palm-leaf manuscripts, and local craft work.[56]

Raghunandana libraryEdit

 

Raghunandana Library is located in the Emara Matha complex (opposite Simhadwara or lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Centre) is also located here. The library houses ancient palm leaf manuscripts on Jagannatha, His cult and the history of the city.[56]

Festivals of PuriEdit

Main article: List of festivals observed at Jagannatha Temple, Puri

The Grand Road near the Jagannatha Temple

 

Puri witnesses 24 festivals every year, of which 13 are major. The most important of these is the Ratha Yatra, or the car festival, held in the June–July, which is attended by more than 1 million people.[57]

Ratha Yatra at PuriEdit

Main article: Ratha-Yatra (Puri)

The Ratha Yatra in Puri in modern times showing the three chariots of the deities with the Temple in the background

 

The Jagannatha Temple triad are normally worshipped in the sanctum of the temple at Puri, but once during the month of Asadha (rainy season of Orissa, usually in June or July), they are brought out on the Bada Danda (main street of Puri) and taken over a distance of (3 kilometres (1.9 mi)) to the Shri Gundicha Temple[58] in huge chariots (ratha), allowing the public to have darśana (holy view). This festival is known as the Ratha Yatra, meaning the journey (yatra) of the chariots.[59] The yatra starts every year according to the Hindu calendar on the Asadha Sukla Dwitiya day, the second day of bright fortnight of Asadha (June–July).[60]

 

Historically, the ruling Ganga dynasty instituted the Ratha Yatra on the completion of the Jagannatha Temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early.[61] Friar Odoric, in his account of 1321, reported how the people put the "idols" on chariots, and the King, the Queen and all the people drew them from the "church" with song and music.[62][63]

 

The Rathas are huge wooden structures provided with large wheels, which are built anew every year and are pulled by the devotees. The chariot for Lord Jagannatha is about 45 feet (14 m) high and 35 square feet (3.3 m2) and takes about 2 months for its construction.[64] The chariot is mounted with 16 wheels, each of 7 feet (2.1 m) diameter. The carving in the front face of the chariot has four wooden horses drawn by Maruti. On its other three faces, the wooden carvings are of Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and red coloured cloth. The next chariot is of Balabhadra which is 44 feet (13 m) in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer, roof covered in red and green coloured cloth, and the chariot is known as Taladhwaja. The carvings on this chariot include images of Narasimha and Rudra as Jagannatha's companions. The next chariot in the order is of Subhadra, which is 43 feet (13 m) in height supported on 12 wheels, roof covered in black and red colour cloth, and the chariot is known as Darpa Dalaan and the charioteer carved is Arjuna. Other images carved on the chariot are of Vana Durga, Tara Devi and Chandi Devi.[60][65] 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.[59] The chariots of Jagannatha pulled during Ratha Yatra is the etymological origin of the English word Juggernaut.[66] The Ratha Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra[60]

Pahandi bije during Ratha Yatra at Puri

Chhera PaharaEdit

 

The Chhera Pahara (sweeping with water) is a significant ritual associated with the Ratha Yatra. During this ritual, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots. The king cleans the road in front of the chariots with a gold-handled broom and sprinkles sandalwood water and powder. 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 Jagannatha. This ritual signifies that under the lordship of Jagannatha, there is no distinction between the powerful sovereign and the humblest devotee.[67]

Chandan YatraEdit

The Narendra Tirtha tank where ceremonies of Chandan Yatra are performed

Main article: Chandan Yatra

 

The Chandan Yatra festival held every year on Akshaya Tritiya day marks the commencement of the construction of the chariots of the Ratha Yatra. It also marks the celebration of the Hindu new year.[12]

Snana YatraEdit

Main article: Snana Yatra

 

Every year, on the Purnima day in the Hindu calendar month of Jyestha (June), the triad images of the Jagannatha Temple are ceremonially bathed and decorated 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 the 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.[60] After this the Jhulana Yatra is performed when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narendra Tirtha tank.[12]

Anavasara or AnasaraEdit

Images during the Snana Yatra.

 

Anasara, a derivative of the Sanskrit word "Anabasara",[68] literally means vacation. Every year after the holy Snana Yatra, the triad images, without the Sudarshana Chakra, are taken to a secret altar named Anavasara Ghar (also known as Anasara pindi, 'pindi' is Oriya term meaning "platform" [68]) where they remain for the next fortnight of (Krishna paksha); devotees are not allowed to view these images. Instead, devotees go to the nearby Brahmagiri to see the Lord in the four-handed form of Alarnath, a depiction of Vishnu.[60][69] Devotees then get the first glimpse of the Lord only on the day before Ratha Yatra, which is called Navayouvana. It is a local belief that the gods suffer from fever after taking an elaborate ritual bath, and they are treated by the special servants, the Daitapatis, for 15 days. Daitapatis perform special nitis (rites) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.[70]

Naba KalebaraEdit

Main articles: Nabakalevara and Nabakalebara 2015

 

Naba Kalebara is one of the most grand events associated with the Lord Jagannatha that takes place when one lunar month of Ashadha is followed by another of Ashadha called Adhika Masa (extra month). This can take place at an interval of 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body) in Odia, the festival is witnessed by millions of people and the budget for this event generally 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. During the Nabakalebara ceremony held during July 2015 the idols that were installed in the temple in 1996 were replaced by specially carved new images made of neem wood.[71][72] More than 3 million people are reported to have attended this festival.[73]

Suna BeshaEdit

Main article: Suna Besha

Suna Besha or Golden Attire of Lord Jagannatha

 

Suna Besha, ('Suna besh'in English translates to "gold dressing”[74]) also known as Raja or Rajadhiraja Bhesha [75] or Raja Bhesha, is an event when the triad images of the Jagannatha Temple are adorned with gold jewelry. This event is observed five times in a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Bijayadashami) (October), Karthik Purnima (November), and Pousa Purnima (December).[76][77] One such Suna Bhesha event is observed on Bahuda Ekadashi during the Ratha Yatra on the chariots placed at the Simhadwar. The other four Beshas 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 Jagannatha and Balabhadra; Jagannatha is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.[76]

Niladri BijeEdit

 

Niladri Bije, celebrated in the Hindu calendar month Asadha (June–July) on Trayodashi (13th day),[78] marks the end of the Ratha Yatra. The large wooden images of the triad of gods are taken out from the chariots and then carried to the sanctum sanctorum, swaying rhythmically; a ritual which is known as pahandi.[72]

Sahi yatraEdit

A scene from a play being enacted during the Sahi Yatra

 

The Sahi Yatra, considered the world's biggest open-air theatre,[79] is an annual event lasting 11 days; a traditional cultural theatre festival or folk drama which begins on Ram Navami and ends on Rama avishke (Sanskrit meaning : anointing). The festival includes plays depicting various scenes from the Ramayana. The residents of various localities, or Sahis, are entrusted the task of performing the drama at the street corners.[80]

Samudra AratiEdit

Samudra arati of worship of the sea by disciples of the Matha at Puri

 

The Samudra arati is a daily tradition started by the present Shankaracharya 9 years ago.[81] The daily practise includes prayer and fire offering to the sea at Swargadwar in Puri by disciples of the Govardhan Matha. On Paush Purnima of every year the Shankaracharya himself comes out to offer prayers to the sea.

TransportEdit

 

Earlier, when roads did not exist, people used to walk or travel by animal-drawn vehicles or carriages along beaten tracks to reach Puri. Travel was by riverine craft along the Ganges up to Calcutta, and then on foot or by carriages. 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.[82] Puri is now well-connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways which connects Puri with Calcutta, and Khurda is an important railway junction on this route. The rail distance is about 499 kilometres (310 mi) from Calcutta[83] and 468 kilometres (291 mi) from Vishakhapatnam. Road network includes NH 203 that links the city with Bhubaneswar, the state capital, situated about 60 kilometres (37 mi) away. NH 203 B connects the city with Satapada via Brahmagiri. Marine drive, which is part of NH 203 A, connects Puri with Konark. The nearest airport is the Biju Patnaik International Airport at Bhubaneswar.[57] Puri railway station is among the top hundred booking stations of the Indian Railways.[84]

Arts and craftsEdit

Sand artEdit

Sand art of a Baby Elephant

 

Sand art is a special art form that is created on the beaches of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. Sculptures of various gods and famous people are now created in sand by amateur artists. These are temporary in nature as they get washed away by waves. This art form has gained international fame in recent years. One of the famed sand artists of Odisha is Sudarshan Patnaik. He established the Golden Sand Art Institute in 1995, in the open air on the shores of Bay of Bengal, to provide training to students interested in this art form.[85][80]

Appliqué artEdit

An applique art work

 

Appliqué art, which is a stitching-based craft unlike embroidery, was pioneered by Hatta Maharana of Pipili. It is widely used in Puri, both for decoration of the deities and for sale. Maharana's family members are employed as darjis or tailors or sebaks by the Maharaja of Puri. They prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. The appliqué works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coverings of dummy horses and cows, and other household textiles; these are marketed in Puri. The cloth used is made in dark colours of red, black, yellow, green, blue and turquoise blue.[86]

CultureEdit

Odissi dancer

 

Cultural activities, including the annual religious festivals, in Puri are: The Puri Beach Festival held from 5 to 9 November every year, and the Shreekshetra Utsav held from 20 December to 2 January every year. The cultural programmes include unique sand art, display of local and traditional handicrafts and food festival.[87] In addition, cultural programmes are held for two hours on every second Saturday of the month at the district Collector's Conference Hall near Sea Beach Police Station. Odissi dance, Odissi music and folk dances are part of this event.[87] Odissi dance is the cultural heritage of Puri. This dance form originated in Puri from the dances performed by Devadasis (Maharis) attached to the Jagannatha Temple who performed dances in the Nata mandapa of the temple to please the deities. Though the devadasi practice has been discontinued, the dance form has become modern and classical and is widely popular; many of the Odissi virtuoso artists and gurus (teachers) are from Puri.[88] Some of the famous Odissi dancers are Kelucharan Mohapatra, Mayadhar Raut, Sonal Mansingh, Sanjukta Panigrahi and many more

EducationEdit

Samanta Chandra Sekhar College, Puri

 

Some of the educational institutions in Puri are:

 

Ghanashyama Hemalata Institute of Technology and Management

Gangadhar Mohapatra Law College, established in 1981[89]

Extension Unit of Regional Research Institute of Homoeopathy, Puri, under Central Council for Research in Homoeopathy (CCRH), New Delhi; established in March 2006 [90]

Shri Jagannath Sanskrit University, established in July 1981[91]

Gopabandhu Ayurveda Mahavidyalaya, a college and hospital where treatment and training is based on Ayurveda school of medicine [92]

The Industrial Training Institute, a premier technical institution to provide education to skilled, committed & talented technicians was established in 1966 by the Government of India[93]

Blessed Sacrament High School established in 1952 is otherwise known as Puri convent. It is one of the best schools in the city. The school features classes 1 to 10. It is located in VIP Road, Puri.

 

Puri peopleEdit

 

Jayee Rajguru - Freedom fighter

Chakhi Khuntia (Chandan Hajuri) – Freedom fighter [94]

Utkalmani Pandit Gopabandhu Das – Social worker

Pandit Nilakantha Das – Social activist

Bhaktakabi Madhusudan Rao – Odia Poet

Padma Vibhushan Kelucharan Mohapatra – Odissi dancer

Padma Shri Pankaj Charan Das – Odissi dancer

Padma Shri Pandit Sadashiv Rathasharma – Scholar and Preacher of Shri Jagannatha Culture

Padma Vibhushan Raghunath Mohapatra – Architect and sculptor

Padma Shri Sudarshan Pattnaik – Sand Artist

Baisali Mohanty - ALC Global Fellow at University of Oxford, United Kingdom

Rituraj Mohanty – Singer

Cool Facts

The Red Crossbill is so dependent upon conifer seeds it even feeds them to its young. Consequently, it can breed any time it finds a sufficiently large cone crop, even in the depths of winter.

Because this species can breed throughout most of the year, its molts and plumages vary more than those of other North American passerines. Juveniles hatched during summer molt only between late summer and late autumn (at the same time adults molt). Many (but not all) juveniles hatched earlier (from late winter and early spring) begin to molt 100-110 days after hatching and then again during the main molt period in the summer.

A crossbill's odd bill shape helps it get into tightly closed cones. A bird's biting muscles are stronger than the muscles used to open the bill, so the Red Crossbill places the tips of its slightly open bill under a cone scale and bites down. The crossed tips of the bill push the scale up, exposing the seed inside.

The Red Crossbill shows a great deal of variation in bill shape and voice, and it may in fact be composed of several different species. Eight different flight call types have been described north of Mexico, and birds giving each type have slightly differently shaped bills and prefer to feed on different tree species with differently sized cones

++++++FROM WIKIPEDIA ++++

 

Puri (About this soundlisten (help·info)) is a city and a Municipality in the state of Odisha in eastern India. It is the district headquarters of Puri district and is situated on the Bay of Bengal, 60 kilometres (37 mi) south of the state capital of Bhubaneswar. It is also known as Sri Jagannatha Dhama after the 12th-century Jagannatha Temple located in the city. It is one of the original Char Dham pilgrimage sites for Hindus.

Puri

 

ପୁରୀ

 

Puri is known by several names since the ancient times, and was locally known as "Sri Kshetra" and Lord Jagannatha temple is known as "Badadeula". Puri and the Jagannatha Temple were invaded 18 times by Hindu and Muslim rulers, from the 4th century AD till the early 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were part of British India from 1803 till India attained independence in August 1947. Even though princely states do not exist in India today, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious mathas or monasteries.

 

The economy of Puri is dependent on the religious importance of the Jagannatha Temple to the extent of nearly 80 percent. The 24 festivals, including 13 major ones, held every year in the temple complex contribute to the economy; 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 has been chosen as one of the heritage cities for Heritage City Development and Augmentation Yojana (HRIDAY) scheme of Government of India.

Geography and climateEdit

GeographyEdit

The Atharanala Bridge dating back to the 16th century at the entrance of Puri

 

Puri, located on the east coast of India on the Bay of Bengal, is in the centre of the Puri district. It is delimited by the Bay of Bengal on the southeast, the Mauza Sipaurubilla on the west, Mauza Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres (42 mi) 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 (6.3038 sq mi) spread over 30 wards, which includes a shore line of 5 kilometres (3.1 mi).[1]

 

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 (also known as "Ashokan Tosali"). Then the land was drained by a tributary of the Bhargavi River, a branch of the Mahanadi River. This branch underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could 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 5 miles (8.0 km) in an east-west direction and a width of 2 miles (3.2 km) in north-south direction. The estuary of the Bhargavi River has a shallow depth of just 5 feet (1.5 m) and the process of siltation continues. According to a 15th-century Odia writer Saraladasa, the bed of the unnamed stream that flowed at the base of the Blue Mountain or Neelachal was filled up. Katakarajavamsa, a 16th-century chronicle (c.1600), attributes filling up of the bed of the river which flowed through the present Grand Road, as done during the reign of King Narasimha II (1278–1308) of Eastern Ganga dynasty.[2]

ClimateEdit

 

According to the Köppen–Geiger climate classification system the climate of Puri is classified as Aw (Tropical savanna climate). The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C (97 °F) and during winter it is 17 °C (63 °F). The average annual rainfall is 1,337 millimetres (52.6 in) and the average annual temperature is 26.9 °C (80.4 °F). The weather data is given in the following table.[3][4]

 

HistoryEdit

Main article: Timeline of Puri

Names in historyEdit

 

Puri, the holy land of Lord Jagannatha, also known by the popular vernacular name Shrikhetra, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila Purana 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 an 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 came to be known as Jagannatha. Sages like Bhrigu, Atri and Markandeya had their hermitage close to this place.[5] Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri, however, is the popular usage. It is also known by the geographical features of its location as Shankhakshetra (the layout of the town is in the form of a conch shell),[6] Neelāchala ("Blue mountain" a terminology used to name a very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri.[7] In Sanskrit, the word "Puri" means town or city,[8] and is cognate with polis in Greek.[9]

 

Another ancient name is Charita as identified by General Alexander Cunningham of the Archaeological Survey of India, which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang. When the present temple was built by the Eastern Ganga king Anantavarman Chodaganga in the 11th and 12th centuries AD, it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Moghul ruler Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama Anargha Raghava Nataka as well, authored by Murari Mishra, a playwright, in the 8th century AD, it is referred to as Purushottama.[6] It was only after the 12th century AD that Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri.[7] It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti, abodes with Krishna, who is also known by the name Jagannatha.[10]

Ancient periodEdit

king Indradyumna of Ujjayani credited with building the original temple in 318 AD

 

According to the chronicle Madala Panji, in 318 AD, the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta king Rakatavahu.[11] In the temple's historical records it finds mention in the Brahma Purana and Skanda Purana stating that the temple was built by the king Indradyumna, Ujjayani.[12]

 

S. N. Sadasivan, a historian, in his book A Social History of India quotes William Joseph Wilkins, author of the book Hindu Mythology, Vedic and Purānic as stating that 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 is now worshipped by the Hindus as Jagannatha. It is also said by Wilkinson that some relics of Buddha were placed inside the idol of Jagannatha which the Brahmins claimed were the bones of Lord Krishna. Even during Maurya king Ashoka's reign in 240 BC, Kalinga 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. Wilkinson also says that the Lohabahu deposited some Buddha relics in the precincts of the temple.[13]

 

Construction of the Jagannatha Temple started in 1136 AD and completed towards the latter part of the 12th century. The Eastern Ganga king Anangabhima III dedicated his kingdom to Lord Jagannatha, then known as the Purushottama-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 India today, 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 Ratha Yatra.[14]

Medieval and early modern periodsEdit

 

The history of Puri is on the same lines as that of the Jagannatha Temple, which was invaded 18 times during its history to plunder the treasures of the temple, rather than for religious reasons. The first invasion occurred in the 8th century AD by Rastrakuta king Govinda-III (798–814 AD), and the last took place in 1881 AD by the monotheistic followers of Alekh (Mahima Dharma) who did not recognise the worship of Jagannatha.[15] From 1205 AD onward [14] there were many invasions of the city and its temple by Muslims of Afghan and Moghul descent, known as Yavanas or foreigners. 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.[16] The table lists all the 18 invasions along with the status of the three images of the temple, the triad of Jagannatha, Balabhadra and Subhadra following each invasion.[15]

Invasion number Invader (s), year (s) AD Local rulers Status of the three images of the Jagannatha temple

1 Raktabahu or Govinda III (798–814) of the Rashtrakuta Empire King Subhanadeva of Bhaumakara dynasty Idols shifted to Gopali near Sonepur. Was brought back to Puri by Yayati I after 146 years and re-consecrated after performing Nabakalebara.[17]

2 Illias Shah, Sultan of Bengal, 1340 Narasinghadeva III Images shifted to a secret location.[18]

3 Feroz Shah Tughlaq, 1360 Ganga King Bhanudeva III Images not found, though rumored that they were thrown into the Bay Of Bengal.[18]

4 Ismail Ghazi commander of Alauddin Hussain Shah of Bengal, 1509 King Prataprudradeva Images shifted to Chandhei Guha Pahada near Chilika Lake.[18]

5 Kalapahara, army assistant general of Sulaiman Karrani of the Afghan Sultan of Bengal, 1568 Mukundadeva Harichandan Images initially hidden in an island in Chilika Lake. However, the invader took the idols from here to the banks of the Ganges River and burnt them. Bisher Mohanty, a Vaishnavite saint, who had followed the invading army, retrieved the Brahmas and hid it in a drum at Khurdagada in 1575 AD and finally re-installed it in the deities. Deities were brought back to Puri and consecrated in the Jagannatha Temple.[19]

6 Suleman, the son of Kuthu Khan and Osman, the son of Isha (ruler of Orissa), 1592 Ramachandradeva, the Bhoi dynasty ruler of Khurda Revolt was by local Muslim rulers who desecrated the images.[20]

7 Mirza Khurum, the commander of Islam Khan I, the Nawab of Bengal, 1601 Purushottamadeva of Bhoi Dynasty Image moved to Kapileswarpur village by boat through the river Bhargavi and kept in the Panchamukhi Gosani temple. Thereafter, the deities were kept in Dobandha—Pentha.[20]

8 Hasim Khan, the Subedar of Orissa, 1608 Purushottam Deva, the King of Khurda Images shifted to the Gopal temple at Khurda and brought back in 1608.[20]

9 Hindu Rajput Jagirdar Kesodasmaru, 1610 Purusottamdeva, the king of Khurda Images kept at the Gundicha Temple and brought back to Puri after eight months.[20]

10 Kalyan Malla, 1611 Purushottamadeva, the King of Khurda Images moved to 'Mahisanasi' also known as'Brahmapura' or 'Chakanasi' in the Chilika Lake where they remained for one year.[21]

11 Kalyan Malla, 1612 Paiks of Purushottamadeva, the King of Khurda Images placed on a fleet of boats at Gurubai Gada and hidden under the 'Lotani Baragachha' or Banyan tree) and then at 'Dadhibaman Temple'.[22]

12 Mukarram Khan, 1617 Purushottama Deva, the King of Khurda Images moved to the Bankanidhi temple, Gobapadar and brought back to Puri in 1620.[22]

13 Mirza Ahmad Beg, 1621 Narasingha Deva Images shifted to 'Andharigada' in the mouth of the river Shalia across the Chilika Lake. Moved back to Puri in 1624.[23]

14 Amir Mutaquad Khan alias Mirza Makki, 1645 Narasingha Deva and Gangadhar Not known.[24]

15 Amir Fateh Khan, 1647 Not known Not known[24]

16 Ekram Khan and Mastram Khan on behalf of Mughal Emperor Aurangzeb, 1692 Divyasingha Deva, the king of Khurda Images moved to 'Maa Bhagabati Temple' and then to Bada Hantuada in Banpur across the Chilika Lake, and finally brought back to Puri in 1699.[24]

17 Muhammad Taqi Khan, 1731 and 1733 Birakishore Deva and Birakishore Deva of Athagada Images moved to Hariswar in Banpur, Chikili in Khalikote, Rumagarh in Kodala, Athagada in Ganjam and lastly to Marda in Kodala. Shifted back to Puri after 2.5 years.[24]

18 Followers of Mahima Dharma, 1881 Birakishore Deva and Birakishore Deva of Athagada Images burnt in the streets. [25]

 

Puri is the site of the Govardhana Matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 AD, and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwarka and Jyotirmath. The Matha (monastery of various Hindu sects) is headed by Jagatguru Shankarachrya. It is a local belief about these dhams that Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.[12][26]

 

In the 16th century, Chaitanya Mahaprabhu of Bengal established the Bhakti movements of India, now known by the name the Hare Krishna movement. He spent many years as a devotee of Jagannatha at Puri; he is said to have merged with the deity.[27] There is also a matha of Chaitanya Mahaprabhu here known as Radhakanta Math.[12]

 

In the 17th century, for the sailors sailing on the east coast of India, the temple served as a landmark, being located in a plaza in the centre of the city, which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres (37 mi) away to the east of Puri, was known as the "Black Pagoda".[27]

 

The iconic representation of the images in the Jagannatha temple is 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 ritualistically by special group of carpenters.[27]

Govardhana matha main gate

 

The city has many other Mathas as well. The Emar Matha was founded by the Tamil Vaishnava saint Ramanujacharya in the 12th century AD. This Matha, which is now located in front of Simhadvara across the eastern corner of the Jagannatha Temple, is reported to have been built in the 16th century during the reign of kings of Suryavamsi Gajapatis. The Matha was in the news on 25 February 2011 for the large cache of 522 silver slabs unearthed from a closed chamber.[28][29]

 

The British conquered Orissa in 1803, and, recognising the importance of the Jagannatha Temple in the life of the people of the state, they initially appointed an official to look after the temple's affairs and later declared the temple as part of a district.[14]

Modern historyEdit

H.H Jagadguru Swami Nischalananda Saraswati, The Shankaracharya of Puri

 

In 1906, Sri Yukteswar, an exponent of Kriya Yoga and a resident of Puri, established an ashram, a spiritual training center, named "Kararashram" in Puri. He died on 9 March 1936 and his body is buried in the garden of the ashram.[30][31]

 

The city is the site of the former summer residence of British Raj, the Raj Bhavan, built in 1913–14 during the era of governors.[32]

 

For the people of Puri, Lord Jagannatha, visualized as Lord Krishna, is synonymous with their city. They believe that Lord Jagannatha looks after the welfare of the state. However, after the partial collapse of the Jagannatha Temple (in the Amalaka part of the temple) on 14 June 1990, people became apprehensive and considered it a bad omen for Odisha. The replacement of the fallen stone by another of the same size and weight (7 tonnes (7.7 tons)), that could be done only in the early morning hours after the temple gates were opened, was done on 28 February 1991.[27]

 

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 chosen as one of the 12 heritage cities with "focus on holistic development" to be implemented within 27 months by the end of March 2017.[33]

 

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, located within the precincts of the temple, for a small donation.[34]

DemographicsEdit

See also: List of cities in Odisha

 

According to the 2011 Census of India, Puri is an urban agglomeration governed by the Municipal Corporation in Odisha state, with a population of 201,026[35] This rose to 200,564 in 2011 – comprising 104,086 males, 96,478 females, and 18,471 children (under six years of age). The sex ratio is 927. The average literacy rate in the city is 88.03 percent (91.38 percent for males and 84.43 percent for females).

EconomyEdit

 

The economy of Puri is dependent on tourism to the extent of about 80 percent. The temple is the focal point of the city and provides employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meet the large requirements of the temple. Many settlements around the town exclusively cater to the other religious requirements of the temple.[36] The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people.[34] According to Colleen Taylor Sen an author on food and travel, writing on the food culture of India, the temple kitchen has 400 cooks serving food to as many as 100,000 people,.[37] According to J Mohapatra, Director, Ind Barath Power Infra Ltd (IBPIL), the kitchen is known as "a largest and biggest kitchen of the world."[38]

City management and governanceEdit

Samudra arati or worship of the sea at Swargadwar by disciples of the Govardhana matha

 

The Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisation and Orissa Water Supply Sewerage Board are some of the principal organisations that are devolved with the responsibility of providing for civic amenities such as water supply, sewerage, waste management, street lighting and infrastructure of roads. The major activity, which puts maximum pressure on these organisations, is the annual event of the Ratha Yatra held during June- July. According to the Puri Municipality more than a million people attend this event. Hence, development activities such as infrastructure and amenities to the pilgrims, apart from security, gets priority attention.[39]

 

The civic administration of Puri is the responsibility of the Puri Municipality. The municipality came into existence in 1864 in the name of the Puri Improvement Trust, which was converted into Puri Municipality in 1881. After India's independence in 1947, the Orissa Municipal Act (1950) was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representatives with a Chairperson and councilors representing the 30 wards within the municipal limits.[40]

LandmarksEdit

Jagannatha temple

Jagannatha Temple at PuriEdit

Main article: Jagannath Temple (Puri)

Left: Jagannath Temple at Puri Right: View of the temple at night

 

The Jagannatha Temple at Puri is one of the major Hindu temples built in the Kalinga style of architecture.[41] The temple tower, with a spire, rises to a height of 58 metres (190 ft), and a flag is unfurled above it, fixed over a wheel (chakra).[34][42]

Left:Ritual chakra and flags at the top shikhara of Puri temple of Jagannatha also related to Sudarsana chakra. The red flag (12 hand or 14 feet (4.3 m) denotes that Jagannath is within the temple.

Right: Statue of Aruna the charioteer of the Sun God on top of the Aruna Stambha in front of the Singhadwara

 

The temple is built on an elevated platform (of about 420,000 square feet (39,000 m2) area),[43] 20 feet (6.1 m) above the adjacent area. The temple rises to a height of 214 feet (65 m) above the road level. The temple complex covers an area of 10.7 acres (4.3 ha).[39] There are four entry gates in four cardinal directions of the temple, each gate located at the central part of the walls. These gates are: the eastern gate called the 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). These four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shaped structures. There is a stone pillar in front of the Singhadwara, called the Aruna Stambha {Solar Pillar}, 11 metres (36 ft) in height with 16 faces, made of chlorite stone; at the top of the stamba an elegant statue of Aruṇa (Sun) in a prayer mode is mounted. This pillar was shifted from the Konarak Sun Temple.[44] The four 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.[34] 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 is guarded by two guardian deities Jaya and Vijaya.[43][44][45] The main gate is ascended through 22 steps known as Baisi Pahaca, which are revered, as it is believed 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 side, there is a large kitchen where food is prepared in hygienic conditions in huge quantities; the kitchen is called as "the biggest hotel of the world".[43]

The main entrance of the Jagannatha Temple

 

According to a legend King Indradyumma was directed by Lord Jagannatha in a dream to build a temple for him which he did 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 completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannatha, 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 part of the Mughal empire till 1751. Subsequently, it was under the control of the Marathas till 1803. During the British Raj, the Puri Raja was entrusted with its management until 1947.[42]

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, His older brother, and Subhadra, His younger sister. The images are made of neem wood in an unfinished form. The stumps of wood which form the images of the brothers have human arms, while that of Subhadra does not have any arms. The heads are large, painted and non-carved. The faces are marked with distinctive large circular eyes.[27]

The Pancha Tirtha of PuriEdit

Main article: Pancha Tirtha of Puri

Markandeshwar Tank

 

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, the Swetaganga Tank, and the Bay of Bengal also called the Mahodadhi, in Sanskrit 'Mahodadhi' means a "great ocean";[46] all are considered sacred bathing spots in the Swargadwar area.[47][48][49] These tanks have perennial sources of supply from rainfall and ground water.[50]

Gundicha TempleEdit

Main article: Gundicha Temple

The Main Gate of the Gundicha Temple

 

The Gundicha Temple, known as the Garden House of Jagannatha, stands in the centre of a beautiful garden, bounded by compound walls on all sides. It lies at a distance of about 3 kilometres (1.9 mi) to the northeast of the Jagannatha Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue), which is the pathway for the Ratha Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannatha temple.[51]

 

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 Jagannatha. The entire complex, including the garden, is surrounded by a wall which measures 430 by 320 feet (131 m × 98 m) with height of 20 feet (6.1 m).[52]

 

Except for the 9-day Ratha Yatra, when the triad images are worshipped in the Gundicha Temple, otherwise it remains unoccupied for the rest of the year. Tourists can visit the temple after paying an entry fee. Foreigners (generally prohibited entry in the main temple) are allowed inside this temple during this period.[53] The temple is under the Jagannatha Temple Administration, Puri, the governing body of the main temple. A small band of servitors maintain the temple.[52]

SwargadwarEdit

The Sea at Swargadwar of Puri

 

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea. Here thousands of dead bodies of Hindus brought from faraway places are cremated. It is a belief that the Chitanya Mahaparabhu disappeared from this Swargadwar about 500 years back.[54]

BeachEdit

Puri sea sunrise

Puri Sea Beach viewed from the light house

 

The beach at Puri, known as the "Ballighai beach, at the mouth of Nunai River, is 8 kilometres (5.0 mi) away from the town and is fringed by casurina trees.[12] It has golden yellow sand. Sunrise and sunset are pleasant scenic attractions here.[55] Waves break in at the beach which is long and wide.[27]

District museumEdit

 

The Puri district museum is located on the station road where the exhibits in display are the different types of garments worn by Lord Jagannatha, local sculptures, patachitra (traditional, cloth-based scroll painting), ancient Palm-leaf manuscripts, and local craft work.[56]

Raghunandana libraryEdit

 

Raghunandana Library is located in the Emara Matha complex (opposite Simhadwara or lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Centre) is also located here. The library houses ancient palm leaf manuscripts on Jagannatha, His cult and the history of the city.[56]

Festivals of PuriEdit

Main article: List of festivals observed at Jagannatha Temple, Puri

The Grand Road near the Jagannatha Temple

 

Puri witnesses 24 festivals every year, of which 13 are major. The most important of these is the Ratha Yatra, or the car festival, held in the June–July, which is attended by more than 1 million people.[57]

Ratha Yatra at PuriEdit

Main article: Ratha-Yatra (Puri)

The Ratha Yatra in Puri in modern times showing the three chariots of the deities with the Temple in the background

 

The Jagannatha Temple triad are normally worshipped in the sanctum of the temple at Puri, but once during the month of Asadha (rainy season of Orissa, usually in June or July), they are brought out on the Bada Danda (main street of Puri) and taken over a distance of (3 kilometres (1.9 mi)) to the Shri Gundicha Temple[58] in huge chariots (ratha), allowing the public to have darśana (holy view). This festival is known as the Ratha Yatra, meaning the journey (yatra) of the chariots.[59] The yatra starts every year according to the Hindu calendar on the Asadha Sukla Dwitiya day, the second day of bright fortnight of Asadha (June–July).[60]

 

Historically, the ruling Ganga dynasty instituted the Ratha Yatra on the completion of the Jagannatha Temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early.[61] Friar Odoric, in his account of 1321, reported how the people put the "idols" on chariots, and the King, the Queen and all the people drew them from the "church" with song and music.[62][63]

 

The Rathas are huge wooden structures provided with large wheels, which are built anew every year and are pulled by the devotees. The chariot for Lord Jagannatha is about 45 feet (14 m) high and 35 square feet (3.3 m2) and takes about 2 months for its construction.[64] The chariot is mounted with 16 wheels, each of 7 feet (2.1 m) diameter. The carving in the front face of the chariot has four wooden horses drawn by Maruti. On its other three faces, the wooden carvings are of Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and red coloured cloth. The next chariot is of Balabhadra which is 44 feet (13 m) in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer, roof covered in red and green coloured cloth, and the chariot is known as Taladhwaja. The carvings on this chariot include images of Narasimha and Rudra as Jagannatha's companions. The next chariot in the order is of Subhadra, which is 43 feet (13 m) in height supported on 12 wheels, roof covered in black and red colour cloth, and the chariot is known as Darpa Dalaan and the charioteer carved is Arjuna. Other images carved on the chariot are of Vana Durga, Tara Devi and Chandi Devi.[60][65] 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.[59] The chariots of Jagannatha pulled during Ratha Yatra is the etymological origin of the English word Juggernaut.[66] The Ratha Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra[60]

Pahandi bije during Ratha Yatra at Puri

Chhera PaharaEdit

 

The Chhera Pahara (sweeping with water) is a significant ritual associated with the Ratha Yatra. During this ritual, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots. The king cleans the road in front of the chariots with a gold-handled broom and sprinkles sandalwood water and powder. 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 Jagannatha. This ritual signifies that under the lordship of Jagannatha, there is no distinction between the powerful sovereign and the humblest devotee.[67]

Chandan YatraEdit

The Narendra Tirtha tank where ceremonies of Chandan Yatra are performed

Main article: Chandan Yatra

 

The Chandan Yatra festival held every year on Akshaya Tritiya day marks the commencement of the construction of the chariots of the Ratha Yatra. It also marks the celebration of the Hindu new year.[12]

Snana YatraEdit

Main article: Snana Yatra

 

Every year, on the Purnima day in the Hindu calendar month of Jyestha (June), the triad images of the Jagannatha Temple are ceremonially bathed and decorated 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 the 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.[60] After this the Jhulana Yatra is performed when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narendra Tirtha tank.[12]

Anavasara or AnasaraEdit

Images during the Snana Yatra.

 

Anasara, a derivative of the Sanskrit word "Anabasara",[68] literally means vacation. Every year after the holy Snana Yatra, the triad images, without the Sudarshana Chakra, are taken to a secret altar named Anavasara Ghar (also known as Anasara pindi, 'pindi' is Oriya term meaning "platform" [68]) where they remain for the next fortnight of (Krishna paksha); devotees are not allowed to view these images. Instead, devotees go to the nearby Brahmagiri to see the Lord in the four-handed form of Alarnath, a depiction of Vishnu.[60][69] Devotees then get the first glimpse of the Lord only on the day before Ratha Yatra, which is called Navayouvana. It is a local belief that the gods suffer from fever after taking an elaborate ritual bath, and they are treated by the special servants, the Daitapatis, for 15 days. Daitapatis perform special nitis (rites) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.[70]

Naba KalebaraEdit

Main articles: Nabakalevara and Nabakalebara 2015

 

Naba Kalebara is one of the most grand events associated with the Lord Jagannatha that takes place when one lunar month of Ashadha is followed by another of Ashadha called Adhika Masa (extra month). This can take place at an interval of 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body) in Odia, the festival is witnessed by millions of people and the budget for this event generally 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. During the Nabakalebara ceremony held during July 2015 the idols that were installed in the temple in 1996 were replaced by specially carved new images made of neem wood.[71][72] More than 3 million people are reported to have attended this festival.[73]

Suna BeshaEdit

Main article: Suna Besha

Suna Besha or Golden Attire of Lord Jagannatha

 

Suna Besha, ('Suna besh'in English translates to "gold dressing”[74]) also known as Raja or Rajadhiraja Bhesha [75] or Raja Bhesha, is an event when the triad images of the Jagannatha Temple are adorned with gold jewelry. This event is observed five times in a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Bijayadashami) (October), Karthik Purnima (November), and Pousa Purnima (December).[76][77] One such Suna Bhesha event is observed on Bahuda Ekadashi during the Ratha Yatra on the chariots placed at the Simhadwar. The other four Beshas 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 Jagannatha and Balabhadra; Jagannatha is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.[76]

Niladri BijeEdit

 

Niladri Bije, celebrated in the Hindu calendar month Asadha (June–July) on Trayodashi (13th day),[78] marks the end of the Ratha Yatra. The large wooden images of the triad of gods are taken out from the chariots and then carried to the sanctum sanctorum, swaying rhythmically; a ritual which is known as pahandi.[72]

Sahi yatraEdit

A scene from a play being enacted during the Sahi Yatra

 

The Sahi Yatra, considered the world's biggest open-air theatre,[79] is an annual event lasting 11 days; a traditional cultural theatre festival or folk drama which begins on Ram Navami and ends on Rama avishke (Sanskrit meaning : anointing). The festival includes plays depicting various scenes from the Ramayana. The residents of various localities, or Sahis, are entrusted the task of performing the drama at the street corners.[80]

Samudra AratiEdit

Samudra arati of worship of the sea by disciples of the Matha at Puri

 

The Samudra arati is a daily tradition started by the present Shankaracharya 9 years ago.[81] The daily practise includes prayer and fire offering to the sea at Swargadwar in Puri by disciples of the Govardhan Matha. On Paush Purnima of every year the Shankaracharya himself comes out to offer prayers to the sea.

TransportEdit

 

Earlier, when roads did not exist, people used to walk or travel by animal-drawn vehicles or carriages along beaten tracks to reach Puri. Travel was by riverine craft along the Ganges up to Calcutta, and then on foot or by carriages. 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.[82] Puri is now well-connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways which connects Puri with Calcutta, and Khurda is an important railway junction on this route. The rail distance is about 499 kilometres (310 mi) from Calcutta[83] and 468 kilometres (291 mi) from Vishakhapatnam. Road network includes NH 203 that links the city with Bhubaneswar, the state capital, situated about 60 kilometres (37 mi) away. NH 203 B connects the city with Satapada via Brahmagiri. Marine drive, which is part of NH 203 A, connects Puri with Konark. The nearest airport is the Biju Patnaik International Airport at Bhubaneswar.[57] Puri railway station is among the top hundred booking stations of the Indian Railways.[84]

Arts and craftsEdit

Sand artEdit

Sand art of a Baby Elephant

 

Sand art is a special art form that is created on the beaches of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. Sculptures of various gods and famous people are now created in sand by amateur artists. These are temporary in nature as they get washed away by waves. This art form has gained international fame in recent years. One of the famed sand artists of Odisha is Sudarshan Patnaik. He established the Golden Sand Art Institute in 1995, in the open air on the shores of Bay of Bengal, to provide training to students interested in this art form.[85][80]

Appliqué artEdit

An applique art work

 

Appliqué art, which is a stitching-based craft unlike embroidery, was pioneered by Hatta Maharana of Pipili. It is widely used in Puri, both for decoration of the deities and for sale. Maharana's family members are employed as darjis or tailors or sebaks by the Maharaja of Puri. They prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. The appliqué works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coverings of dummy horses and cows, and other household textiles; these are marketed in Puri. The cloth used is made in dark colours of red, black, yellow, green, blue and turquoise blue.[86]

CultureEdit

Odissi dancer

 

Cultural activities, including the annual religious festivals, in Puri are: The Puri Beach Festival held from 5 to 9 November every year, and the Shreekshetra Utsav held from 20 December to 2 January every year. The cultural programmes include unique sand art, display of local and traditional handicrafts and food festival.[87] In addition, cultural programmes are held for two hours on every second Saturday of the month at the district Collector's Conference Hall near Sea Beach Police Station. Odissi dance, Odissi music and folk dances are part of this event.[87] Odissi dance is the cultural heritage of Puri. This dance form originated in Puri from the dances performed by Devadasis (Maharis) attached to the Jagannatha Temple who performed dances in the Nata mandapa of the temple to please the deities. Though the devadasi practice has been discontinued, the dance form has become modern and classical and is widely popular; many of the Odissi virtuoso artists and gurus (teachers) are from Puri.[88] Some of the famous Odissi dancers are Kelucharan Mohapatra, Mayadhar Raut, Sonal Mansingh, Sanjukta Panigrahi and many more

EducationEdit

Samanta Chandra Sekhar College, Puri

 

Some of the educational institutions in Puri are:

 

Ghanashyama Hemalata Institute of Technology and Management

Gangadhar Mohapatra Law College, established in 1981[89]

Extension Unit of Regional Research Institute of Homoeopathy, Puri, under Central Council for Research in Homoeopathy (CCRH), New Delhi; established in March 2006 [90]

Shri Jagannath Sanskrit University, established in July 1981[91]

Gopabandhu Ayurveda Mahavidyalaya, a college and hospital where treatment and training is based on Ayurveda school of medicine [92]

The Industrial Training Institute, a premier technical institution to provide education to skilled, committed & talented technicians was established in 1966 by the Government of India[93]

Blessed Sacrament High School established in 1952 is otherwise known as Puri convent. It is one of the best schools in the city. The school features classes 1 to 10. It is located in VIP Road, Puri.

 

Puri peopleEdit

 

Jayee Rajguru - Freedom fighter

Chakhi Khuntia (Chandan Hajuri) – Freedom fighter [94]

Utkalmani Pandit Gopabandhu Das – Social worker

Pandit Nilakantha Das – Social activist

Bhaktakabi Madhusudan Rao – Odia Poet

Padma Vibhushan Kelucharan Mohapatra – Odissi dancer

Padma Shri Pankaj Charan Das – Odissi dancer

Padma Shri Pandit Sadashiv Rathasharma – Scholar and Preacher of Shri Jagannatha Culture

Padma Vibhushan Raghunath Mohapatra – Architect and sculptor

Padma Shri Sudarshan Pattnaik – Sand Artist

Baisali Mohanty - ALC Global Fellow at University of Oxford, United Kingdom

Rituraj Mohanty – Singer

Mirit Ben-Nun paints women, who are called nowadays “career women”; independent women, who are not dependent on men or husbands, who have their own room, their own office, own studio (their own bank account) and their own dream. The writer Virginia Wolf believed that it all begins with “your own room”, a defined space, even a small one, that has four walls and a door and is all yours; there you can recognize the dream, and be who you are. The women Mirit chose to paint also have a key phrase that leads them in life: “Go your way and leave the doubters behind” (Lior Finkel-Perl); “Put an anchor of ability within you” (Imi Eiron) and also more concise messages like that of Tamar Ish-Shalom: “Do not forget to breathe” or of the economist Karnit Flug, former governor of The Bank of Israel: “Economy is not everything.” How true. Mirit Ben-Nun dizzyingly integrates all of this into her private career, a colorful and spectacular painting, which ranges from Aboriginal diligence to feminist consciousness. Ben-Nun adorns the successful women with a tremendous abundance of colors and patterns, generously and with joy of life she wraps them with ‘mandorlas’ (almond-like shape), which surround each other and create “Babushkas”. Like the women, so do Ben-Nun’s models split unexpectedly, creating intersections and interchanges withing the painting, hinting at new paths. These successful, independent, opinionated women receive a gift from Mirit: they are raised to a level of energy rich in particles, but one that plants them in the heart of it all, they are both the citron and the nucleus. They are the smallest babushka, the princess.

Mirit Ben-Nun, an independent woman, who set out without support and without orderly studies, stubbornly made her own way, her own dream, added to her a parade of women, who like Einat Paz, think “better things happen to those who do”.

Tali Tamir

‘Your Own Dream’ is a modern Pop art style exhibit of paintings of women, by the feminine spirit of the artist, Mirit Ben-Nun. The painting series of the women was created and inspired by the book “Presence. Impact. Leadership”, and the majority of the women painted in the exhibit participate in this book by Dr. Efrat Liani, published by Kineret Zemorah Dvir.

 

British Railways, who were heavily dependent on freight transport at the time, made some efforts to promote their services in the face of the long battle in the face of road freight transport - that of course was for some time being fought for by other divisions of the British Transport Commission that BR was part of from 1948; namely British Road Services. BR issued various publications, often on a Regional basis, detailing the express freight train services available, that included 'first and last times' and delivery times for major destinations, along with details of the various types of services such as containerisation, and of goods yeards, depots and senior managers.

 

This example was issued by the London Midland Region and indeed is in their Regional colours. The 1956 edition features a steam locomotive and various open freight wagons - both types of which BR would soon be largely moving away from as the Modernisation programme got underway.

No me importó caer contigo a lo más hondo, sentir cómo mi cuerpo chocaba contra el suelo, oír como crujían nuestros huesos al romperse.

 

De la misma forma que no me importó estar en lo más alto, colgado contigo de aquel techo construido sobre falsas promesas. Supe que en cualquier momento el miedo haría que te echaras para atrás y que todo aquello que nos sujetaba se desvanecería, haciéndonos caer.

 

Lo sabía, pero nada de eso me importó, porque prometí que te seguiría a cualquier parte. ¿Qué más da, si el lugar a donde fuimos a parar no fue la felicidad, precisamente?

 

Te dije que aguantaría el golpe. Que me tragaría las lágrimas.

 

Y que me dejaría humillar cien veces antes de verte marchar.

 

¿Has visto?, no he fallado en ninguna de mis promesas.

 

En ninguna.

 

Ni siquiera en la última; y eso es lo que me hizo caer a mí también.

 

Capitulo 7 del Diccionario de la Dependencia.

(…)

Pensamiento Nº3: La individualidad no existe.

(…)

Pensamiento Nº5: Mejor mal acompañado que solo.

Pensamiento Nº6: Todo es mejor que estar solo, y por eso hay que evitarlo.

Pensamiento Nº7: No importa perder la dignidad en el intento.

 

Title: Million Dollar Man, by Lana Del Rey.

 

Harpy Eagle (Harpia harpyja)

 

Status: Conservation dependent

 

Population Trend: Declining.

 

Other Names: Thrasaetus harpyia

 

Distribution: Neotropical. Southern MEXICO (formerly north to Veracruz, but now probably only in Chiapas) south locally through Caribbean Central America to COLOMBIA east to VENEZUELA and the GUIANAS and south through eastern BOLIVIA and BRAZIL to extreme northeastern ARGENTINA (Misiones); formerly in western COLOMBIA and western ECUADOR, but nearly extirpated in that region.

 

Movements: Locally migratory or nomadic in Brazil (Sick 1993), but apparently not in other areas (Venezuela, Panama).

  

Habitat and Habits: Lowlands and foothills. Generally gallery rainforest, but can also survive in isolated patches of forest and late second-growth where it is not persecuted. Seldom soars over the canopy or over open spaces. Not particularly wary, but nevertheless very inconspicuous, despite its great size.

  

Food and Feeding Behavior: Sloths, monkeys, agoutis, armadillos, deer, large birds (including guans, curassows, and macaws), large lizards, and snakes. Hunts from a perch in the canopy. sometimes at the edge of a river, or makes short flights from tree to tree with surprising agility, looking (and listening) for prey. In Brazil, it has attacked dogs, chickens, lambs, and kids (goats), but there are no reports of them pursuing children, despite the fears of some rural people (Sick 1993).

  

Breeding: Nest is a huge platform of sticks with a shallow central cup, placed in a high crotch of a huge emergent tree (often Ceiba) in forest. Eggs 1-2, white, usually with brownish nest stains. Only one eaglet survives to fledge.

  

Conservation: Endangered (perhaps Critically Endangered) in Mexico and Central America, where it has been extirpated in most of its former range. Vulnerable in most of South American portion of range. Collar et al. (1992, 1994) and BirdLife International categorized this species as Near Threatened. Generally rare everywhere in inhabited areas, but sometimes common away from human settlements in the Amazonian region. Trophy shooting of birds is a chronic problem throughout its range, particularly on the periphery of its range, where such persecution is often a by-blow of deforestation. Indeed, most records of its occurrence are based on birds that were shot for one reason or another. The capture of birds (particularly juveniles) for pets or curiosities is also a pervasive problem.

  

Source: www.globalraptors.org/grin/SpeciesResults.asp?specID=8040

A woman is busy in paddy drying yard.

 

Note: This photo is taken from Dhamria, Dhaka, Bangladesh. most of our rural Bangladeshi women's are working in rice landing company to make their self dependent.

flickriver.com/photos/javier1949/popular-interesting/

  

Palacio de Exposiciones y Congresos Ciudad de Oviedo (Buenavista)

C/ Arturo Álvarez Buylla s/n Oviedo, Asturias

Arquitecto: Santiago Calatrava. Concurso de proyectos 2000, obras 2003-2011.

Diseñado por el premio Príncipe de Asturias de las Artes en 1999, el arquitecto Santiago Calatrava, por su tamaño, envergadura y situación es uno de los edificios más singulares y controvertidos de la ciudad de Oviedo. Popularmente se le conoce como “el Cangrejo”. Se levanta en Buenavista, en el lugar que ocupó el antiguo estadio de fútbol Carlos Tartiere.

Su polémica construcción se inicia en 2003 con el derribo del antiguo estadio de fútbol, en 2007 se inauguran las dependencias administrativas del Principado de Asturias, y en 2008 el centro comercial. En 2010 se retoman las obras después de una paralización de cerca de 2 años, y en 2011 se inaugura el Palacio de Congresos.

El conjunto está constituido por un edificio central, de planta elíptica destinado a Palacio de Congresos y Exposiciones, otro perimetral en forma de U dedicado a hotel, oficinas y dependencias administrativas del Principado, y un basamento o plataforma subterránea dedicada a zona comercial que ocupa tres plantas, denominada Espacio Buenavista, con una superficie de 52.000 metros cuadrados, además de aparcamiento para más de 1.800 vehículos. Delante de la fachada principal se sitúa una zona verde con parque infantil.

El edificio central, dedicado al Palacio, se distribuye en tres niveles: en el inferior se encuentran el hall principal y el área expositiva, una sala de reuniones con un aforo para 217 personas y una sala multiusos; la planta intermedia da acceso al Auditorio que dispone de 2.144 butacas y está cubierto por una cúpula de acero blanco de 45 m de altura; finalmente en la tercera planta se organizan las 12 salas de reuniones, de las cuales 8 son modulares. Inicialmente cuenta con una cubierta móvil cuyos elementos pueden inclinarse permitiendo una mayor entrada de luz y modificando el aspecto exterior.

 

El edificio en "U", que rodea perimetralmente, por las fachadas laterales y trasera, el Palacio de Congresos, se destina a hotel, con 150 habitaciones, y a oficinas de las consejerías del Principado, con una superficie de 11.196 metros cuadrados. Se eleva unos 30 metros del suelo a partir de un complejo diseño de pórticos de acero que se construyen pieza a pieza, como un mecano, en forma de árbol, cada una compuesta a su vez por 6 subestructuras en voladizo, con los ascensores en el núcleo central.

Maria De Leon Trans

 

Bus Number: 72

Coachbuilder: Nissan Diesel Philippines, Corporation

Body Model: NDPC Euro Bus

Air-Conditioning Unit: Dependent Overhead Unit

Chassis: Nissan Diesel JA520SAN

Engine: Nissan Diesel RF8

Suspension: Air-Suspension

Classification: Air-Conditioned Provincial Operation Bus

Seating Configuration: 2x2 Seats

Seating Capacity: 41 Passengers

 

Shot Location: Sampaloc

Coronavirus disease 2019 (COVID-19) is an infectious disease caused by severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2).[8] The disease was first identified in December 2019 in Wuhan, the capital of China's Hubei province, and has since spread globally, resulting in the ongoing 2019–20 coronavirus pandemic.[9][10] As of 26 April 2020, more than 2.89 million cases have been reported across 185 countries and territories, resulting in more than 203,000 deaths. More than 822,000 people have recovered.[7]

 

Common symptoms include fever, cough, fatigue, shortness of breath and loss of smell.[5][11][12] While the majority of cases result in mild symptoms, some progress to viral pneumonia, multi-organ failure, or cytokine storm.[13][9][14] More concerning symptoms include difficulty breathing, persistent chest pain, confusion, difficulty waking, and bluish skin.[5] The time from exposure to onset of symptoms is typically around five days but may range from two to fourteen days.[5][15]

 

The virus is primarily spread between people during close contact,[a] often via small droplets produced by coughing,[b] sneezing, or talking.[6][16][18] The droplets usually fall to the ground or onto surfaces rather than remaining in the air over long distances.[6][19][20] People may also become infected by touching a contaminated surface and then touching their face.[6][16] In experimental settings, the virus may survive on surfaces for up to 72 hours.[21][22][23] It is most contagious during the first three days after the onset of symptoms, although spread may be possible before symptoms appear and in later stages of the disease.[24] The standard method of diagnosis is by real-time reverse transcription polymerase chain reaction (rRT-PCR) from a nasopharyngeal swab.[25] Chest CT imaging may also be helpful for diagnosis in individuals where there is a high suspicion of infection based on symptoms and risk factors; however, guidelines do not recommend using it for routine screening.[26][27]

 

Recommended measures to prevent infection include frequent hand washing, maintaining physical distance from others (especially from those with symptoms), covering coughs, and keeping unwashed hands away from the face.[28][29] In addition, the use of a face covering is recommended for those who suspect they have the virus and their caregivers.[30][31] Recommendations for face covering use by the general public vary, with some authorities recommending against their use, some recommending their use, and others requiring their use.[32][31][33] Currently, there is not enough evidence for or against the use of masks (medical or other) in healthy individuals in the wider community.[6] Also masks purchased by the public may impact availability for health care providers.

 

Currently, there is no vaccine or specific antiviral treatment for COVID-19.[6] Management involves the treatment of symptoms, supportive care, isolation, and experimental measures.[34] The World Health Organization (WHO) declared the 2019–20 coronavirus outbreak a Public Health Emergency of International Concern (PHEIC)[35][36] on 30 January 2020 and a pandemic on 11 March 2020.[10] Local transmission of the disease has occurred in most countries across all six WHO regions.[37]

 

File:En.Wikipedia-VideoWiki-Coronavirus disease 2019.webm

Video summary (script)

 

Contents

1Signs and symptoms

2Cause

2.1Transmission

2.2Virology

3Pathophysiology

3.1Immunopathology

4Diagnosis

4.1Pathology

5Prevention

6Management

6.1Medications

6.2Protective equipment

6.3Mechanical ventilation

6.4Acute respiratory distress syndrome

6.5Experimental treatment

6.6Information technology

6.7Psychological support

7Prognosis

7.1Reinfection

8History

9Epidemiology

9.1Infection fatality rate

9.2Sex differences

10Society and culture

10.1Name

10.2Misinformation

10.3Protests

11Other animals

12Research

12.1Vaccine

12.2Medications

12.3Anti-cytokine storm

12.4Passive antibodies

13See also

14Notes

15References

16External links

16.1Health agencies

16.2Directories

16.3Medical journals

Signs and symptoms

Symptom[4]Range

Fever83–99%

Cough59–82%

Loss of Appetite40–84%

Fatigue44–70%

Shortness of breath31–40%

Coughing up sputum28–33%

Loss of smell15[38] to 30%[12][39]

Muscle aches and pains11–35%

Fever is the most common symptom, although some older people and those with other health problems experience fever later in the disease.[4][40] In one study, 44% of people had fever when they presented to the hospital, while 89% went on to develop fever at some point during their hospitalization.[4][41]

 

Other common symptoms include cough, loss of appetite, fatigue, shortness of breath, sputum production, and muscle and joint pains.[4][5][42][43] Symptoms such as nausea, vomiting and diarrhoea have been observed in varying percentages.[44][45][46] Less common symptoms include sneezing, runny nose, or sore throat.[47]

 

More serious symptoms include difficulty breathing, persistent chest pain or pressure, confusion, difficulty waking, and bluish face or lips. Immediate medical attention is advised if these symptoms are present.[5][48]

 

In some, the disease may progress to pneumonia, multi-organ failure, and death.[9][14] In those who develop severe symptoms, time from symptom onset to needing mechanical ventilation is typically eight days.[4] Some cases in China initially presented with only chest tightness and palpitations.[49]

 

Loss of smell was identified as a common symptom of COVID‑19 in March 2020,[12][39] although perhaps not as common as initially reported.[38] A decreased sense of smell and/or disturbances in taste have also been reported.[50] Estimates for loss of smell range from 15%[38] to 30%.[12][39]

 

As is common with infections, there is a delay between the moment a person is first infected and the time he or she develops symptoms. This is called the incubation period. The incubation period for COVID‑19 is typically five to six days but may range from two to 14 days,[51][52] although 97.5% of people who develop symptoms will do so within 11.5 days of infection.[53]

 

A minority of cases do not develop noticeable symptoms at any point in time.[54][55] These asymptomatic carriers tend not to get tested, and their role in transmission is not yet fully known.[56][57] However, preliminary evidence suggests they may contribute to the spread of the disease.[58][59] In March 2020, the Korea Centers for Disease Control and Prevention (KCDC) reported that 20% of confirmed cases remained asymptomatic during their hospital stay.[59][60]

 

A number of neurological symptoms has been reported including seizures, stroke, encephalitis and Guillain-Barre syndrome.[61] Cardiovascular related complications may include heart failure, irregular electrical activity, blood clots, and heart inflammation.[62]

 

Cause

See also: Severe acute respiratory syndrome coronavirus 2

Transmission

Cough/sneeze droplets visualised in dark background using Tyndall scattering

Respiratory droplets produced when a man is sneezing visualised using Tyndall scattering

File:COVID19 in numbers- R0, the case fatality rate and why we need to flatten the curve.webm

A video discussing the basic reproduction number and case fatality rate in the context of the pandemic

Some details about how the disease is spread are still being determined.[16][18] The WHO and the U.S. Centers for Disease Control and Prevention (CDC) say it is primarily spread during close contact and by small droplets produced when people cough, sneeze or talk;[6][16] with close contact being within approximately 1–2 m (3–7 ft).[6][63] Both sputum and saliva can carry large viral loads.[64] Loud talking releases more droplets than normal talking.[65] A study in Singapore found that an uncovered cough can lead to droplets travelling up to 4.5 metres (15 feet).[66] An article published in March 2020 argued that advice on droplet distance might be based on 1930s research which ignored the effects of warm moist exhaled air surrounding the droplets and that an uncovered cough or sneeze can travel up to 8.2 metres (27 feet).[17]

  

Respiratory droplets may also be produced while breathing out, including when talking. Though the virus is not generally airborne,[6][67] the National Academy of Sciences has suggested that bioaerosol transmission may be possible.[68] In one study cited, air collectors positioned in the hallway outside of people's rooms yielded samples positive for viral RNA but finding infectious virus has proven elusive.[68] The droplets can land in the mouths or noses of people who are nearby or possibly be inhaled into the lungs.[16] Some medical procedures such as intubation and cardiopulmonary resuscitation (CPR) may cause respiratory secretions to be aerosolised and thus result in an airborne spread.[67] Initial studies suggested a doubling time of the number of infected persons of 6–7 days and a basic reproduction number (R0 ) of 2.2–2.7, but a study published on April 7, 2020, calculated a much higher median R0 value of 5.7 in Wuhan.[69]

 

It may also spread when one touches a contaminated surface, known as fomite transmission, and then touches one's eyes, nose or mouth.[6] While there are concerns it may spread via faeces, this risk is believed to be low.[6][16]

 

The virus is most contagious when people are symptomatic; though spread is may be possible before symptoms emerge and from those who never develop symptoms.[6][70] A portion of individuals with coronavirus lack symptoms.[71] The European Centre for Disease Prevention and Control (ECDC) says while it is not entirely clear how easily the disease spreads, one person generally infects two or three others.[18]

 

The virus survives for hours to days on surfaces.[6][18] Specifically, the virus was found to be detectable for one day on cardboard, for up to three days on plastic (polypropylene) and stainless steel (AISI 304), and for up to four hours on 99% copper.[21][23] This, however, varies depending on the humidity and temperature.[72][73] Surfaces may be decontaminated with many solutions (with one minute of exposure to the product achieving a 4 or more log reduction (99.99% reduction)), including 78–95% ethanol (alcohol used in spirits), 70–100% 2-propanol (isopropyl alcohol), the combination of 45% 2-propanol with 30% 1-propanol, 0.21% sodium hypochlorite (bleach), 0.5% hydrogen peroxide, or 0.23–7.5% povidone-iodine. Soap and detergent are also effective if correctly used; soap products degrade the virus' fatty protective layer, deactivating it, as well as freeing them from the skin and other surfaces.[74] Other solutions, such as benzalkonium chloride and chlorhexidine gluconate (a surgical disinfectant), are less effective.[75]

 

In a Hong Kong study, saliva samples were taken a median of two days after the start of hospitalization. In five of six patients, the first sample showed the highest viral load, and the sixth patient showed the highest viral load on the second day tested.[64]

 

Virology

Main article: Severe acute respiratory syndrome coronavirus 2

 

Illustration of SARSr-CoV virion

Severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) is a novel severe acute respiratory syndrome coronavirus, first isolated from three people with pneumonia connected to the cluster of acute respiratory illness cases in Wuhan.[76] All features of the novel SARS-CoV-2 virus occur in related coronaviruses in nature.[77] Outside the human body, the virus is killed by household soap, which bursts its protective bubble.[26]

 

SARS-CoV-2 is closely related to the original SARS-CoV.[78] It is thought to have a zoonotic origin. Genetic analysis has revealed that the coronavirus genetically clusters with the genus Betacoronavirus, in subgenus Sarbecovirus (lineage B) together with two bat-derived strains. It is 96% identical at the whole genome level to other bat coronavirus samples (BatCov RaTG13).[47] In February 2020, Chinese researchers found that there is only one amino acid difference in the binding domain of the S protein between the coronaviruses from pangolins and those from humans; however, whole-genome comparison to date found that at most 92% of genetic material was shared between pangolin coronavirus and SARS-CoV-2, which is insufficient to prove pangolins to be the intermediate host.[79]

 

Pathophysiology

The lungs are the organs most affected by COVID‑19 because the virus accesses host cells via the enzyme angiotensin-converting enzyme 2 (ACE2), which is most abundant in type II alveolar cells of the lungs. The virus uses a special surface glycoprotein called a "spike" (peplomer) to connect to ACE2 and enter the host cell.[80] The density of ACE2 in each tissue correlates with the severity of the disease in that tissue and some have suggested that decreasing ACE2 activity might be protective,[81][82] though another view is that increasing ACE2 using angiotensin II receptor blocker medications could be protective and these hypotheses need to be tested.[83] As the alveolar disease progresses, respiratory failure might develop and death may follow.[82]

 

The virus also affects gastrointestinal organs as ACE2 is abundantly expressed in the glandular cells of gastric, duodenal and rectal epithelium[84] as well as endothelial cells and enterocytes of the small intestine.[85]

 

ACE2 is present in the brain, and there is growing evidence of neurological manifestations in people with COVID‑19. It is not certain if the virus can directly infect the brain by crossing the barriers that separate the circulation of the brain and the general circulation. Other coronaviruses are able to infect the brain via a synaptic route to the respiratory centre in the medulla, through mechanoreceptors like pulmonary stretch receptors and chemoreceptors (primarily central chemoreceptors) within the lungs.[medical citation needed] It is possible that dysfunction within the respiratory centre further worsens the ARDS seen in COVID‑19 patients. Common neurological presentations include a loss of smell, headaches, nausea, and vomiting. Encephalopathy has been noted to occur in some patients (and confirmed with imaging), with some reports of detection of the virus after cerebrospinal fluid assays although the presence of oligoclonal bands seems to be a common denominator in these patients.[86]

 

The virus can cause acute myocardial injury and chronic damage to the cardiovascular system.[87] An acute cardiac injury was found in 12% of infected people admitted to the hospital in Wuhan, China,[88] and is more frequent in severe disease.[89] Rates of cardiovascular symptoms are high, owing to the systemic inflammatory response and immune system disorders during disease progression, but acute myocardial injuries may also be related to ACE2 receptors in the heart.[87] ACE2 receptors are highly expressed in the heart and are involved in heart function.[87][90] A high incidence of thrombosis (31%) and venous thromboembolism (25%) have been found in ICU patients with COVID‑19 infections and may be related to poor prognosis.[91][92] Blood vessel dysfunction and clot formation (as suggested by high D-dimer levels) are thought to play a significant role in mortality, incidences of clots leading to pulmonary embolisms, and ischaemic events within the brain have been noted as complications leading to death in patients infected with SARS-CoV-2. Infection appears to set off a chain of vasoconstrictive responses within the body, constriction of blood vessels within the pulmonary circulation has also been posited as a mechanism in which oxygenation decreases alongside with the presentation of viral pneumonia.[93]

 

Another common cause of death is complications related to the kidneys[93]—SARS-CoV-2 directly infects kidney cells, as confirmed in post-mortem studies. Acute kidney injury is a common complication and cause of death; this is more significant in patients with already compromised kidney function, especially in people with pre-existing chronic conditions such as hypertension and diabetes which specifically cause nephropathy in the long run.[94]

 

Autopsies of people who died of COVID‑19 have found diffuse alveolar damage (DAD), and lymphocyte-containing inflammatory infiltrates within the lung.[95]

 

Immunopathology

Although SARS-COV-2 has a tropism for ACE2-expressing epithelial cells of the respiratory tract, patients with severe COVID‑19 have symptoms of systemic hyperinflammation. Clinical laboratory findings of elevated IL-2, IL-7, IL-6, granulocyte-macrophage colony-stimulating factor (GM-CSF), interferon-γ inducible protein 10 (IP-10), monocyte chemoattractant protein 1 (MCP-1), macrophage inflammatory protein 1-α (MIP-1α), and tumour necrosis factor-α (TNF-α) indicative of cytokine release syndrome (CRS) suggest an underlying immunopathology.[96]

 

Additionally, people with COVID‑19 and acute respiratory distress syndrome (ARDS) have classical serum biomarkers of CRS, including elevated C-reactive protein (CRP), lactate dehydrogenase (LDH), D-dimer, and ferritin.[97]

 

Systemic inflammation results in vasodilation, allowing inflammatory lymphocytic and monocytic infiltration of the lung and the heart. In particular, pathogenic GM-CSF-secreting T-cells were shown to correlate with the recruitment of inflammatory IL-6-secreting monocytes and severe lung pathology in COVID‑19 patients.[98] Lymphocytic infiltrates have also been reported at autopsy.[95]

 

Diagnosis

Main article: COVID-19 testing

 

Demonstration of a nasopharyngeal swab for COVID-19 testing

 

CDC rRT-PCR test kit for COVID-19[99]

The WHO has published several testing protocols for the disease.[100] The standard method of testing is real-time reverse transcription polymerase chain reaction (rRT-PCR).[101] The test is typically done on respiratory samples obtained by a nasopharyngeal swab; however, a nasal swab or sputum sample may also be used.[25][102] Results are generally available within a few hours to two days.[103][104] Blood tests can be used, but these require two blood samples taken two weeks apart, and the results have little immediate value.[105] Chinese scientists were able to isolate a strain of the coronavirus and publish the genetic sequence so laboratories across the world could independently develop polymerase chain reaction (PCR) tests to detect infection by the virus.[9][106][107] As of 4 April 2020, antibody tests (which may detect active infections and whether a person had been infected in the past) were in development, but not yet widely used.[108][109][110] The Chinese experience with testing has shown the accuracy is only 60 to 70%.[111] The FDA in the United States approved the first point-of-care test on 21 March 2020 for use at the end of that month.[112]

 

Diagnostic guidelines released by Zhongnan Hospital of Wuhan University suggested methods for detecting infections based upon clinical features and epidemiological risk. These involved identifying people who had at least two of the following symptoms in addition to a history of travel to Wuhan or contact with other infected people: fever, imaging features of pneumonia, normal or reduced white blood cell count, or reduced lymphocyte count.[113]

 

A study asked hospitalised COVID‑19 patients to cough into a sterile container, thus producing a saliva sample, and detected the virus in eleven of twelve patients using RT-PCR. This technique has the potential of being quicker than a swab and involving less risk to health care workers (collection at home or in the car).[64]

 

Along with laboratory testing, chest CT scans may be helpful to diagnose COVID-19 in individuals with a high clinical suspicion of infection but are not recommended for routine screening.[26][27] Bilateral multilobar ground-glass opacities with a peripheral, asymmetric, and posterior distribution are common in early infection.[26] Subpleural dominance, crazy paving (lobular septal thickening with variable alveolar filling), and consolidation may appear as the disease progresses.[26][114]

 

In late 2019, WHO assigned the emergency ICD-10 disease codes U07.1 for deaths from lab-confirmed SARS-CoV-2 infection and U07.2 for deaths from clinically or epidemiologically diagnosed COVID‑19 without lab-confirmed SARS-CoV-2 infection.[115]

  

Typical CT imaging findings

 

CT imaging of rapid progression stage

Pathology

Few data are available about microscopic lesions and the pathophysiology of COVID‑19.[116][117] The main pathological findings at autopsy are:

 

Macroscopy: pleurisy, pericarditis, lung consolidation and pulmonary oedema

Four types of severity of viral pneumonia can be observed:

minor pneumonia: minor serous exudation, minor fibrin exudation

mild pneumonia: pulmonary oedema, pneumocyte hyperplasia, large atypical pneumocytes, interstitial inflammation with lymphocytic infiltration and multinucleated giant cell formation

severe pneumonia: diffuse alveolar damage (DAD) with diffuse alveolar exudates. DAD is the cause of acute respiratory distress syndrome (ARDS) and severe hypoxemia.

healing pneumonia: organisation of exudates in alveolar cavities and pulmonary interstitial fibrosis

plasmocytosis in BAL[118]

Blood: disseminated intravascular coagulation (DIC);[119] leukoerythroblastic reaction[120]

Liver: microvesicular steatosis

Prevention

See also: 2019–20 coronavirus pandemic § Prevention, flatten the curve, and workplace hazard controls for COVID-19

 

Progressively stronger mitigation efforts to reduce the number of active cases at any given time—known as "flattening the curve"—allows healthcare services to better manage the same volume of patients.[121][122][123] Likewise, progressively greater increases in healthcare capacity—called raising the line—such as by increasing bed count, personnel, and equipment, helps to meet increased demand.[124]

 

Mitigation attempts that are inadequate in strictness or duration—such as premature relaxation of distancing rules or stay-at-home orders—can allow a resurgence after the initial surge and mitigation.[122][125]

Preventive measures to reduce the chances of infection include staying at home, avoiding crowded places, keeping distance from others, washing hands with soap and water often and for at least 20 seconds, practising good respiratory hygiene, and avoiding touching the eyes, nose, or mouth with unwashed hands.[126][127][128] The CDC recommends covering the mouth and nose with a tissue when coughing or sneezing and recommends using the inside of the elbow if no tissue is available.[126] Proper hand hygiene after any cough or sneeze is encouraged.[126] The CDC has recommended the use of cloth face coverings in public settings where other social distancing measures are difficult to maintain, in part to limit transmission by asymptomatic individuals.[129] The U.S. National Institutes of Health guidelines do not recommend any medication for prevention of COVID‑19, before or after exposure to the SARS-CoV-2 virus, outside of the setting of a clinical trial.[130]

 

Social distancing strategies aim to reduce contact of infected persons with large groups by closing schools and workplaces, restricting travel, and cancelling large public gatherings.[131] Distancing guidelines also include that people stay at least 6 feet (1.8 m) apart.[132] There is no medication known to be effective at preventing COVID‑19.[133] After the implementation of social distancing and stay-at-home orders, many regions have been able to sustain an effective transmission rate ("Rt") of less than one, meaning the disease is in remission in those areas.[134]

 

As a vaccine is not expected until 2021 at the earliest,[135] a key part of managing COVID‑19 is trying to decrease the epidemic peak, known as "flattening the curve".[122] This is done by slowing the infection rate to decrease the risk of health services being overwhelmed, allowing for better treatment of current cases, and delaying additional cases until effective treatments or a vaccine become available.[122][125]

 

According to the WHO, the use of masks is recommended only if a person is coughing or sneezing or when one is taking care of someone with a suspected infection.[136] For the European Centre for Disease Prevention and Control (ECDC) face masks "... could be considered especially when visiting busy closed spaces ..." but "... only as a complementary measure ..."[137] Several countries have recommended that healthy individuals wear face masks or cloth face coverings (like scarves or bandanas) at least in certain public settings, including China,[138] Hong Kong,[139] Spain,[140] Italy (Lombardy region),[141] and the United States.[129]

 

Those diagnosed with COVID‑19 or who believe they may be infected are advised by the CDC to stay home except to get medical care, call ahead before visiting a healthcare provider, wear a face mask before entering the healthcare provider's office and when in any room or vehicle with another person, cover coughs and sneezes with a tissue, regularly wash hands with soap and water and avoid sharing personal household items.[30][142] The CDC also recommends that individuals wash hands often with soap and water for at least 20 seconds, especially after going to the toilet or when hands are visibly dirty, before eating and after blowing one's nose, coughing or sneezing. It further recommends using an alcohol-based hand sanitiser with at least 60% alcohol, but only when soap and water are not readily available.[126]

 

For areas where commercial hand sanitisers are not readily available, the WHO provides two formulations for local production. In these formulations, the antimicrobial activity arises from ethanol or isopropanol. Hydrogen peroxide is used to help eliminate bacterial spores in the alcohol; it is "not an active substance for hand antisepsis". Glycerol is added as a humectant.[143]

  

Prevention efforts are multiplicative, with effects far beyond that of a single spread. Each avoided case leads to more avoided cases down the line, which in turn can stop the outbreak in its tracks.

 

File:COVID19 W ENG.ogv

Handwashing instructions

Management

People are managed with supportive care, which may include fluid therapy, oxygen support, and supporting other affected vital organs.[144][145][146] The CDC recommends that those who suspect they carry the virus wear a simple face mask.[30] Extracorporeal membrane oxygenation (ECMO) has been used to address the issue of respiratory failure, but its benefits are still under consideration.[41][147] Personal hygiene and a healthy lifestyle and diet have been recommended to improve immunity.[148] Supportive treatments may be useful in those with mild symptoms at the early stage of infection.[149]

 

The WHO, the Chinese National Health Commission, and the United States' National Institutes of Health have published recommendations for taking care of people who are hospitalised with COVID‑19.[130][150][151] Intensivists and pulmonologists in the U.S. have compiled treatment recommendations from various agencies into a free resource, the IBCC.[152][153]

 

Medications

See also: Coronavirus disease 2019 § Research

As of April 2020, there is no specific treatment for COVID‑19.[6][133] Research is, however, ongoing. For symptoms, some medical professionals recommend paracetamol (acetaminophen) over ibuprofen for first-line use.[154][155][156] The WHO and NIH do not oppose the use of non-steroidal anti-inflammatory drugs (NSAIDs) such as ibuprofen for symptoms,[130][157] and the FDA says currently there is no evidence that NSAIDs worsen COVID‑19 symptoms.[158]

 

While theoretical concerns have been raised about ACE inhibitors and angiotensin receptor blockers, as of 19 March 2020, these are not sufficient to justify stopping these medications.[130][159][160][161] Steroids, such as methylprednisolone, are not recommended unless the disease is complicated by acute respiratory distress syndrome.[162][163]

 

Medications to prevent blood clotting have been suggested for treatment,[91] and anticoagulant therapy with low molecular weight heparin appears to be associated with better outcomes in severe COVID‐19 showing signs of coagulopathy (elevated D-dimer).[164]

 

Protective equipment

See also: COVID-19 related shortages

 

The CDC recommends four steps to putting on personal protective equipment (PPE).[165]

Precautions must be taken to minimise the risk of virus transmission, especially in healthcare settings when performing procedures that can generate aerosols, such as intubation or hand ventilation.[166] For healthcare professionals caring for people with COVID‑19, the CDC recommends placing the person in an Airborne Infection Isolation Room (AIIR) in addition to using standard precautions, contact precautions, and airborne precautions.[167]

 

The CDC outlines the guidelines for the use of personal protective equipment (PPE) during the pandemic. The recommended gear is a PPE gown, respirator or facemask, eye protection, and medical gloves.[168][169]

 

When available, respirators (instead of facemasks) are preferred.[170] N95 respirators are approved for industrial settings but the FDA has authorised the masks for use under an Emergency Use Authorisation (EUA). They are designed to protect from airborne particles like dust but effectiveness against a specific biological agent is not guaranteed for off-label uses.[171] When masks are not available, the CDC recommends using face shields or, as a last resort, homemade masks.[172]

 

Mechanical ventilation

Most cases of COVID‑19 are not severe enough to require mechanical ventilation or alternatives, but a percentage of cases are.[173][174] The type of respiratory support for individuals with COVID‑19 related respiratory failure is being actively studied for people in the hospital, with some evidence that intubation can be avoided with a high flow nasal cannula or bi-level positive airway pressure.[175] Whether either of these two leads to the same benefit for people who are critically ill is not known.[176] Some doctors prefer staying with invasive mechanical ventilation when available because this technique limits the spread of aerosol particles compared to a high flow nasal cannula.[173]

 

Severe cases are most common in older adults (those older than 60 years,[173] and especially those older than 80 years).[177] Many developed countries do not have enough hospital beds per capita, which limits a health system's capacity to handle a sudden spike in the number of COVID‑19 cases severe enough to require hospitalisation.[178] This limited capacity is a significant driver behind calls to flatten the curve.[178] One study in China found 5% were admitted to intensive care units, 2.3% needed mechanical support of ventilation, and 1.4% died.[41] In China, approximately 30% of people in hospital with COVID‑19 are eventually admitted to ICU.[4]

 

Acute respiratory distress syndrome

Main article: Acute respiratory distress syndrome

Mechanical ventilation becomes more complex as acute respiratory distress syndrome (ARDS) develops in COVID‑19 and oxygenation becomes increasingly difficult.[179] Ventilators capable of pressure control modes and high PEEP[180] are needed to maximise oxygen delivery while minimising the risk of ventilator-associated lung injury and pneumothorax.[181] High PEEP may not be available on older ventilators.

 

Options for ARDS[179]

TherapyRecommendations

High-flow nasal oxygenFor SpO2 <93%. May prevent the need for intubation and ventilation

Tidal volume6mL per kg and can be reduced to 4mL/kg

Plateau airway pressureKeep below 30 cmH2O if possible (high respiratory rate (35 per minute) may be required)

Positive end-expiratory pressureModerate to high levels

Prone positioningFor worsening oxygenation

Fluid managementGoal is a negative balance of 0.5–1.0L per day

AntibioticsFor secondary bacterial infections

GlucocorticoidsNot recommended

Experimental treatment

See also: § Research

Research into potential treatments started in January 2020,[182] and several antiviral drugs are in clinical trials.[183][184] Remdesivir appears to be the most promising.[133] Although new medications may take until 2021 to develop,[185] several of the medications being tested are already approved for other uses or are already in advanced testing.[186] Antiviral medication may be tried in people with severe disease.[144] The WHO recommended volunteers take part in trials of the effectiveness and safety of potential treatments.[187]

 

The FDA has granted temporary authorisation to convalescent plasma as an experimental treatment in cases where the person's life is seriously or immediately threatened. It has not undergone the clinical studies needed to show it is safe and effective for the disease.[188][189][190]

 

Information technology

See also: Contact tracing and Government by algorithm

In February 2020, China launched a mobile app to deal with the disease outbreak.[191] Users are asked to enter their name and ID number. The app can detect 'close contact' using surveillance data and therefore a potential risk of infection. Every user can also check the status of three other users. If a potential risk is detected, the app not only recommends self-quarantine, it also alerts local health officials.[192]

 

Big data analytics on cellphone data, facial recognition technology, mobile phone tracking, and artificial intelligence are used to track infected people and people whom they contacted in South Korea, Taiwan, and Singapore.[193][194] In March 2020, the Israeli government enabled security agencies to track mobile phone data of people supposed to have coronavirus. The measure was taken to enforce quarantine and protect those who may come into contact with infected citizens.[195] Also in March 2020, Deutsche Telekom shared aggregated phone location data with the German federal government agency, Robert Koch Institute, to research and prevent the spread of the virus.[196] Russia deployed facial recognition technology to detect quarantine breakers.[197] Italian regional health commissioner Giulio Gallera said he has been informed by mobile phone operators that "40% of people are continuing to move around anyway".[198] German government conducted a 48 hours weekend hackathon with more than 42.000 participants.[199][200] Two million people in the UK used an app developed in March 2020 by King's College London and Zoe to track people with COVID‑19 symptoms.[201] Also, the president of Estonia, Kersti Kaljulaid, made a global call for creative solutions against the spread of coronavirus.[202]

 

Psychological support

See also: Mental health during the 2019–20 coronavirus pandemic

Individuals may experience distress from quarantine, travel restrictions, side effects of treatment, or fear of the infection itself. To address these concerns, the National Health Commission of China published a national guideline for psychological crisis intervention on 27 January 2020.[203][204]

 

The Lancet published a 14-page call for action focusing on the UK and stated conditions were such that a range of mental health issues was likely to become more common. BBC quoted Rory O'Connor in saying, "Increased social isolation, loneliness, health anxiety, stress and an economic downturn are a perfect storm to harm people's mental health and wellbeing."[205][206]

 

Prognosis

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The severity of diagnosed cases in China

The severity of diagnosed COVID-19 cases in China[207]

Case fatality rates for COVID-19 by age by country.

Case fatality rates by age group:

China, as of 11 February 2020[208]

South Korea, as of 15 April 2020[209]

Spain, as of 24 April 2020[210]

Italy, as of 23 April 2020[211]

Case fatality rate depending on other health problems

Case fatality rate in China depending on other health problems. Data through 11 February 2020.[208]

Case fatality rate by country and number of cases

The number of deaths vs total cases by country and approximate case fatality rate[212]

The severity of COVID‑19 varies. The disease may take a mild course with few or no symptoms, resembling other common upper respiratory diseases such as the common cold. Mild cases typically recover within two weeks, while those with severe or critical diseases may take three to six weeks to recover. Among those who have died, the time from symptom onset to death has ranged from two to eight weeks.[47]

 

Children make up a small proportion of reported cases, with about 1% of cases being under 10 years, and 4% aged 10-19 years.[22] They are likely to have milder symptoms and a lower chance of severe disease than adults; in those younger than 50 years, the risk of death is less than 0.5%, while in those older than 70 it is more than 8%.[213][214][215] Pregnant women may be at higher risk for severe infection with COVID-19 based on data from other similar viruses, like SARS and MERS, but data for COVID-19 is lacking.[216][217] In China, children acquired infections mainly through close contact with their parents or other family members who lived in Wuhan or had traveled there.[213]

 

In some people, COVID‑19 may affect the lungs causing pneumonia. In those most severely affected, COVID-19 may rapidly progress to acute respiratory distress syndrome (ARDS) causing respiratory failure, septic shock, or multi-organ failure.[218][219] Complications associated with COVID‑19 include sepsis, abnormal clotting, and damage to the heart, kidneys, and liver. Clotting abnormalities, specifically an increase in prothrombin time, have been described in 6% of those admitted to hospital with COVID-19, while abnormal kidney function is seen in 4% of this group.[220] Approximately 20-30% of people who present with COVID‑19 demonstrate elevated liver enzymes (transaminases).[133] Liver injury as shown by blood markers of liver damage is frequently seen in severe cases.[221]

 

Some studies have found that the neutrophil to lymphocyte ratio (NLR) may be helpful in early screening for severe illness.[222]

 

Most of those who die of COVID‑19 have pre-existing (underlying) conditions, including hypertension, diabetes mellitus, and cardiovascular disease.[223] The Istituto Superiore di Sanità reported that out of 8.8% of deaths where medical charts were available for review, 97.2% of sampled patients had at least one comorbidity with the average patient having 2.7 diseases.[224] According to the same report, the median time between the onset of symptoms and death was ten days, with five being spent hospitalised. However, patients transferred to an ICU had a median time of seven days between hospitalisation and death.[224] In a study of early cases, the median time from exhibiting initial symptoms to death was 14 days, with a full range of six to 41 days.[225] In a study by the National Health Commission (NHC) of China, men had a death rate of 2.8% while women had a death rate of 1.7%.[226] Histopathological examinations of post-mortem lung samples show diffuse alveolar damage with cellular fibromyxoid exudates in both lungs. Viral cytopathic changes were observed in the pneumocytes. The lung picture resembled acute respiratory distress syndrome (ARDS).[47] In 11.8% of the deaths reported by the National Health Commission of China, heart damage was noted by elevated levels of troponin or cardiac arrest.[49] According to March data from the United States, 89% of those hospitalised had preexisting conditions.[227]

 

The availability of medical resources and the socioeconomics of a region may also affect mortality.[228] Estimates of the mortality from the condition vary because of those regional differences,[229] but also because of methodological difficulties. The under-counting of mild cases can cause the mortality rate to be overestimated.[230] However, the fact that deaths are the result of cases contracted in the past can mean the current mortality rate is underestimated.[231][232] Smokers were 1.4 times more likely to have severe symptoms of COVID‑19 and approximately 2.4 times more likely to require intensive care or die compared to non-smokers.[233]

 

Concerns have been raised about long-term sequelae of the disease. The Hong Kong Hospital Authority found a drop of 20% to 30% in lung capacity in some people who recovered from the disease, and lung scans suggested organ damage.[234] This may also lead to post-intensive care syndrome following recovery.[235]

 

Case fatality rates (%) by age and country

Age0–910–1920–2930–3940–4950–5960–6970–7980-8990+

China as of 11 February[208]0.00.20.20.20.41.33.68.014.8

Denmark as of 25 April[236]0.24.515.524.940.7

Italy as of 23 April[211]0.20.00.10.40.92.610.024.930.826.1

Netherlands as of 17 April[237]0.00.30.10.20.51.57.623.230.029.3

Portugal as of 24 April[238]0.00.00.00.00.30.62.88.516.5

S. Korea as of 15 April[209]0.00.00.00.10.20.72.59.722.2

Spain as of 24 April[210]0.30.40.30.30.61.34.413.220.320.1

Switzerland as of 25 April[239]0.90.00.00.10.00.52.710.124.0

Case fatality rates (%) by age in the United States

Age0–1920–4445–5455–6465–7475–8485+

United States as of 16 March[240]0.00.1–0.20.5–0.81.4–2.62.7–4.94.3–10.510.4–27.3

Note: The lower bound includes all cases. The upper bound excludes cases that were missing data.

Estimate of infection fatality rates and probability of severe disease course (%) by age based on cases from China[241]

0–910–1920–2930–3940–4950–5960–6970–7980+

Severe disease0.0

(0.0–0.0)0.04

(0.02–0.08)1.0

(0.62–2.1)3.4

(2.0–7.0)4.3

(2.5–8.7)8.2

(4.9–17)11

(7.0–24)17

(9.9–34)18

(11–38)

Death0.0016

(0.00016–0.025)0.0070

(0.0015–0.050)0.031

(0.014–0.092)0.084

(0.041–0.19)0.16

(0.076–0.32)0.60

(0.34–1.3)1.9

(1.1–3.9)4.3

(2.5–8.4)7.8

(3.8–13)

Total infection fatality rate is estimated to be 0.66% (0.39–1.3). Infection fatality rate is fatality per all infected individuals, regardless of whether they were diagnosed or had any symptoms. Numbers in parentheses are 95% credible intervals for the estimates.

Reinfection

As of March 2020, it was unknown if past infection provides effective and long-term immunity in people who recover from the disease.[242] Immunity is seen as likely, based on the behaviour of other coronaviruses,[243] but cases in which recovery from COVID‑19 have been followed by positive tests for coronavirus at a later date have been reported.[244][245][246][247] These cases are believed to be worsening of a lingering infection rather than re-infection.[247]

 

History

Main article: Timeline of the 2019–20 coronavirus pandemic

The virus is thought to be natural and has an animal origin,[77] through spillover infection.[248] The actual origin is unknown, but by December 2019 the spread of infection was almost entirely driven by human-to-human transmission.[208][249] A study of the first 41 cases of confirmed COVID‑19, published in January 2020 in The Lancet, revealed the earliest date of onset of symptoms as 1 December 2019.[250][251][252] Official publications from the WHO reported the earliest onset of symptoms as 8 December 2019.[253] Human-to-human transmission was confirmed by the WHO and Chinese authorities by 20 January 2020.[254][255]

 

Epidemiology

Main article: 2019–20 coronavirus pandemic

Several measures are commonly used to quantify mortality.[256] These numbers vary by region and over time and are influenced by the volume of testing, healthcare system quality, treatment options, time since the initial outbreak, and population characteristics such as age, sex, and overall health.[257]

 

The death-to-case ratio reflects the number of deaths divided by the number of diagnosed cases within a given time interval. Based on Johns Hopkins University statistics, the global death-to-case ratio is 7.0% (203,044/2,899,830) as of 26 April 2020.[7] The number varies by region.[258]

 

Other measures include the case fatality rate (CFR), which reflects the percent of diagnosed individuals who die from a disease, and the infection fatality rate (IFR), which reflects the percent of infected individuals (diagnosed and undiagnosed) who die from a disease. These statistics are not time-bound and follow a specific population from infection through case resolution. Many academics have attempted to calculate these numbers for specific populations.[259]

  

Total confirmed cases over time

 

Total deaths over time

 

Total confirmed cases of COVID‑19 per million people, 10 April 2020[260]

 

Total confirmed deaths due to COVID‑19 per million people, 10 April 2020[261]

Infection fatality rate

Our World in Data states that as of March 25, 2020, the infection fatality rate (IFR) cannot be accurately calculated.[262] In February, the World Health Organization estimated the IFR at 0.94%, with a confidence interval between 0.37 percent to 2.9 percent.[263] The University of Oxford Centre for Evidence-Based Medicine (CEBM) estimated a global CFR of 0.72 percent and IFR of 0.1 percent to 0.36 percent.[264] According to CEBM, random antibody testing in Germany suggested an IFR of 0.37 percent there.[264] Firm lower limits to local infection fatality rates were established, such as in Bergamo province, where 0.57% of the population has died, leading to a minimum IFR of 0.57% in the province. This population fatality rate (PFR) minimum increases as more people get infected and run through their disease.[265][266] Similarly, as of April 22 in the New York City area, there were 15,411 deaths confirmed from COVID-19, and 19,200 excess deaths.[267] Very recently, the first results of antibody testing have come in, but there are no valid scientific reports based on them available yet. A Bloomberg Opinion piece provides a survey.[268][269]

 

Sex differences

Main article: Gendered impact of the 2019–20 coronavirus pandemic

The impact of the pandemic and its mortality rate are different for men and women.[270] Mortality is higher in men in studies conducted in China and Italy.[271][272][273] The highest risk for men is in their 50s, with the gap between men and women closing only at 90.[273] In China, the death rate was 2.8 percent for men and 1.7 percent for women.[273] The exact reasons for this sex-difference are not known, but genetic and behavioural factors could be a reason.[270] Sex-based immunological differences, a lower prevalence of smoking in women, and men developing co-morbid conditions such as hypertension at a younger age than women could have contributed to the higher mortality in men.[273] In Europe, of those infected with COVID‑19, 57% were men; of those infected with COVID‑19 who also died, 72% were men.[274] As of April 2020, the U.S. government is not tracking sex-related data of COVID‑19 infections.[275] Research has shown that viral illnesses like Ebola, HIV, influenza, and SARS affect men and women differently.[275] A higher percentage of health workers, particularly nurses, are women, and they have a higher chance of being exposed to the virus.[276] School closures, lockdowns, and reduced access to healthcare following the 2019–20 coronavirus pandemic may differentially affect the genders and possibly exaggerate existing gender disparity.[270][277]

 

Society and culture

Name

During the initial outbreak in Wuhan, China, the virus and disease were commonly referred to as "coronavirus" and "Wuhan coronavirus",[278][279][280] with the disease sometimes called "Wuhan pneumonia".[281][282] In the past, many diseases have been named after geographical locations, such as the Spanish flu,[283] Middle East Respiratory Syndrome, and Zika virus.[284]

 

In January 2020, the World Health Organisation recommended 2019-nCov[285] and 2019-nCoV acute respiratory disease[286] as interim names for the virus and disease per 2015 guidance and international guidelines against using geographical locations (e.g. Wuhan, China), animal species or groups of people in disease and virus names to prevent social stigma.[287][288][289]

 

The official names COVID‑19 and SARS-CoV-2 were issued by the WHO on 11 February 2020.[290] WHO chief Tedros Adhanom Ghebreyesus explained: CO for corona, VI for virus, D for disease and 19 for when the outbreak was first identified (31 December 2019).[291] The WHO additionally uses "the COVID‑19 virus" and "the virus responsible for COVID‑19" in public communications.[290] Both the disease and virus are commonly referred to as "coronavirus" in the media and public discourse.

 

Misinformation

Main article: Misinformation related to the 2019–20 coronavirus pandemic

After the initial outbreak of COVID‑19, conspiracy theories, misinformation, and disinformation emerged regarding the origin, scale, prevention, treatment, and other aspects of the disease and rapidly spread online.[292][293][294][295]

 

Protests

Beginning April 17, 2020, news media began reporting on a wave of demonstrations protesting against state-mandated quarantine restrictions in in Michigan, Ohio, and Kentucky.[296][297]

 

Other animals

Humans appear to be capable of spreading the virus to some other animals. A domestic cat in Liège, Belgium, tested positive after it started showing symptoms (diarrhoea, vomiting, shortness of breath) a week later than its owner, who was also positive.[298] Tigers at the Bronx Zoo in New York, United States, tested positive for the virus and showed symptoms of COVID‑19, including a dry cough and loss of appetite.[299]

 

A study on domesticated animals inoculated with the virus found that cats and ferrets appear to be "highly susceptible" to the disease, while dogs appear to be less susceptible, with lower levels of viral replication. The study failed to find evidence of viral replication in pigs, ducks, and chickens.[300]

 

Research

Main article: COVID-19 drug development

No medication or vaccine is approved to treat the disease.[186] International research on vaccines and medicines in COVID‑19 is underway by government organisations, academic groups, and industry researchers.[301][302] In March, the World Health Organisation initiated the "SOLIDARITY Trial" to assess the treatment effects of four existing antiviral compounds with the most promise of efficacy.[303]

 

Vaccine

Main article: COVID-19 vaccine

There is no available vaccine, but various agencies are actively developing vaccine candidates. Previous work on SARS-CoV is being used because both SARS-CoV and SARS-CoV-2 use the ACE2 receptor to enter human cells.[304] Three vaccination strategies are being investigated. First, researchers aim to build a whole virus vaccine. The use of such a virus, be it inactive or dead, aims to elicit a prompt immune response of the human body to a new infection with COVID‑19. A second strategy, subunit vaccines, aims to create a vaccine that sensitises the immune system to certain subunits of the virus. In the case of SARS-CoV-2, such research focuses on the S-spike protein that helps the virus intrude the ACE2 enzyme receptor. A third strategy is that of the nucleic acid vaccines (DNA or RNA vaccines, a novel technique for creating a vaccination). Experimental vaccines from any of these strategies would have to be tested for safety and efficacy.[305]

 

On 16 March 2020, the first clinical trial of a vaccine started with four volunteers in Seattle, United States. The vaccine contains a harmless genetic code copied from the virus that causes the disease.[306]

 

Antibody-dependent enhancement has been suggested as a potential challenge for vaccine development for SARS-COV-2, but this is controversial.[307]

 

Medications

Main article: COVID-19 drug repurposing research

At least 29 phase II–IV efficacy trials in COVID‑19 were concluded in March 2020 or scheduled to provide results in April from hospitals in China.[308][309] There are more than 300 active clinical trials underway as of April 2020.[133] Seven trials were evaluating already approved treatments, including four studies on hydroxychloroquine or chloroquine.[309] Repurposed antiviral drugs make up most of the Chinese research, with nine phase III trials on remdesivir across several countries due to report by the end of April.[308][309] Other candidates in trials include vasodilators, corticosteroids, immune therapies, lipoic acid, bevacizumab, and recombinant angiotensin-converting enzyme 2.[309]

 

The COVID‑19 Clinical Research Coalition has goals to 1) facilitate rapid reviews of clinical trial proposals by ethics committees and national regulatory agencies, 2) fast-track approvals for the candidate therapeutic compounds, 3) ensure standardised and rapid analysis of emerging efficacy and safety data and 4) facilitate sharing of clinical trial outcomes before publication.[310][311]

 

Several existing medications are being evaluated for the treatment of COVID‑19,[186] including remdesivir, chloroquine, hydroxychloroquine, lopinavir/ritonavir, and lopinavir/ritonavir combined with interferon beta.[303][312] There is tentative evidence for efficacy by remdesivir, as of March 2020.[313][314] Clinical improvement was observed in patients treated with compassionate-use remdesivir.[315] Remdesivir inhibits SARS-CoV-2 in vitro.[316] Phase III clinical trials are underway in the U.S., China, and Italy.[186][308][317]

 

In 2020, a trial found that lopinavir/ritonavir was ineffective in the treatment of severe illness.[318] Nitazoxanide has been recommended for further in vivo study after demonstrating low concentration inhibition of SARS-CoV-2.[316]

 

There are mixed results as of 3 April 2020 as to the effectiveness of hydroxychloroquine as a treatment for COVID‑19, with some studies showing little or no improvement.[319][320] The studies of chloroquine and hydroxychloroquine with or without azithromycin have major limitations that have prevented the medical community from embracing these therapies without further study.[133]

 

Oseltamivir does not inhibit SARS-CoV-2 in vitro and has no known role in COVID‑19 treatment.[133]

 

Anti-cytokine storm

Cytokine release syndrome (CRS) can be a complication in the later stages of severe COVID‑19. There is preliminary evidence that hydroxychloroquine may have anti-cytokine storm properties.[321]

 

Tocilizumab has been included in treatment guidelines by China's National Health Commission after a small study was completed.[322][323] It is undergoing a phase 2 non-randomised trial at the national level in Italy after showing positive results in people with severe disease.[324][325] Combined with a serum ferritin blood test to identify cytokine storms, it is meant to counter such developments, which are thought to be the cause of death in some affected people.[326][327][328] The interleukin-6 receptor antagonist was approved by the FDA to undergo a phase III clinical trial assessing the medication's impact on COVID‑19 based on retrospective case studies for the treatment of steroid-refractory cytokine release syndrome induced by a different cause, CAR T cell therapy, in 2017.[329] To date, there is no randomised, controlled evidence that tocilizumab is an efficacious treatment for CRS. Prophylactic tocilizumab has been shown to increase serum IL-6 levels by saturating the IL-6R, driving IL-6 across the blood-brain barrier, and exacerbating neurotoxicity while having no impact on the incidence of CRS.[330]

 

Lenzilumab, an anti-GM-CSF monoclonal antibody, is protective in murine models for CAR T cell-induced CRS and neurotoxicity and is a viable therapeutic option due to the observed increase of pathogenic GM-CSF secreting T-cells in hospitalised patients with COVID‑19.[331]

 

The Feinstein Institute of Northwell Health announced in March a study on "a human antibody that may prevent the activity" of IL-6.[332]

 

Passive antibodies

Transferring purified and concentrated antibodies produced by the immune systems of those who have recovered from COVID‑19 to people who need them is being investigated as a non-vaccine method of passive immunisation.[333] This strategy was tried for SARS with inconclusive results.[333] Viral neutralisation is the anticipated mechanism of action by which passive antibody therapy can mediate defence against SARS-CoV-2. Other mechanisms, however, such as antibody-dependent cellular cytotoxicity and/or phagocytosis, may be possible.[333] Other forms of passive antibody therapy, for example, using manufactured monoclonal antibodies, are in development.[333] Production of convalescent serum, which consists of the liquid portion of the blood from recovered patients and contains antibodies specific to this virus, could be increased for quicker deployment.[334]

  

en.wikipedia.org/wiki/Coronavirus_disease_2019

ES Transport

 

Bus Number: 47050

Coachbuilder: Xiamen Golden Dragon Bus Company, Ltd. (Golden Dragon)

Body Model: Golden Dragon XML6129E5G "Grand Cruiser"

Air-Conditioning Unit: Dependent Overhead Unit

Chassis: Forta FZ6120G5

Layout: Rear-Mounted Engine Rear-Wheel Drive (4x2 RR layout)

Suspension: Leaf Springs Suspension

Classification: Air-Conditioned Provincial Operation Bus

Seating Configuration: 2x2 Seats

Capacity: 49 Passengers

 

Shot Location: Balintawak

The Carolina Grasshopper, which is also known as the Black-winged Grasshopper, Road Duster Carolina Locust, and the Butterfly Grasshopper is a large grasshopper that is typically found in open areas with sand and gravel (such as gravel pits, railway beds and dirt or gravel roads). It is easily identified by its characteristic black wings with yellow rims. The wingspread of males measures 3 inches (7.6 cm) and that of the females 3 1/2 - 4 inches (8.9 - 10.1 cm). The body color ranges from tan to grey, even rose colored, and is dependent on the coloration of the substrate that the grasshopper lived on during its development. The general body color is also faintly speckled.

 

It ranges in all 48 contiguous United States and at the southern end of all the southern provinces of Canada. Blowouts, field margins, roadside strips, weedy fence rows, railway cuttings, and disturbed rangeland support moderate populations of this species. During the day when temperatures warm, the adults move from vegetated to bare areas such as dirt roads where they fly about and become highly conspicuous.

 

The Carolina grasshopper selects food plants from both grasses and forbs. An individual's diet depends largely upon the kinds of host plants present in its habitat. Because of its large size the Carolina grasshopper has been regarded as a voracious feeder capable of causing much damage at moderate densities. Observations suggest that the Carolina Grasshopper is a thrifty feeder because it appears to eat all of whatever it attacks.

 

Adults are good flyers and can hover above the ground. Their flight is similar to a butterfly's in its fluttery wavering nature. In voluntary or appetitive flights, adults fly a distance of 2 to 36 feet at heights of usually 1 to 2 feet. They undulate and may crepitate as they fly. Adults are wary and flush readily at the approach of a person. In flushed flight they may travel a distance of 4 to 70 feet or much farther in a strong wind.

 

Males are noted for their hovering flight. They rise almost vertically from the ground to heights of 3 to 6 feet, occasionally higher, and hover for 8 to 15 seconds. At the end they flutter down to the ground close to where they started. They may repeat this maneuver as many as five times. During the hovering flight they produce a soft, sibilant sound. The hovering behavior may be a part of courtship in that it attracts females. The display also attracts males so that a small aggregation of several males and a female may gather on the bare ground beneath the hovering male.

 

The female selects compact ground exposed to the sun in which to oviposit. The selected site is often the edge of a gravel or dirt road. She works her ovipositor to a depth of 1 1/2 inches (3.8 cm) and deposits a large clutch of eggs that she encloses in a sharply curved pod. After approximately 1 1/3 hours, she extracts her ovipositor and for one to three minutes brushes surface particles with her hind tarsi over the aperture of the hole. The pod, nearly 2 inches long, usually contains more than 40 eggs. The eggs are reddish brown and 4.8 - 5.8 mm long and incubation of the eggs is usually completed in 22 days.

 

There is one generation per year. Population explosions of this grasshopper are partially controlled by the fungus Entomophaga grylli. Economically the Carolina Grasshopper is not a significant pest, causing minor damage to tobacco, cereals, grasses and alfalfa crops.

 

ISO400, aperture f/11, exposure .001 seconds (1/640) focal length 300mm

 

Isarog Line Express Transport

 

Bus Number: S2

Coachbuilder: Suzhou King Long United Automotive Industry Company, Ltd. (Higer Bus)

Body Model: Higer V92W KLQ6129QWE3

Air-Conditioning Unit: Dependent Overhead Unit

Classification: Air-Conditioned Provincial Operation Bus

Chassis Model: Higer KLQ6122 (LKLR1KSM)

Engine Manufacturer: Hino Motors, Ltd.

Engine Model: Hino J08E-UT

Suspension: Air-Suspension

Seating Configuration: 1x1x1 Double-Decker beds

Capacity: 37

 

Shot Location: Bicol Isarog Transport Cubao Terminal

Esta sala recibe este nombre por la leyenda que se cuenta, según la cual en estas dependencias fue asesinada toda la familia de los Abencerrajes debido a una denuncia de otra familia importante, los Ziries, que decían que uno de los Abencerrajes estaba enamorado de la reina. Según dice la leyenda las manchas que existen en el suelo y en la taza de la fuente son restos de la sangre de aquella matanza.

 

Estas dependencias tiene 3 cuerpos, dos dormitorios laterales y la sala central con una fuente. La cúpula tiene forma de estrella de 8 puntas.

 

Antes de entrar en esta sala central, existe un pasillo cruzado que por la derecha conduce a un corredor oscuro que terminaba en el vestíbulo del patio por donde, se cree, pasaron los Abencerrajes. También conducía a los apartamentos y miradores de la zona superior. Por la izquierda se llegaba a un retrete y dependencias para el servicio.

  

tu me connaîtras mieux

 

.

It's never quite as it seems

 

✪

 

Is this the answer?

"Yes, this is the answer

 

dependent on which question

 

you may pose"

 

◇ ◯ △ ◇ ▽

Coria was a fort and town 2.5 miles (4.0 km) south of Hadrian's Wall, in the Roman province of Britannia at a point where a big Roman north–south road (Dere Street) bridged the River Tyne and met another Roman road (Stanegate), which ran east–west between Coria and Luguvalium (the modern Carlisle) in the Solway Plain. The full Latin name is uncertain. In English, it is known as Corchester or Corbridge Roman Site as it sits on the edge of the village of Corbridge in the English county of Northumberland. It is in the guardianship of English Heritage and is partially exposed as a visitor attraction, including a site museum.

 

The place-name appears in contemporary records as Corstopitum and Corie Lopocarium. These forms are generally recognised as corrupt. Suggested reconstructions include Coriosopitum, Corsopitum or Corsobetum. The Vindolanda tablets show that it was locally referred to by the simple form, Coria, the name for a local tribal centre. The suffix ought to represent the name of the local tribe, a member of the Brigantian confederation but its correct form is unknown. It gave its name to Corbridge, albeit by processes which are debated.

 

There is evidence of Iron Age round houses on the site but the first Romans in the area built the Red House Fort, 0.5 mi (0.80 km) to the west, as a supply camp for Agricola's campaigns.

 

Soon after Roman victories in modern Scotland, around AD 84, a new fort was built on the site with turf ramparts and timber gates. Barrack blocks surrounded a headquarters building, a commander's residence, administrative staff accommodation, workshops and granaries. It was probably occupied by a 500-strong cavalry unit called the Ala Gallorum Petriana but burnt down in AD 105. A second timber fort was built, guarding an important crossing of the River Tyne, when the Solway Firth–Tyne divide was the Roman frontier. Around AD 120, when Hadrian's Wall was built just over two miles to the north, the fort was rebuilt again, probably to house infantry away from the Wall. About twenty years later, when the frontier was pushed further north and the Antonine Wall built, the first stone fort was erected under the Governor Quintus Lollius Urbicus.

 

English Heritage has released monographs on the forts along Hadrian's Wall through the Archaeology Data Service. Bishop and Dore's report on the excavations at Corbridge 1947–80 reveal the complex history of the sequence of mainly earth and timber forts which preceded the masonry buildings. The reports also cover a metal hoard found within the fort, possibly linked to the abandonment between AD 122 and 138

 

After the Romans fell back to Hadrian's Wall in AD 163, the army seems to have been largely removed from Coria. Its ramparts were levelled and a big rebuilding programme of a very different nature was instigated. A series of probable temples were erected, followed by granaries, a fountain house and a large courtyard complex, which may have been intended to become a civilian forum or a military storehouse and workshop establishment. It was never finished in its original plan.

 

Burnt timber buildings may relate to Cassius Dio's reference to tribes crossing the frontier but by the early 3rd century there was more construction. Two compounds opposite the supposed forum were built as part of a military supply depot within the town. It was connected with the Second and the Sixth Legion and may have been part of the supply network for Septimius Severus' northern campaigns.

 

Information on the 3rd- and 4th-century town is lacking but an elaborate house was certainly put up which may have housed an Imperial official. Coria was probably a big market centre for the lead, iron and coal industries in the area, as well as agriculture, evidenced by the granaries. A pottery store has also been identified. When occupation came to an end is unclear. It is not even known if the site was still occupied when the Anglo-Saxons arrived to found adjoining Corbridge.

 

The Corbridge Hoard was found here.

 

Between 1906 and 1914, the site was excavated following a desire by the Northumberland County History Committee to assess the Roman remains at Corbridge ahead of a book on the history of the parish, overseen by Francis J. Haverfield. During that time, a number of scholars from Oxford University were sent by Haverfield to supervise local labourers tasked with the actual excavation, including J.P. Bushe-Fox and Leonard Woolley, making it one of the first training excavations in British archaeology. Brian Dobson later ran adult training excavations at Corbridge in the 1960s and 1970s.

 

Work on Hexham Abbey in 1881 brought to light a Roman funerary monument in the stonework of the south porch of the transept. An elaborately carved stone (now on display in the abbey) shows a standard-bearer in the Roman cavalry riding down a barbarian: its inscription shows it to commemorate Flavinus, an officer in the ala Petriana who died aged 25 after seven years' service. The ala Petriana is known to have been stationed at Corbridge, and the slab is thought to date to the late first century and to have once stood in the military cemetery near the fort there.

 

Roman Britain was the territory that became the Roman province of Britannia after the Roman conquest of Britain, consisting of a large part of the island of Great Britain. The occupation lasted from AD 43 to AD 410.

 

Julius Caesar invaded Britain in 55 and 54 BC as part of his Gallic Wars. According to Caesar, the Britons had been overrun or culturally assimilated by the Belgae during the British Iron Age and had been aiding Caesar's enemies. The Belgae were the only Celtic tribe to cross the sea into Britain, for to all other Celtic tribes this land was unknown. He received tribute, installed the friendly king Mandubracius over the Trinovantes, and returned to Gaul. Planned invasions under Augustus were called off in 34, 27, and 25 BC. In 40 AD, Caligula assembled 200,000 men at the Channel on the continent, only to have them gather seashells (musculi) according to Suetonius, perhaps as a symbolic gesture to proclaim Caligula's victory over the sea. Three years later, Claudius directed four legions to invade Britain and restore the exiled king Verica over the Atrebates. The Romans defeated the Catuvellauni, and then organized their conquests as the province of Britain. By 47 AD, the Romans held the lands southeast of the Fosse Way. Control over Wales was delayed by reverses and the effects of Boudica's uprising, but the Romans expanded steadily northward.

 

The conquest of Britain continued under command of Gnaeus Julius Agricola (77–84), who expanded the Roman Empire as far as Caledonia. In mid-84 AD, Agricola faced the armies of the Caledonians, led by Calgacus, at the Battle of Mons Graupius. Battle casualties were estimated by Tacitus to be upwards of 10,000 on the Caledonian side and about 360 on the Roman side. The bloodbath at Mons Graupius concluded the forty-year conquest of Britain, a period that possibly saw between 100,000 and 250,000 Britons killed. In the context of pre-industrial warfare and of a total population of Britain of c. 2 million, these are very high figures.

 

Under the 2nd-century emperors Hadrian and Antoninus Pius, two walls were built to defend the Roman province from the Caledonians, whose realms in the Scottish Highlands were never controlled. Around 197 AD, the Severan Reforms divided Britain into two provinces: Britannia Superior and Britannia Inferior. During the Diocletian Reforms, at the end of the 3rd century, Britannia was divided into four provinces under the direction of a vicarius, who administered the Diocese of the Britains. A fifth province, Valentia, is attested in the later 4th century. For much of the later period of the Roman occupation, Britannia was subject to barbarian invasions and often came under the control of imperial usurpers and imperial pretenders. The final Roman withdrawal from Britain occurred around 410; the native kingdoms are considered to have formed Sub-Roman Britain after that.

 

Following the conquest of the Britons, a distinctive Romano-British culture emerged as the Romans introduced improved agriculture, urban planning, industrial production, and architecture. The Roman goddess Britannia became the female personification of Britain. After the initial invasions, Roman historians generally only mention Britain in passing. Thus, most present knowledge derives from archaeological investigations and occasional epigraphic evidence lauding the Britannic achievements of an emperor. Roman citizens settled in Britain from many parts of the Empire.

 

History

Britain was known to the Classical world. The Greeks, the Phoenicians and the Carthaginians traded for Cornish tin in the 4th century BC. The Greeks referred to the Cassiterides, or "tin islands", and placed them near the west coast of Europe. The Carthaginian sailor Himilco is said to have visited the island in the 6th or 5th century BC and the Greek explorer Pytheas in the 4th. It was regarded as a place of mystery, with some writers refusing to believe it existed.

 

The first direct Roman contact was when Julius Caesar undertook two expeditions in 55 and 54 BC, as part of his conquest of Gaul, believing the Britons were helping the Gallic resistance. The first expedition was more a reconnaissance than a full invasion and gained a foothold on the coast of Kent but was unable to advance further because of storm damage to the ships and a lack of cavalry. Despite the military failure, it was a political success, with the Roman Senate declaring a 20-day public holiday in Rome to honour the unprecedented achievement of obtaining hostages from Britain and defeating Belgic tribes on returning to the continent.

 

The second invasion involved a substantially larger force and Caesar coerced or invited many of the native Celtic tribes to pay tribute and give hostages in return for peace. A friendly local king, Mandubracius, was installed, and his rival, Cassivellaunus, was brought to terms. Hostages were taken, but historians disagree over whether any tribute was paid after Caesar returned to Gaul.

 

Caesar conquered no territory and left no troops behind, but he established clients and brought Britain into Rome's sphere of influence. Augustus planned invasions in 34, 27 and 25 BC, but circumstances were never favourable, and the relationship between Britain and Rome settled into one of diplomacy and trade. Strabo, writing late in Augustus's reign, claimed that taxes on trade brought in more annual revenue than any conquest could. Archaeology shows that there was an increase in imported luxury goods in southeastern Britain. Strabo also mentions British kings who sent embassies to Augustus, and Augustus's own Res Gestae refers to two British kings he received as refugees. When some of Tiberius's ships were carried to Britain in a storm during his campaigns in Germany in 16 AD, they came back with tales of monsters.

 

Rome appears to have encouraged a balance of power in southern Britain, supporting two powerful kingdoms: the Catuvellauni, ruled by the descendants of Tasciovanus, and the Atrebates, ruled by the descendants of Commius. This policy was followed until 39 or 40 AD, when Caligula received an exiled member of the Catuvellaunian dynasty and planned an invasion of Britain that collapsed in farcical circumstances before it left Gaul. When Claudius successfully invaded in 43 AD, it was in aid of another fugitive British ruler, Verica of the Atrebates.

 

Roman invasion

The invasion force in 43 AD was led by Aulus Plautius,[26] but it is unclear how many legions were sent. The Legio II Augusta, commanded by future emperor Vespasian, was the only one directly attested to have taken part. The Legio IX Hispana, the XIV Gemina (later styled Martia Victrix) and the XX (later styled Valeria Victrix) are known to have served during the Boudican Revolt of 60/61, and were probably there since the initial invasion. This is not certain because the Roman army was flexible, with units being moved around whenever necessary. The IX Hispana may have been permanently stationed, with records showing it at Eboracum (York) in 71 and on a building inscription there dated 108, before being destroyed in the east of the Empire, possibly during the Bar Kokhba revolt.

 

The invasion was delayed by a troop mutiny until an imperial freedman persuaded them to overcome their fear of crossing the Ocean and campaigning beyond the limits of the known world. They sailed in three divisions, and probably landed at Richborough in Kent; at least part of the force may have landed near Fishbourne, West Sussex.

 

The Catuvellauni and their allies were defeated in two battles: the first, assuming a Richborough landing, on the river Medway, the second on the river Thames. One of their leaders, Togodumnus, was killed, but his brother Caratacus survived to continue resistance elsewhere. Plautius halted at the Thames and sent for Claudius, who arrived with reinforcements, including artillery and elephants, for the final march to the Catuvellaunian capital, Camulodunum (Colchester). Vespasian subdued the southwest, Cogidubnus was set up as a friendly king of several territories, and treaties were made with tribes outside direct Roman control.

 

Establishment of Roman rule

After capturing the south of the island, the Romans turned their attention to what is now Wales. The Silures, Ordovices and Deceangli remained implacably opposed to the invaders and for the first few decades were the focus of Roman military attention, despite occasional minor revolts among Roman allies like the Brigantes and the Iceni. The Silures were led by Caratacus, and he carried out an effective guerrilla campaign against Governor Publius Ostorius Scapula. Finally, in 51, Ostorius lured Caratacus into a set-piece battle and defeated him. The British leader sought refuge among the Brigantes, but their queen, Cartimandua, proved her loyalty by surrendering him to the Romans. He was brought as a captive to Rome, where a dignified speech he made during Claudius's triumph persuaded the emperor to spare his life. The Silures were still not pacified, and Cartimandua's ex-husband Venutius replaced Caratacus as the most prominent leader of British resistance.

 

On Nero's accession, Roman Britain extended as far north as Lindum. Gaius Suetonius Paulinus, the conqueror of Mauretania (modern day Algeria and Morocco), then became governor of Britain, and in 60 and 61 he moved against Mona (Anglesey) to settle accounts with Druidism once and for all. Paulinus led his army across the Menai Strait and massacred the Druids and burnt their sacred groves.

 

While Paulinus was campaigning in Mona, the southeast of Britain rose in revolt under the leadership of Boudica. She was the widow of the recently deceased king of the Iceni, Prasutagus. The Roman historian Tacitus reports that Prasutagus had left a will leaving half his kingdom to Nero in the hope that the remainder would be left untouched. He was wrong. When his will was enforced, Rome[clarification needed] responded by violently seizing the tribe's lands in full. Boudica protested. In consequence, Rome[clarification needed] punished her and her daughters by flogging and rape. In response, the Iceni, joined by the Trinovantes, destroyed the Roman colony at Camulodunum (Colchester) and routed the part of the IXth Legion that was sent to relieve it. Paulinus rode to London (then called Londinium), the rebels' next target, but concluded it could not be defended. Abandoned, it was destroyed, as was Verulamium (St. Albans). Between seventy and eighty thousand people are said to have been killed in the three cities. But Paulinus regrouped with two of the three legions still available to him, chose a battlefield, and, despite being outnumbered by more than twenty to one, defeated the rebels in the Battle of Watling Street. Boudica died not long afterwards, by self-administered poison or by illness. During this time, the Emperor Nero considered withdrawing Roman forces from Britain altogether.

 

There was further turmoil in 69, the "Year of the Four Emperors". As civil war raged in Rome, weak governors were unable to control the legions in Britain, and Venutius of the Brigantes seized his chance. The Romans had previously defended Cartimandua against him, but this time were unable to do so. Cartimandua was evacuated, and Venutius was left in control of the north of the country. After Vespasian secured the empire, his first two appointments as governor, Quintus Petillius Cerialis and Sextus Julius Frontinus, took on the task of subduing the Brigantes and Silures respectively.[38] Frontinus extended Roman rule to all of South Wales, and initiated exploitation of the mineral resources, such as the gold mines at Dolaucothi.

 

In the following years, the Romans conquered more of the island, increasing the size of Roman Britain. Governor Gnaeus Julius Agricola, father-in-law to the historian Tacitus, conquered the Ordovices in 78. With the XX Valeria Victrix legion, Agricola defeated the Caledonians in 84 at the Battle of Mons Graupius, in north-east Scotland. This was the high-water mark of Roman territory in Britain: shortly after his victory, Agricola was recalled from Britain back to Rome, and the Romans initially retired to a more defensible line along the Forth–Clyde isthmus, freeing soldiers badly needed along other frontiers.

 

For much of the history of Roman Britain, a large number of soldiers were garrisoned on the island. This required that the emperor station a trusted senior man as governor of the province. As a result, many future emperors served as governors or legates in this province, including Vespasian, Pertinax, and Gordian I.

 

Roman military organisation in the north

In 84 AD

In 84 AD

 

In 155 AD

In 155 AD

 

Hadrian's Wall, and Antonine Wall

There is no historical source describing the decades that followed Agricola's recall. Even the name of his replacement is unknown. Archaeology has shown that some Roman forts south of the Forth–Clyde isthmus were rebuilt and enlarged; others appear to have been abandoned. By 87 the frontier had been consolidated on the Stanegate. Roman coins and pottery have been found circulating at native settlement sites in the Scottish Lowlands in the years before 100, indicating growing Romanisation. Some of the most important sources for this era are the writing tablets from the fort at Vindolanda in Northumberland, mostly dating to 90–110. These tablets provide evidence for the operation of a Roman fort at the edge of the Roman Empire, where officers' wives maintained polite society while merchants, hauliers and military personnel kept the fort operational and supplied.

 

Around 105 there appears to have been a serious setback at the hands of the tribes of the Picts: several Roman forts were destroyed by fire, with human remains and damaged armour at Trimontium (at modern Newstead, in SE Scotland) indicating hostilities at least at that site.[citation needed] There is also circumstantial evidence that auxiliary reinforcements were sent from Germany, and an unnamed British war of the period is mentioned on the gravestone of a tribune of Cyrene. Trajan's Dacian Wars may have led to troop reductions in the area or even total withdrawal followed by slighting of the forts by the Picts rather than an unrecorded military defeat. The Romans were also in the habit of destroying their own forts during an orderly withdrawal, in order to deny resources to an enemy. In either case, the frontier probably moved south to the line of the Stanegate at the Solway–Tyne isthmus around this time.

 

A new crisis occurred at the beginning of Hadrian's reign): a rising in the north which was suppressed by Quintus Pompeius Falco. When Hadrian reached Britannia on his famous tour of the Roman provinces around 120, he directed an extensive defensive wall, known to posterity as Hadrian's Wall, to be built close to the line of the Stanegate frontier. Hadrian appointed Aulus Platorius Nepos as governor to undertake this work who brought the Legio VI Victrix legion with him from Germania Inferior. This replaced the famous Legio IX Hispana, whose disappearance has been much discussed. Archaeology indicates considerable political instability in Scotland during the first half of the 2nd century, and the shifting frontier at this time should be seen in this context.

 

In the reign of Antoninus Pius (138–161) the Hadrianic border was briefly extended north to the Forth–Clyde isthmus, where the Antonine Wall was built around 142 following the military reoccupation of the Scottish lowlands by a new governor, Quintus Lollius Urbicus.

 

The first Antonine occupation of Scotland ended as a result of a further crisis in 155–157, when the Brigantes revolted. With limited options to despatch reinforcements, the Romans moved their troops south, and this rising was suppressed by Governor Gnaeus Julius Verus. Within a year the Antonine Wall was recaptured, but by 163 or 164 it was abandoned. The second occupation was probably connected with Antoninus's undertakings to protect the Votadini or his pride in enlarging the empire, since the retreat to the Hadrianic frontier occurred not long after his death when a more objective strategic assessment of the benefits of the Antonine Wall could be made. The Romans did not entirely withdraw from Scotland at this time: the large fort at Newstead was maintained along with seven smaller outposts until at least 180.

 

During the twenty-year period following the reversion of the frontier to Hadrian's Wall in 163/4, Rome was concerned with continental issues, primarily problems in the Danubian provinces. Increasing numbers of hoards of buried coins in Britain at this time indicate that peace was not entirely achieved. Sufficient Roman silver has been found in Scotland to suggest more than ordinary trade, and it is likely that the Romans were reinforcing treaty agreements by paying tribute to their implacable enemies, the Picts.

 

In 175, a large force of Sarmatian cavalry, consisting of 5,500 men, arrived in Britannia, probably to reinforce troops fighting unrecorded uprisings. In 180, Hadrian's Wall was breached by the Picts and the commanding officer or governor was killed there in what Cassius Dio described as the most serious war of the reign of Commodus. Ulpius Marcellus was sent as replacement governor and by 184 he had won a new peace, only to be faced with a mutiny from his own troops. Unhappy with Marcellus's strictness, they tried to elect a legate named Priscus as usurper governor; he refused, but Marcellus was lucky to leave the province alive. The Roman army in Britannia continued its insubordination: they sent a delegation of 1,500 to Rome to demand the execution of Tigidius Perennis, a Praetorian prefect who they felt had earlier wronged them by posting lowly equites to legate ranks in Britannia. Commodus met the party outside Rome and agreed to have Perennis killed, but this only made them feel more secure in their mutiny.

 

The future emperor Pertinax (lived 126–193) was sent to Britannia to quell the mutiny and was initially successful in regaining control, but a riot broke out among the troops. Pertinax was attacked and left for dead, and asked to be recalled to Rome, where he briefly succeeded Commodus as emperor in 192.

 

3rd century

The death of Commodus put into motion a series of events which eventually led to civil war. Following the short reign of Pertinax, several rivals for the emperorship emerged, including Septimius Severus and Clodius Albinus. The latter was the new governor of Britannia, and had seemingly won the natives over after their earlier rebellions; he also controlled three legions, making him a potentially significant claimant. His sometime rival Severus promised him the title of Caesar in return for Albinus's support against Pescennius Niger in the east. Once Niger was neutralised, Severus turned on his ally in Britannia; it is likely that Albinus saw he would be the next target and was already preparing for war.

 

Albinus crossed to Gaul in 195, where the provinces were also sympathetic to him, and set up at Lugdunum. Severus arrived in February 196, and the ensuing battle was decisive. Albinus came close to victory, but Severus's reinforcements won the day, and the British governor committed suicide. Severus soon purged Albinus's sympathisers and perhaps confiscated large tracts of land in Britain as punishment. Albinus had demonstrated the major problem posed by Roman Britain. In order to maintain security, the province required the presence of three legions, but command of these forces provided an ideal power base for ambitious rivals. Deploying those legions elsewhere would strip the island of its garrison, leaving the province defenceless against uprisings by the native Celtic tribes and against invasion by the Picts and Scots.

 

The traditional view is that northern Britain descended into anarchy during Albinus's absence. Cassius Dio records that the new Governor, Virius Lupus, was obliged to buy peace from a fractious northern tribe known as the Maeatae. The succession of militarily distinguished governors who were subsequently appointed suggests that enemies of Rome were posing a difficult challenge, and Lucius Alfenus Senecio's report to Rome in 207 describes barbarians "rebelling, over-running the land, taking loot and creating destruction". In order to rebel, of course, one must be a subject – the Maeatae clearly did not consider themselves such. Senecio requested either reinforcements or an Imperial expedition, and Severus chose the latter, despite being 62 years old. Archaeological evidence shows that Senecio had been rebuilding the defences of Hadrian's Wall and the forts beyond it, and Severus's arrival in Britain prompted the enemy tribes to sue for peace immediately. The emperor had not come all that way to leave without a victory, and it is likely that he wished to provide his teenage sons Caracalla and Geta with first-hand experience of controlling a hostile barbarian land.

 

Northern campaigns, 208–211

An invasion of Caledonia led by Severus and probably numbering around 20,000 troops moved north in 208 or 209, crossing the Wall and passing through eastern Scotland on a route similar to that used by Agricola. Harried by punishing guerrilla raids by the northern tribes and slowed by an unforgiving terrain, Severus was unable to meet the Caledonians on a battlefield. The emperor's forces pushed north as far as the River Tay, but little appears to have been achieved by the invasion, as peace treaties were signed with the Caledonians. By 210 Severus had returned to York, and the frontier had once again become Hadrian's Wall. He assumed the title Britannicus but the title meant little with regard to the unconquered north, which clearly remained outside the authority of the Empire. Almost immediately, another northern tribe, the Maeatae, went to war. Caracalla left with a punitive expedition, but by the following year his ailing father had died and he and his brother left the province to press their claim to the throne.

 

As one of his last acts, Severus tried to solve the problem of powerful and rebellious governors in Britain by dividing the province into Britannia Superior and Britannia Inferior. This kept the potential for rebellion in check for almost a century. Historical sources provide little information on the following decades, a period known as the Long Peace. Even so, the number of buried hoards found from this period rises, suggesting continuing unrest. A string of forts were built along the coast of southern Britain to control piracy; and over the following hundred years they increased in number, becoming the Saxon Shore Forts.

 

During the middle of the 3rd century, the Roman Empire was convulsed by barbarian invasions, rebellions and new imperial pretenders. Britannia apparently avoided these troubles, but increasing inflation had its economic effect. In 259 a so-called Gallic Empire was established when Postumus rebelled against Gallienus. Britannia was part of this until 274 when Aurelian reunited the empire.

 

Around the year 280, a half-British officer named Bonosus was in command of the Roman's Rhenish fleet when the Germans managed to burn it at anchor. To avoid punishment, he proclaimed himself emperor at Colonia Agrippina (Cologne) but was crushed by Marcus Aurelius Probus. Soon afterwards, an unnamed governor of one of the British provinces also attempted an uprising. Probus put it down by sending irregular troops of Vandals and Burgundians across the Channel.

 

The Carausian Revolt led to a short-lived Britannic Empire from 286 to 296. Carausius was a Menapian naval commander of the Britannic fleet; he revolted upon learning of a death sentence ordered by the emperor Maximian on charges of having abetted Frankish and Saxon pirates and having embezzled recovered treasure. He consolidated control over all the provinces of Britain and some of northern Gaul while Maximian dealt with other uprisings. An invasion in 288 failed to unseat him and an uneasy peace ensued, with Carausius issuing coins and inviting official recognition. In 293, the junior emperor Constantius Chlorus launched a second offensive, besieging the rebel port of Gesoriacum (Boulogne-sur-Mer) by land and sea. After it fell, Constantius attacked Carausius's other Gallic holdings and Frankish allies and Carausius was usurped by his treasurer, Allectus. Julius Asclepiodotus landed an invasion fleet near Southampton and defeated Allectus in a land battle.

 

Diocletian's reforms

As part of Diocletian's reforms, the provinces of Roman Britain were organized as a diocese governed by a vicarius under a praetorian prefect who, from 318 to 331, was Junius Bassus who was based at Augusta Treverorum (Trier).

 

The vicarius was based at Londinium as the principal city of the diocese. Londinium and Eboracum continued as provincial capitals and the territory was divided up into smaller provinces for administrative efficiency.

 

Civilian and military authority of a province was no longer exercised by one official and the governor was stripped of military command which was handed over to the Dux Britanniarum by 314. The governor of a province assumed more financial duties (the procurators of the Treasury ministry were slowly phased out in the first three decades of the 4th century). The Dux was commander of the troops of the Northern Region, primarily along Hadrian's Wall and his responsibilities included protection of the frontier. He had significant autonomy due in part to the distance from his superiors.

 

The tasks of the vicarius were to control and coordinate the activities of governors; monitor but not interfere with the daily functioning of the Treasury and Crown Estates, which had their own administrative infrastructure; and act as the regional quartermaster-general of the armed forces. In short, as the sole civilian official with superior authority, he had general oversight of the administration, as well as direct control, while not absolute, over governors who were part of the prefecture; the other two fiscal departments were not.

 

The early-4th-century Verona List, the late-4th-century work of Sextus Rufus, and the early-5th-century List of Offices and work of Polemius Silvius all list four provinces by some variation of the names Britannia I, Britannia II, Maxima Caesariensis, and Flavia Caesariensis; all of these seem to have initially been directed by a governor (praeses) of equestrian rank. The 5th-century sources list a fifth province named Valentia and give its governor and Maxima's a consular rank. Ammianus mentions Valentia as well, describing its creation by Count Theodosius in 369 after the quelling of the Great Conspiracy. Ammianus considered it a re-creation of a formerly lost province, leading some to think there had been an earlier fifth province under another name (may be the enigmatic "Vespasiana"), and leading others to place Valentia beyond Hadrian's Wall, in the territory abandoned south of the Antonine Wall.

 

Reconstructions of the provinces and provincial capitals during this period partially rely on ecclesiastical records. On the assumption that the early bishoprics mimicked the imperial hierarchy, scholars use the list of bishops for the 314 Council of Arles. The list is patently corrupt: the British delegation is given as including a Bishop "Eborius" of Eboracum and two bishops "from Londinium" (one de civitate Londinensi and the other de civitate colonia Londinensium). The error is variously emended: Bishop Ussher proposed Colonia, Selden Col. or Colon. Camalodun., and Spelman Colonia Cameloduni (all various names of Colchester); Gale and Bingham offered colonia Lindi and Henry Colonia Lindum (both Lincoln); and Bishop Stillingfleet and Francis Thackeray read it as a scribal error of Civ. Col. Londin. for an original Civ. Col. Leg. II (Caerleon). On the basis of the Verona List, the priest and deacon who accompanied the bishops in some manuscripts are ascribed to the fourth province.

 

In the 12th century, Gerald of Wales described the supposedly metropolitan sees of the early British church established by the legendary SS Fagan and "Duvian". He placed Britannia Prima in Wales and western England with its capital at "Urbs Legionum" (Caerleon); Britannia Secunda in Kent and southern England with its capital at "Dorobernia" (Canterbury); Flavia in Mercia and central England with its capital at "Lundonia" (London); "Maximia" in northern England with its capital at Eboracum (York); and Valentia in "Albania which is now Scotland" with its capital at St Andrews. Modern scholars generally dispute the last: some place Valentia at or beyond Hadrian's Wall but St Andrews is beyond even the Antonine Wall and Gerald seems to have simply been supporting the antiquity of its church for political reasons.

 

A common modern reconstruction places the consular province of Maxima at Londinium, on the basis of its status as the seat of the diocesan vicarius; places Prima in the west according to Gerald's traditional account but moves its capital to Corinium of the Dobunni (Cirencester) on the basis of an artifact recovered there referring to Lucius Septimius, a provincial rector; places Flavia north of Maxima, with its capital placed at Lindum Colonia (Lincoln) to match one emendation of the bishops list from Arles;[d] and places Secunda in the north with its capital at Eboracum (York). Valentia is placed variously in northern Wales around Deva (Chester); beside Hadrian's Wall around Luguvalium (Carlisle); and between the walls along Dere Street.

 

4th century

Emperor Constantius returned to Britain in 306, despite his poor health, with an army aiming to invade northern Britain, the provincial defences having been rebuilt in the preceding years. Little is known of his campaigns with scant archaeological evidence, but fragmentary historical sources suggest he reached the far north of Britain and won a major battle in early summer before returning south. His son Constantine (later Constantine the Great) spent a year in northern Britain at his father's side, campaigning against the Picts beyond Hadrian's Wall in the summer and autumn. Constantius died in York in July 306 with his son at his side. Constantine then successfully used Britain as the starting point of his march to the imperial throne, unlike the earlier usurper, Albinus.

 

In the middle of the century, the province was loyal for a few years to the usurper Magnentius, who succeeded Constans following the latter's death. After the defeat and death of Magnentius in the Battle of Mons Seleucus in 353, Constantius II dispatched his chief imperial notary Paulus Catena to Britain to hunt down Magnentius's supporters. The investigation deteriorated into a witch-hunt, which forced the vicarius Flavius Martinus to intervene. When Paulus retaliated by accusing Martinus of treason, the vicarius attacked Paulus with a sword, with the aim of assassinating him, but in the end he committed suicide.

 

As the 4th century progressed, there were increasing attacks from the Saxons in the east and the Scoti (Irish) in the west. A series of forts had been built, starting around 280, to defend the coasts, but these preparations were not enough when, in 367, a general assault of Saxons, Picts, Scoti and Attacotti, combined with apparent dissension in the garrison on Hadrian's Wall, left Roman Britain prostrate. The invaders overwhelmed the entire western and northern regions of Britannia and the cities were sacked. This crisis, sometimes called the Barbarian Conspiracy or the Great Conspiracy, was settled by Count Theodosius from 368 with a string of military and civil reforms. Theodosius crossed from Bononia (Boulogne-sur-Mer) and marched on Londinium where he began to deal with the invaders and made his base.[ An amnesty was promised to deserters which enabled Theodosius to regarrison abandoned forts. By the end of the year Hadrian's Wall was retaken and order returned. Considerable reorganization was undertaken in Britain, including the creation of a new province named Valentia, probably to better address the state of the far north. A new Dux Britanniarum was appointed, Dulcitius, with Civilis to head a new civilian administration.

 

Another imperial usurper, Magnus Maximus, raised the standard of revolt at Segontium (Caernarfon) in north Wales in 383, and crossed the English Channel. Maximus held much of the western empire, and fought a successful campaign against the Picts and Scots around 384. His continental exploits required troops from Britain, and it appears that forts at Chester and elsewhere were abandoned in this period, triggering raids and settlement in north Wales by the Irish. His rule was ended in 388, but not all the British troops may have returned: the Empire's military resources were stretched to the limit along the Rhine and Danube. Around 396 there were more barbarian incursions into Britain. Stilicho led a punitive expedition. It seems peace was restored by 399, and it is likely that no further garrisoning was ordered; by 401 more troops were withdrawn, to assist in the war against Alaric I.

 

End of Roman rule

The traditional view of historians, informed by the work of Michael Rostovtzeff, was of a widespread economic decline at the beginning of the 5th century. Consistent archaeological evidence has told another story, and the accepted view is undergoing re-evaluation. Some features are agreed: more opulent but fewer urban houses, an end to new public building and some abandonment of existing ones, with the exception of defensive structures, and the widespread formation of "dark earth" deposits indicating increased horticulture within urban precincts. Turning over the basilica at Silchester to industrial uses in the late 3rd century, doubtless officially condoned, marks an early stage in the de-urbanisation of Roman Britain.

 

The abandonment of some sites is now believed to be later than had been thought. Many buildings changed use but were not destroyed. There was a growing number of barbarian attacks, but these targeted vulnerable rural settlements rather than towns. Some villas such as Chedworth, Great Casterton in Rutland and Hucclecote in Gloucestershire had new mosaic floors laid around this time, suggesting that economic problems may have been limited and patchy. Many suffered some decay before being abandoned in the 5th century; the story of Saint Patrick indicates that villas were still occupied until at least 430. Exceptionally, new buildings were still going up in this period in Verulamium and Cirencester. Some urban centres, for example Canterbury, Cirencester, Wroxeter, Winchester and Gloucester, remained active during the 5th and 6th centuries, surrounded by large farming estates.

 

Urban life had generally grown less intense by the fourth quarter of the 4th century, and coins minted between 378 and 388 are very rare, indicating a likely combination of economic decline, diminishing numbers of troops, problems with the payment of soldiers and officials or with unstable conditions during the usurpation of Magnus Maximus 383–87. Coinage circulation increased during the 390s, but never attained the levels of earlier decades. Copper coins are very rare after 402, though minted silver and gold coins from hoards indicate they were still present in the province even if they were not being spent. By 407 there were very few new Roman coins going into circulation, and by 430 it is likely that coinage as a medium of exchange had been abandoned. Mass-produced wheel thrown pottery ended at approximately the same time; the rich continued to use metal and glass vessels, while the poor made do with humble "grey ware" or resorted to leather or wooden containers.

 

Sub-Roman Britain

Towards the end of the 4th century Roman rule in Britain came under increasing pressure from barbarian attacks. Apparently, there were not enough troops to mount an effective defence. After elevating two disappointing usurpers, the army chose a soldier, Constantine III, to become emperor in 407. He crossed to Gaul but was defeated by Honorius; it is unclear how many troops remained or ever returned, or whether a commander-in-chief in Britain was ever reappointed. A Saxon incursion in 408 was apparently repelled by the Britons, and in 409 Zosimus records that the natives expelled the Roman civilian administration. Zosimus may be referring to the Bacaudic rebellion of the Breton inhabitants of Armorica since he describes how, in the aftermath of the revolt, all of Armorica and the rest of Gaul followed the example of the Brettaniai. A letter from Emperor Honorius in 410 has traditionally been seen as rejecting a British appeal for help, but it may have been addressed to Bruttium or Bologna. With the imperial layers of the military and civil government gone, administration and justice fell to municipal authorities, and local warlords gradually emerged all over Britain, still utilizing Romano-British ideals and conventions. Historian Stuart Laycock has investigated this process and emphasised elements of continuity from the British tribes in the pre-Roman and Roman periods, through to the native post-Roman kingdoms.

 

In British tradition, pagan Saxons were invited by Vortigern to assist in fighting the Picts, Scoti, and Déisi. (Germanic migration into Roman Britannia may have begun much earlier. There is recorded evidence, for example, of Germanic auxiliaries supporting the legions in Britain in the 1st and 2nd centuries.) The new arrivals rebelled, plunging the country into a series of wars that eventually led to the Saxon occupation of Lowland Britain by 600. Around this time, many Britons fled to Brittany (hence its name), Galicia and probably Ireland. A significant date in sub-Roman Britain is the Groans of the Britons, an unanswered appeal to Aetius, leading general of the western Empire, for assistance against Saxon invasion in 446. Another is the Battle of Deorham in 577, after which the significant cities of Bath, Cirencester and Gloucester fell and the Saxons reached the western sea.

 

Historians generally reject the historicity of King Arthur, who is supposed to have resisted the Anglo-Saxon conquest according to later medieval legends.

 

Trade

During the Roman period Britain's continental trade was principally directed across the Southern North Sea and Eastern Channel, focusing on the narrow Strait of Dover, with more limited links via the Atlantic seaways. The most important British ports were London and Richborough, whilst the continental ports most heavily engaged in trade with Britain were Boulogne and the sites of Domburg and Colijnsplaat at the mouth of the river Scheldt. During the Late Roman period it is likely that the shore forts played some role in continental trade alongside their defensive functions.

 

Exports to Britain included: coin; pottery, particularly red-gloss terra sigillata (samian ware) from southern, central and eastern Gaul, as well as various other wares from Gaul and the Rhine provinces; olive oil from southern Spain in amphorae; wine from Gaul in amphorae and barrels; salted fish products from the western Mediterranean and Brittany in barrels and amphorae; preserved olives from southern Spain in amphorae; lava quern-stones from Mayen on the middle Rhine; glass; and some agricultural products. Britain's exports are harder to detect archaeologically, but will have included metals, such as silver and gold and some lead, iron and copper. Other exports probably included agricultural products, oysters and salt, whilst large quantities of coin would have been re-exported back to the continent as well.

 

These products moved as a result of private trade and also through payments and contracts established by the Roman state to support its military forces and officials on the island, as well as through state taxation and extraction of resources. Up until the mid-3rd century, the Roman state's payments appear to have been unbalanced, with far more products sent to Britain, to support its large military force (which had reached c. 53,000 by the mid-2nd century), than were extracted from the island.

 

It has been argued that Roman Britain's continental trade peaked in the late 1st century AD and thereafter declined as a result of an increasing reliance on local products by the population of Britain, caused by economic development on the island and by the Roman state's desire to save money by shifting away from expensive long-distance imports. Evidence has been outlined that suggests that the principal decline in Roman Britain's continental trade may have occurred in the late 2nd century AD, from c. 165 AD onwards. This has been linked to the economic impact of contemporary Empire-wide crises: the Antonine Plague and the Marcomannic Wars.

 

From the mid-3rd century onwards, Britain no longer received such a wide range and extensive quantity of foreign imports as it did during the earlier part of the Roman period; vast quantities of coin from continental mints reached the island, whilst there is historical evidence for the export of large amounts of British grain to the continent during the mid-4th century. During the latter part of the Roman period British agricultural products, paid for by both the Roman state and by private consumers, clearly played an important role in supporting the military garrisons and urban centres of the northwestern continental Empire. This came about as a result of the rapid decline in the size of the British garrison from the mid-3rd century onwards (thus freeing up more goods for export), and because of 'Germanic' incursions across the Rhine, which appear to have reduced rural settlement and agricultural output in northern Gaul.

 

Economy

Mineral extraction sites such as the Dolaucothi gold mine were probably first worked by the Roman army from c. 75, and at some later stage passed to civilian operators. The mine developed as a series of opencast workings, mainly by the use of hydraulic mining methods. They are described by Pliny the Elder in his Natural History in great detail. Essentially, water supplied by aqueducts was used to prospect for ore veins by stripping away soil to reveal the bedrock. If veins were present, they were attacked using fire-setting and the ore removed for comminution. The dust was washed in a small stream of water and the heavy gold dust and gold nuggets collected in riffles. The diagram at right shows how Dolaucothi developed from c. 75 through to the 1st century. When opencast work was no longer feasible, tunnels were driven to follow the veins. The evidence from the site shows advanced technology probably under the control of army engineers.

 

The Wealden ironworking zone, the lead and silver mines of the Mendip Hills and the tin mines of Cornwall seem to have been private enterprises leased from the government for a fee. Mining had long been practised in Britain (see Grimes Graves), but the Romans introduced new technical knowledge and large-scale industrial production to revolutionise the industry. It included hydraulic mining to prospect for ore by removing overburden as well as work alluvial deposits. The water needed for such large-scale operations was supplied by one or more aqueducts, those surviving at Dolaucothi being especially impressive. Many prospecting areas were in dangerous, upland country, and, although mineral exploitation was presumably one of the main reasons for the Roman invasion, it had to wait until these areas were subdued.

 

By the 3rd and 4th centuries, small towns could often be found near villas. In these towns, villa owners and small-scale farmers could obtain specialist tools. Lowland Britain in the 4th century was agriculturally prosperous enough to export grain to the continent. This prosperity lay behind the blossoming of villa building and decoration that occurred between AD 300 and 350.

 

Britain's cities also consumed Roman-style pottery and other goods, and were centres through which goods could be distributed elsewhere. At Wroxeter in Shropshire, stock smashed into a gutter during a 2nd-century fire reveals that Gaulish samian ware was being sold alongside mixing bowls from the Mancetter-Hartshill industry of the West Midlands. Roman designs were most popular, but rural craftsmen still produced items derived from the Iron Age La Tène artistic traditions. Britain was home to much gold, which attracted Roman invaders. By the 3rd century, Britain's economy was diverse and well established, with commerce extending into the non-Romanised north.

 

Government

Further information: Governors of Roman Britain, Roman client kingdoms in Britain, and Roman auxiliaries in Britain

Under the Roman Empire, administration of peaceful provinces was ultimately the remit of the Senate, but those, like Britain, that required permanent garrisons, were placed under the Emperor's control. In practice imperial provinces were run by resident governors who were members of the Senate and had held the consulship. These men were carefully selected, often having strong records of military success and administrative ability. In Britain, a governor's role was primarily military, but numerous other tasks were also his responsibility, such as maintaining diplomatic relations with local client kings, building roads, ensuring the public courier system functioned, supervising the civitates and acting as a judge in important legal cases. When not campaigning, he would travel the province hearing complaints and recruiting new troops.

 

To assist him in legal matters he had an adviser, the legatus juridicus, and those in Britain appear to have been distinguished lawyers perhaps because of the challenge of incorporating tribes into the imperial system and devising a workable method of taxing them. Financial administration was dealt with by a procurator with junior posts for each tax-raising power. Each legion in Britain had a commander who answered to the governor and, in time of war, probably directly ruled troublesome districts. Each of these commands carried a tour of duty of two to three years in different provinces. Below these posts was a network of administrative managers covering intelligence gathering, sending reports to Rome, organising military supplies and dealing with prisoners. A staff of seconded soldiers provided clerical services.

 

Colchester was probably the earliest capital of Roman Britain, but it was soon eclipsed by London with its strong mercantile connections. The different forms of municipal organisation in Britannia were known as civitas (which were subdivided, amongst other forms, into colonies such as York, Colchester, Gloucester and Lincoln and municipalities such as Verulamium), and were each governed by a senate of local landowners, whether Brythonic or Roman, who elected magistrates concerning judicial and civic affairs. The various civitates sent representatives to a yearly provincial council in order to profess loyalty to the Roman state, to send direct petitions to the Emperor in times of extraordinary need, and to worship the imperial cult.

 

Demographics

Roman Britain had an estimated population between 2.8 million and 3 million people at the end of the second century. At the end of the fourth century, it had an estimated population of 3.6 million people, of whom 125,000 consisted of the Roman army and their families and dependents.[80] The urban population of Roman Britain was about 240,000 people at the end of the fourth century. The capital city of Londinium is estimated to have had a population of about 60,000 people. Londinium was an ethnically diverse city with inhabitants from the Roman Empire, including natives of Britannia, continental Europe, the Middle East, and North Africa. There was also cultural diversity in other Roman-British towns, which were sustained by considerable migration, from Britannia and other Roman territories, including continental Europe, Roman Syria, the Eastern Mediterranean and North Africa. In a study conducted in 2012, around 45 percent of sites investigated dating from the Roman period had at least one individual of North African origin.

 

Town and country

During their occupation of Britain the Romans founded a number of important settlements, many of which survive. The towns suffered attrition in the later 4th century, when public building ceased and some were abandoned to private uses. Place names survived the deurbanised Sub-Roman and early Anglo-Saxon periods, and historiography has been at pains to signal the expected survivals, but archaeology shows that a bare handful of Roman towns were continuously occupied. According to S.T. Loseby, the very idea of a town as a centre of power and administration was reintroduced to England by the Roman Christianising mission to Canterbury, and its urban revival was delayed to the 10th century.

 

Roman towns can be broadly grouped in two categories. Civitates, "public towns" were formally laid out on a grid plan, and their role in imperial administration occasioned the construction of public buildings. The much more numerous category of vici, "small towns" grew on informal plans, often round a camp or at a ford or crossroads; some were not small, others were scarcely urban, some not even defended by a wall, the characteristic feature of a place of any importance.

 

Cities and towns which have Roman origins, or were extensively developed by them are listed with their Latin names in brackets; civitates are marked C

 

Alcester (Alauna)

Alchester

Aldborough, North Yorkshire (Isurium Brigantum) C

Bath (Aquae Sulis) C

Brough (Petuaria) C

Buxton (Aquae Arnemetiae)

Caerleon (Isca Augusta) C

Caernarfon (Segontium) C

Caerwent (Venta Silurum) C

Caister-on-Sea C

Canterbury (Durovernum Cantiacorum) C

Carlisle (Luguvalium) C

Carmarthen (Moridunum) C

Chelmsford (Caesaromagus)

Chester (Deva Victrix) C

Chester-le-Street (Concangis)

Chichester (Noviomagus Reginorum) C

Cirencester (Corinium) C

Colchester (Camulodunum) C

Corbridge (Coria) C

Dorchester (Durnovaria) C

Dover (Portus Dubris)

Exeter (Isca Dumnoniorum) C

Gloucester (Glevum) C

Great Chesterford (the name of this vicus is unknown)

Ilchester (Lindinis) C

Leicester (Ratae Corieltauvorum) C

Lincoln (Lindum Colonia) C

London (Londinium) C

Manchester (Mamucium) C

Newcastle upon Tyne (Pons Aelius)

Northwich (Condate)

St Albans (Verulamium) C

Silchester (Calleva Atrebatum) C

Towcester (Lactodurum)

Whitchurch (Mediolanum) C

Winchester (Venta Belgarum) C

Wroxeter (Viroconium Cornoviorum) C

York (Eboracum) C

 

Religion

The druids, the Celtic priestly caste who were believed to originate in Britain, were outlawed by Claudius, and in 61 they vainly defended their sacred groves from destruction by the Romans on the island of Mona (Anglesey). Under Roman rule the Britons continued to worship native Celtic deities, such as Ancasta, but often conflated with their Roman equivalents, like Mars Rigonemetos at Nettleham.

 

The degree to which earlier native beliefs survived is difficult to gauge precisely. Certain European ritual traits such as the significance of the number 3, the importance of the head and of water sources such as springs remain in the archaeological record, but the differences in the votive offerings made at the baths at Bath, Somerset, before and after the Roman conquest suggest that continuity was only partial. Worship of the Roman emperor is widely recorded, especially at military sites. The founding of a Roman temple to Claudius at Camulodunum was one of the impositions that led to the revolt of Boudica. By the 3rd century, Pagans Hill Roman Temple in Somerset was able to exist peaceably and it did so into the 5th century.

 

Pagan religious practices were supported by priests, represented in Britain by votive deposits of priestly regalia such as chain crowns from West Stow and Willingham Fen.

 

Eastern cults such as Mithraism also grew in popularity towards the end of the occupation. The London Mithraeum is one example of the popularity of mystery religions among the soldiery. Temples to Mithras also exist in military contexts at Vindobala on Hadrian's Wall (the Rudchester Mithraeum) and at Segontium in Roman Wales (the Caernarfon Mithraeum).

 

Christianity

It is not clear when or how Christianity came to Britain. A 2nd-century "word square" has been discovered in Mamucium, the Roman settlement of Manchester. It consists of an anagram of PATER NOSTER carved on a piece of amphora. There has been discussion by academics whether the "word square" is a Christian artefact, but if it is, it is one of the earliest examples of early Christianity in Britain. The earliest confirmed written evidence for Christianity in Britain is a statement by Tertullian, c. 200 AD, in which he described "all the limits of the Spains, and the diverse nations of the Gauls, and the haunts of the Britons, inaccessible to the Romans, but subjugated to Christ". Archaeological evidence for Christian communities begins to appear in the 3rd and 4th centuries. Small timber churches are suggested at Lincoln and Silchester and baptismal fonts have been found at Icklingham and the Saxon Shore Fort at Richborough. The Icklingham font is made of lead, and visible in the British Museum. A Roman Christian graveyard exists at the same site in Icklingham. A possible Roman 4th-century church and associated burial ground was also discovered at Butt Road on the south-west outskirts of Colchester during the construction of the new police station there, overlying an earlier pagan cemetery. The Water Newton Treasure is a hoard of Christian silver church plate from the early 4th century and the Roman villas at Lullingstone and Hinton St Mary contained Christian wall paintings and mosaics respectively. A large 4th-century cemetery at Poundbury with its east–west oriented burials and lack of grave goods has been interpreted as an early Christian burial ground, although such burial rites were also becoming increasingly common in pagan contexts during the period.

 

The Church in Britain seems to have developed the customary diocesan system, as evidenced from the records of the Council of Arles in Gaul in 314: represented at the council were bishops from thirty-five sees from Europe and North Africa, including three bishops from Britain, Eborius of York, Restitutus of London, and Adelphius, possibly a bishop of Lincoln. No other early sees are documented, and the material remains of early church structures are far to seek. The existence of a church in the forum courtyard of Lincoln and the martyrium of Saint Alban on the outskirts of Roman Verulamium are exceptional. Alban, the first British Christian martyr and by far the most prominent, is believed to have died in the early 4th century (some date him in the middle 3rd century), followed by Saints Julius and Aaron of Isca Augusta. Christianity was legalised in the Roman Empire by Constantine I in 313. Theodosius I made Christianity the state religion of the empire in 391, and by the 5th century it was well established. One belief labelled a heresy by the church authorities — Pelagianism — was originated by a British monk teaching in Rome: Pelagius lived c. 354 to c. 420/440.

 

A letter found on a lead tablet in Bath, Somerset, datable to c. 363, had been widely publicised as documentary evidence regarding the state of Christianity in Britain during Roman times. According to its first translator, it was written in Wroxeter by a Christian man called Vinisius to a Christian woman called Nigra, and was claimed as the first epigraphic record of Christianity in Britain. This translation of the letter was apparently based on grave paleographical errors, and the text has nothing to do with Christianity, and in fact relates to pagan rituals.

 

Environmental changes

The Romans introduced a number of species to Britain, including possibly the now-rare Roman nettle (Urtica pilulifera), said to have been used by soldiers to warm their arms and legs, and the edible snail Helix pomatia. There is also some evidence they may have introduced rabbits, but of the smaller southern mediterranean type. The European rabbit (Oryctolagus cuniculus) prevalent in modern Britain is assumed to have been introduced from the continent after the Norman invasion of 1066. Box (Buxus sempervirens) is rarely recorded before the Roman period, but becomes a common find in towns and villas

 

Legacy

During their occupation of Britain the Romans built an extensive network of roads which continued to be used in later centuries and many are still followed today. The Romans also built water supply, sanitation and wastewater systems. Many of Britain's major cities, such as London (Londinium), Manchester (Mamucium) and York (Eboracum), were founded by the Romans, but the original Roman settlements were abandoned not long after the Romans left.

 

Unlike many other areas of the Western Roman Empire, the current majority language is not a Romance language, or a language descended from the pre-Roman inhabitants. The British language at the time of the invasion was Common Brittonic, and remained so after the Romans withdrew. It later split into regional languages, notably Cumbric, Cornish, Breton and Welsh. Examination of these languages suggests some 800 Latin words were incorporated into Common Brittonic (see Brittonic languages). The current majority language, English, is based on the languages of the Germanic tribes who migrated to the island from continental Europe

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At the beginning of the 1950s, Britain still had significant commitments, both politically and strategically, throughout the Far East, East Africa and the Mediterranean. To transport service personnel between Britain and the Empire, a fleet of troopships was managed by British shipping companies on behalf of the Ministry of Transport. Many of these troop transports were ageing German war prizes, whilst the remainder were pre-war British vessels.

 

In 1952 the British Government entered into an agreement with the British India Steam Navigation Company and the Bibby Line to replace and supplement these vessels. Each company would build a ship specifically for the transport of troops and their families. The first ship to enter service was British India's Nevasa. The Oxfordshire, built for the Bibby Line, began her career on 13 February 1957.

 

The Oxfordshire had accommodation for 1,000 troops and 500 dependents. The cabin accommodation could be divided into three classes when fare-paying passengers were carried. The troop accommodation was superior to that of any previous British troopship, with three-tiered bunks replacing hammocks and much greater space for exercise and recreation. Given that it was intended that the Oxfordshire would spend much time in the Far East, special attention was paid to the ventilation system, although only the hospital spaces were actually air-conditioned.

 

On her completion for the Bibby Line, she was placed on a 20-year charter to the Ministry of Transport. In 1962, after a mere five years' duty, her trooping career came to an abrupt end. The British Government decided that all future troop movements would be made by air. The contract with the Bibby Line was prematurely cancelled, and she carried her last troops from Malta to Southampton in December 1962. She was laid up in the River Fal, and the Bibby Line advertised her for charter or for sale.

 

In May 1963 the Sitmar Line took her on a six-year charter with an option to purchase, and the almost new liner was placed on the UK-Australia service for assisted-passage migrants. She was refitted at the Wilton-Fijenoord N.V. shipyard in Holland for £2.3 million and was renamed Fairstar. In March 1964, Sitmar purchased the ship outright from the Bibby Line. This was to overcome the stipulation in the charter party which stated that British officers and Indian seamen must crew the ship during the term of the charter.

 

She made four return voyages each year via the Suez Canal, carrying 1,868 passengers, all in one class. She had a crew of 460, and full air-conditioning had been installed. With the closure of the Suez Canal in 1967, the Fairstar made her southbound voyage via the Cape of Good Hope, returning to the UK via the Panama Canal.

 

Every five years the Australian Government put the contract for the carriage of British migrants out to tender. Sitmar had held the contract since 1955, but in 1970 the Chandris Line was successful. At a stroke Fairstar had lost the bulk of her southbound passengers. Worse still, on the assumption that it would retain the contract, Sitmar had just purchased Cunard's redundant Carinthia and Sylvania to add to capacity on the Australian migrant trade.

 

Initially Fairstar remained on her regular route from the UK to Australia carrying fare-paying passengers, but from September 1973 she was switched to full-time cruising from Australia with restricted passenger numbers of 1,280.

 

In the 1990s, now operated by P&O, Fairstar suffered from increasing mechanical problems brought on by her advancing years, but she consistently retained her position as the most successful cruise ship operating from Australia.

 

In April 1996 it became clear that large sums of money would need to be spent on her engines if she were to remain in service, and there would be further expense in bringing the old ship up to the standards required by new SOLAS regulations. P&O therefore reluctantly decided to retire her on 31 January 1997.

 

She is seen here in Southampton, tied up adjacent to Mayflower Park. Scanned in from a slide.

 

Built by the Fairfield Shipbuidling & Engineering Co. of Govan in 1955

 

Yard No: 755 Gross Tonnage: 20,586, Nett: 7,722 Length: 609.4ft Breadth: 78.1ft

 

Owned by the Bibby Line Ltd (on a 20-year charter to the Ministry of Transport)

 

4 steam turbines, double-reduction gearing to twin screws. Service speed: 17 knots

 

Passengers: 220 first class, 100 second class, 180 third class, 1,000 troops

EDIFICIO DEL CONGRESO DE LOS DIPUTADOS

  

En el espacio que ocupa el Palacio de las Cortes se situaba antaño el convento del Espíritu Santo, de la Orden de Clérigos Menores, el cual sufrió un grave incendio en 1823. Con la llegada en 1834 del régimen liberal, el gobierno moderado de Francisco Martínez de la Rosa decidió que sus reuniones se celebrasen provisionalmente en la iglesia del convento. Al asumir el Partido Progresista el poder, se tomó la decisión de construir un nuevo edificio en sustitución del edificio religioso enfrente de la Plaza de las Cortes.

 

El proyecto fue elaborado y ejecutado por el arquitecto Narciso Pascual Colomer, iniciándose el 10 de octubre de 1843 y siendo inaugurado el 31 de octubre de 1850 por la reina Isabel II. Durante los siete años que duraron las obras los diputados se vieron obligados a reunirse en el Salón de baile del Teatro Real de Madrid.

En los años 1980 sufrió su primera ampliación de sus dependencias, construyéndose en la manzana adyacente, en la que antaño se ubicó Hospital de Italianos entre 1598 y 1885, un edificio que comunica con el original mediante un puente sobre la calle de Floridablanca. Dicha ampliación fue inaugurada por los reyes de España, Juan Carlos I y Sofía el 28 de mayo de 1980.

 

Más tarde, en 1994, sufrió una nueva reforma y ampliación; asimismo el 1 de junio de 2006 se concluyó la última ampliación, sobre las antiguas sedes de dos bancos, el Banco Exterior de España y el Banco de Crédito Industrial.

 

En 2009, durante unas obras de saneamiento y rehabilitación del sótano del Congreso de los Diputados, se encontraron restos humanos muy antiguos. Una de las posibilidades sobre su origen es que procedan de un antiguo cementerio del convento sobre el que está construido el edificio.

 

Descripción del edificio

 

La fachada principal recae a la Carrera de san Jerónimo, una de las vías principales de la ciudad de Madrid. Constituye una de las obras maestras del Neoclasicismo en España, a pesar de lo tardío de su construcción (el edificio fue concluido mediado el siglo XIX), y la obra más conocida de su arquitecto, Narciso Pascual y Colomer.

 

El arquitecto creó una fachada de tipo palacial de reminiscencias renacentistas, en dos pisos, el primero almohadillado y el segundo de ventanales con frontones rectos. Como entrada monumental, dispuso un gran pórtico de seis columnas de estilo corintio que soportan un frontón triangular, decorado por un bajorrelieve representando a España con la Constitución, acompañada a ambos lados por imágenes que idealizan la Fortaleza, la Justicia, el Valor, las Ciencias, la Armonía, las Bellas Artes, la Agricultura, el Comercio, los Ríos, la Abundancia y la Paz, obra maestra del escultor Ponciano Ponzano. El pórtico, de fuerte influjo clasicista, protege las puertas de bronce que dan acceso al edificio y que sólo se utilizan cuando el Rey realiza la solemne apertura de sesiones del Congreso. La entrada de uso habitual se encuentra en un lateral del edificio, en la calle Floridablanca, cerrada al tráfico y convertida en lonja de acceso.

 

Delante del cuerpo central se abre una monumental escalera, flanqueada por los elementos más característicos e icónicos del edificio: dos monumentales leones, obra de Ponciano Ponzano, fundidos en 1866, según reza una inscripción al pie de las esculturas, con los cañones capturados al enemigo en la Guerra de África de 1860. La cultura popular los ha nombrado como Daoíz y Velarde, en honor de los dos capitanes insurrectos muertos durante el levantamiento del dos de mayo.

 

Sala de Sesiones

 

El más conocido espacio del Palacio, de forma semicircular, alberga la sala del plenario del Congreso de los Diputados, también conocida como "hemiciclo". En la cabecera se encuentra un tapiz con el escudo nacional, flanqueado por dos esculturas en mármol de Carrara blanco, con las efigies de los Reyes Católicos. Junto a ellas, dos lienzos, siendo uno de ellos María de Molina presenta a su hijo Fernando IV en las Cortes de Valladolid de 1295, pintado por Antonio Gisbert en 1863, y el otro El juramento de los diputados de las Cortes de Cádiz de 1812, obra de José Casado del Alisal, de 1863. En la parte alta del testero se localizan cuatro efigies que simbolizan la Marina, la Agricultura, el Comercio y las Ciencias, esculpidas por Sabino Medina, además de dos pinturas a cada lado, en forma triangular, del Decálogo y el Evangelio, obra de Carlos Luis de Ribera.

 

Frente al testero se sitúa la Presidencia y miembros de la Mesa del Congreso, y la tribuna de oradores. Enfrente los escaños donde se sitúan los miembros del Gobierno y los diputados, y por encima de los mismos, el espacio reservado a los invitados, prensa, cuerpo diplomático, público y a los senadores cuando las cámaras se reúnen en sesión conjunta. Es de destacar que en los arquitrabes de las tribunas están representados los escudos de todas las provincias españolas.

El hemiciclo está cubierto por una bóveda de 50 metros, con una pintura central, representando a la reina Isabel II rodeada de personajes de la historia de España, entre los que destacan El Cid, Cristóbal Colón y Miguel de Cervantes; todo ello rodeado de representaciones de las virtudes cardinales y alegorías de legisladores de todas las épocas. El autor de esta obra fue Carlos Luis de Ribera. La estructura sufrió daños por impacto de bala en el Golpe de Estado en España de 1981

 

Salón de Conferencias

Al lado del Salón de Sesiones, en línea recta hacia la puerta principal de las Cortes, se encuentra el Salón de Conferencias. La sala está profusamente decorada al estilo isabelino, con bajorrelieves y molduras en estuco de estilo neoplateresco. El centro de la misma está ocupado por una espléndida mesa, con adornos de bronce y nácar y tablero de ágata, donada por Isabel II. En la bóveda se encuentran los bustos de políticos de la misma época y cuadros que representan los continentes. En las paredes, doce cuadros representativos de los Reinos que componen España y algunas provincias, así como los ríos más importantes: Ebro, Tajo, Duero y Guadalquivir.

 

Vestíbulo principal

 

Se trata de una estancia de forma ovalada que sirve de acceso desde el pórtico de entrada, y que por tanto sólo se utiliza en momentos solemnes. Estucos polícromos imitando mármoles y jaspes decoran sus paredes. Preside la estancia una estatua de la reina Isabel II, obra de José Piquer. En uno de los laterales se encuentra una mesa que fue utilizada en las Cortes de Cádiz.

 

Biblioteca

La biblioteca está situada en el ángulo que forma la planta baja, y es obra del arquitecto Arturo Mélida, de 1889. Con tres pisos de altura, alberga cerca de 210.000 volúmenes y es, junto al archivo, custodio de los documentos de las Cortes desde su apertura.

 

MADRID DE LOS AUSTRIAS

 

Por Madrid de los Austrias, también llamado barrio de los Austrias, se conoce una amplia zona de la capital española, sin entidad administrativa, correspondiente al primitivo trazado medieval de la ciudad y a la expansión urbanística iniciada por los monarcas de la Casa de Austria, a partir de los reinados de Carlos I y, especialmente, de Felipe II, que, en el año 1561, estableció la Corte en Madrid. A efectos turísticos, el nombre se emplea para promocionar los conjuntos monumentales de una gran parte de los barrios administrativos de Sol y Palacio, que representa aproximadamente una cuarta parte de la citada zona. Además de su acepción geográfica, el término Madrid de los Austrias también tiene una acepción histórica. Según esta perspectiva, la expresión se emplea para designar la evolución, preferentemente urbanística, de la ciudad entre los reinados de Carlos I (r. 1516–1556), el primero de los Austrias, y Carlos II (r. 1665–1700), con el que se extinguió la rama española de esta dinastía.

Los límites del Madrid de los Austrias difieren significativamente según el punto de vista adoptado, ya sea histórico o turístico.

 

Límites históricos

  

Durante el reinado de Carlos I, Madrid estaba integrado por dos núcleos principales: el recinto comprendido dentro de la muralla cristiana, de origen medieval, y los arrabales. El casco urbano se extendía, de oeste a este, desde el Palacio Real hasta la Puerta del Sol; y, de norte a sur, desde la plaza de Santo Domingo hasta la plaza de la Cebada.

 

A partir de 1561, con la capitalidad, la ciudad creció de forma vertiginosa, expandiéndose principalmente hacia el este. El plano de Madrid realizado por Pedro Teixeira en el año 1656, casi un siglo después del establecimiento de la Corte, da una idea precisa de las dimensiones del casco urbano, en tiempos de Felipe IV (r. 1621–1665).​

 

La villa estaba rodeada por una cerca, mandada construir por el citado monarca en el año 1625, levantada, hacia el norte, sobre las actuales calles de Génova, Sagasta, Carranza y Alberto Aguilera (conocidas popularmente como los bulevares); hacia el sur, sobre las rondas de Toledo, Valencia y Embajadores; hacia el este, sobre los paseos del Prado y Recoletos; y hacia el oeste, sobre los terraplenes del valle del río Manzanares.

 

Extramuros,​ se situaban los jardines, parajes agrestes y recintos palaciegos del Buen Retiro, en la parte oriental de la ciudad; de la Casa de Campo, en la occidental; y del El Pardo, en la noroccidental.

 

La cerca de Felipe IV sustituyó a una anterior, promovida por Felipe II (r. 1556–1598) y que enseguida quedó obsoleta. Fue erigida para detener el crecimiento desordenado que estaba experimentando la ciudad y actuó como una auténtica barrera urbanística, que limitó la expansión de la urbe hasta el siglo XIX. Fue derribada en 1868.

 

A grandes rasgos, el espacio comprendido dentro de la cerca de Felipe IV se corresponde en la actualidad con el distrito Centro. Su superficie es de 523,73 hectáreas y comprende los barrios administrativos de Cortes, Embajadores, Justicia, Palacio, Sol y Universidad.

 

Límites turísticos

 

A diferencia de los límites históricos, perfectamente establecidos a través de la cerca de Felipe IV, la zona promocionada turísticamente como Madrid de los Austrias carece de una delimitación precisa. Se circunscribe a un ámbito sensiblemente menor, que comprende parcialmente los barrios administrativos de Sol y Palacio, pertenecientes al distrito Centro de la capital.

 

Se estaría hablando de las áreas de influencia de las calles Mayor, Arenal, Segovia, carrera de San Francisco, Bailén y Toledo y de las plazas de la Cebada, de la Paja, Mayor, Puerta del Sol y de Oriente, donde se hallan barrios y áreas sin entidad administrativa, como La Latina, Ópera o Las Vistillas.

 

Aquí se encuentran conjuntos monumentales construidos tanto en los siglos XVI y XVII, cuando reinó en España la dinastía Habsburgo, como en épocas anteriores y posteriores. Por lo general, todos ellos quedan incluidos en los itinerarios turísticos que utilizan la expresión Madrid de los Austrias. Es el caso de las iglesias medievales de san Nicolás de los Servitas y san Pedro el Viejo, de los siglos XII y XIV, respectivamente, y del Palacio Real, erigido en el siglo XVIII.

 

En orden inverso, existen monumentos promovidos por los Austrias no integrados en las citadas rutas, al situarse fuera de los barrios de Sol y Palacio. Algunos ejemplos son el Salón de Reinos y el Casón del Buen Retiro, que formaron parte del desaparecido Palacio del Buen Retiro, y los jardines homónimos.

 

También quedan excluidas de esta clasificación turística zonas de menor valor monumental, pero con un gran significado histórico en la época de los Austrias. Es el caso del barrio de las Letras, articulado alrededor de la calle de las Huertas, donde coincidieron algunos de los literatos más destacados del Siglo de Oro español, tales como Félix Lope de Vega, Miguel de Cervantes o Francisco de Quevedo; o de la Casa de Campo, concebida por Felipe II como una finca de recreo y reserva de caza. En la primera mitad del siglo XVI, antes de su designación como capital, Madrid era una villa de tamaño medio entre las urbes castellanas, con cierta relevancia social e influencia política. Tenía entre 10 000 y 20 000 habitantes y formaba parte del grupo de dieciocho ciudades que disfrutaban del privilegio de tener voz y voto en las Cortes de Castilla.​

 

Había acogido en numerosas ocasiones las Cortes del Reino y, desde la época de los Trastámara, era frecuentada por la monarquía, atraída por su riqueza cinegética. Además, uno de sus templos religiosos, San Jerónimo el Real, fue elegido por la monarquía como escenario oficial del acto de jura de los príncipes de Asturias como herederos de la Corona.​ El primero en hacerlo fue Felipe II (18 de abril de 1528), que 33 años después fijaría la Corte en Madrid, y la última Isabel II (20 de junio de 1883).

Carlos I (r. 1516–1556), el primer monarca de la Casa de Austria, mostró un interés especial por la villa, tal vez con la intención de establecer de forma definitiva la Corte en Madrid. Así sostiene el cronista Luis Cabrera de Córdoba (1559–1623), en un escrito referido a Felipe II

El emperador impulsó diferentes obras arquitectónicas y urbanísticas en Madrid. A él se debe la conversión del primitivo castillo de El Pardo en palacio, situado en las afueras del casco urbano. Las obras, dirigidas por el arquitecto Luis de Vega, se iniciaron en 1547 y concluyeron en 1558, durante el reinado de Felipe II. De este proyecto sólo se conservan algunos elementos que, como el Patio de los Austrias, quedaron integrados en la estructura definitiva del Palacio Real de El Pardo, fruto de la reconstrucción llevada a cabo en el siglo XVIII, tras el incendio de 1604.

 

Otro de los edificios que el monarca ordenó reformar fue el Real Alcázar de Madrid, un castillo de origen medieval, que fue pasto de las llamas en 1734 y en cuyo solar se levanta en la actualidad el Palacio Real. Duplicó su superficie con diferentes añadidos, entre los que destacan el Patio y las Salas de la Reina y la llamada Torre de Carlos I, a partir de un diseño de Luis de Vega y Alonso de Covarrubias.

 

Entre los proyectos urbanísticos promovidos por Carlos I, figura la demolición de la Puerta de Guadalaxara, el acceso principal de la antigua muralla cristiana de Madrid, y su sustitución por una más monumental, con tres arcos. Fue levantada hacia 1535 a la altura del número 49 de la actual calle Mayor y el 2 de septiembre de 1582 desapareció en un incendio.​

 

Durante su reinado, se inauguraron algunos templos religiosos, entre ellos el santuario de Nuestra Señora de Atocha, que data de 1523. Fue derribado en 1888, ante su mal estado, y reconstruido como basílica en el siglo XX.

 

En 1541, se dispuso la ampliación de la Iglesia de San Ginés, situada en la calle del Arenal, mediante un anejo parroquial en la calle de la Montera, que recibió el nombre de San Luis Obispo. Abrió sus puertas en 1689, en tiempos de Carlos II, y fue incendiado en 1935. Sólo se conserva su fachada principal, que fue trasladada e integrada en la estructura de la Iglesia de Nuestra Señora del Carmen, en la calle del Carmen.

 

El Convento de San Felipe el Real, de 1547, fue uno de los puntos de encuentro más importantes del Madrid de los Austrias. Su lonja recibió el sobrenombre de mentidero de la villa, por los rumores que allí se fraguaban.​ El edificio, destruido en 1838, poseía un relevante claustro renacentista, compuesto por 28 arcos en cada una de sus dos galerías.

 

Otro templo de la época es la Iglesia de San Sebastián (1554–1575), que tuvo que ser reconstruida tras ser alcanzada por una bomba durante la Guerra Civil.

 

La Capilla del Obispo es, sin duda, la construcción religiosa de mayor interés arquitectónico llevada a cabo en Madrid, en tiempos de Carlos I.​ Fue levantada entre 1520 y 1535, como un anejo de la iglesia medieval de San Andrés. Responde a una iniciativa de la familia de los Vargas, una de las más poderosas del Madrid medieval y renacentista. Debe su nombre a Gutierre de Vargas y Carvajal, obispo de Plasencia, su principal impulsor.

 

En el terreno social, el religioso Antón Martín creó en 1552 el Hospital de Nuestra Señora del Amor de Dios, que estuvo en la calle de Atocha, cerca de la plaza que lleva el nombre de su fundador.

 

En 1529, Carlos I ordenó que el Real Hospital de la Corte, de carácter itinerante ya que acompañaba a la Corte en sus desplazamientos, quedara establecido de forma fija en Madrid. Su edificio, conocido como Hospital del Buen Suceso, estaba integrado por un recinto hospitalario y una iglesia, que fueron concluidos en 1607. A mediados del siglo XIX, se procedió a su derribo dentro de las obras de ampliación de la Puerta del Sol, donde se encontraba.

 

En cuanto a las residencias palaciegas, cabe mencionar la de Alonso Gutiérrez de Madrid, tesorero del emperador, cuya estructura fue aprovechada, durante el reinado de Felipe II, para la fundación del Monasterio de las Descalzas Reales. Recientes intervenciones en este edificio han puesto al descubierto elementos originales del patio principal del citado palacio.​

 

El Palacio de los condes de Paredes de Nava o Casa de San Isidro, donde tiene sus instalaciones el Museo de los Orígenes, se encuentra en la plaza de San Andrés. Fue construido en el solar de un antiguo edificio donde, según la tradición, vivió Iván de Vargas, quien, en el siglo XI, dio alojamiento y trabajo a san Isidro. Data de la primera mitad del siglo XVI.

 

Por su parte, la Casa de Cisneros data del año 1537 y está construida en estilo plateresco. Situada entre la calle del Sacramento y la plaza de la Villa, su primer propietario fue Benito Jiménez de Cisneros, sobrino del cardenal Cisneros (1436–1517), de quien toma su nombre.

 

Reinado de Felipe II

 

En 1561, Felipe II (r. 1556–1598) estableció la Corte en Madrid. Tal designación provocó un aumento de la población vertiginoso: de los 10 000 - 20 000 habitantes que podía haber en la villa antes de la capitalidad se pasó a 35 000 - 45 000 en el año 1575 y a más de 100 000 a finales del siglo XVI.

 

Para hacer frente a este crecimiento demográfico, el Concejo de Madrid, respaldado por la Corona, elaboró un proyecto de ordenación urbanística, consistente en la alineación y ensanchamiento de calles, el derribo de la antigua muralla medieval, la adecuación de la plaza del Arrabal (antecedente de la actual Plaza Mayor) y la construcción de edificios públicos como hospitales, hospicios, orfanatos, instalaciones de abastos y templos religiosos.

 

Felipe II puso al frente de este plan al arquitecto Juan Bautista de Toledo. Sin embargo, la falta de medios y lentitud burocrática del consistorio y el desinterés mostrado por la Corona en la aportación de recursos ralentizaron su desarrollo. La consecuencia fue un crecimiento urbano rápido y desordenado, que se realizó preferentemente hacia el este del centro histórico, dada la accidentada orografía de la parte occidental, orientada a los barrancos y terraplenes del valle del río Manzanares.

 

Los nuevos edificios se construyeron siguiendo la dirección de los caminos que partían de la villa y, a su alrededor, surgió un entramado de calles estrechas, aunque dispuestas hipodámicamente. El que conducía hasta Alcalá de Henares (hoy calle de Alcalá) vertebró el crecimiento urbano hacia el este, al igual que el camino que llevaba a San Jerónimo el Real, sobre el que se originó la carrera de San Jerónimo. Por el sudeste, la expansión tomó como eje principal el camino del santuario de Nuestra Señora de Atocha (actual calle de Atocha).

 

Hacia el sur, las nuevas casas se alinearon alrededor del camino de Toledo (calle de Toledo) y, por el norte, la referencia urbanística estuvo marcada por los caminos de Hortaleza y de Fuencarral (con sus respectivas calles homónimas), si bien hay que tener en cuenta que, en estos dos lados de la ciudad, el crecimiento fue más moderado.

 

Antes de la capitalidad, en 1535, la superficie de Madrid era de 72 hectáreas, cifra que aumentó hasta 134 en 1565, sólo cuatro años después de establecerse la Corte en la villa. A finales del reinado de Felipe II, el casco urbano ocupaba 282 hectáreas y tenía unos 7590 inmuebles, tres veces más que en 1563 (2250), al poco tiempo de la designación de Madrid como capital.

 

La intensa actividad inmobiliaria de este periodo no fue suficiente para satisfacer la demanda de viviendas, por parte de cortesanos y sirvientes de la Corona. Tal situación llevó al monarca a promulgar el edicto conocido como Regalía de Aposento, mediante el cual los propietarios de inmuebles de más de una planta estaban obligados a ceder una de ellas a una familia cortesana.

 

Este decreto favoreció el desarrollo de las llamadas casas a la malicia, un tipo de vivienda con el que sus propietarios intentaban evitar el cumplimiento de la norma, mediante diferentes soluciones (una única planta, compartimentación excesiva de los interiores, ocultación a la vía pública del piso superior...).

 

En 1590, la Corona y el Concejo crearon la Junta de Policía y Ornato, organismo presidido por el arquitecto Francisco de Mora, con el que se intentó poner fin a los desarreglos urbanísticos provocados por la rápida expansión de la ciudad. La correcta alineación de las calles, mediante la supresión de los recovecos existentes entre los inmuebles, fue uno de sus objetivos.

 

Felipe II promovió la realización de diferentes infraestructuras urbanas, caso del Puente de Segovia, la calle Real Nueva (actual calle de Segovia) y la Plaza Mayor. Los proyectos inicialmente previstos para estas tres obras no pudieron llevarse a cabo plenamente, adoptándose soluciones menos ambiciosas, ante las limitaciones presupuestarias.

 

Las dos primeras se enmarcaban dentro del mismo plan, consistente en la creación de una gran avenida, de aire monumental, que, salvando el río Manzanares por el oeste, conectase el antiguo camino de Segovia con el Real Alcázar. Finalmente, sólo pudo ejecutarse el puente (1582–1584), atribuido a Juan de Herrera, mientras que la avenida quedó reducida a unas nivelaciones del terreno sobre el barranco del arroyo de San Pedro y al derribo de varios edificios, que dieron origen a la calle de Segovia, terminada en 1577.

 

Con respecto a la Plaza Mayor, levantada sobre la antigua plaza del Arrabal, el centro comercial de la villa en aquel entonces, el monarca encargó su diseño a Juan de Herrera en el año 1580. Durante su reinado, se demolieron los edificios primitivos y dieron comienzo las obras de la Casa de la Panadería (1590), proyectada por Diego Sillero. Fue su sucesor, Felipe III, quien dio el impulso definitivo al recinto.

 

Felipe II continuó con las reformas y ampliaciones del Real Alcázar, iniciadas por su padre, con la edificación de la Torre Dorada, obra de Juan Bautista de Toledo, y la decoración de las distintas dependencias. También ordenó la construcción, en las inmediaciones del palacio, de la Casa del Tesoro, las Caballerizas Reales y la Armería Real. Todos estos conjuntos han desaparecido.

 

Pero tal vez su proyecto más personal fuese la Casa de Campo, paraje que convirtió en un recinto palaciego y ajardinado para su recreo. Se debe a un diseño de Juan Bautista de Toledo, que siguió el modelo de naturaleza urbanizada, acorde con el gusto renacentista de la época, a modo de conexión con el Monte de El Pardo.​ De este proyecto sólo se conservan partes del trazado de los jardines y algunos restos del palacete.

 

Asimismo, fueron levantados distintos edificios religiosos y civiles. El Monasterio de las Descalzas Reales fue fundado en 1559 por Juana de Austria, hermana del monarca, y en 1561 comenzaron las obras del Convento de la Victoria, que, como aquel, también estuvo muy vinculado con la Corona.

 

En 1583 abrió su puertas el corral de comedias del Teatro del Príncipe (en cuyo solar se levanta ahora el Teatro Español), institución clave en el Siglo de Oro español.15​ En 1590, fue inaugurado el Colegio de María de Córdoba y Aragón (actual Palacio del Senado), que toma su nombre de una dama de la reina Ana de Austria, principal impulsora del proyecto.

 

Entre los palacios nobiliarios, hay que destacar la Casa de las Siete Chimeneas (1574–1577), actual sede del Ministerio de Cultura, situada en la plaza del Rey. Su primer propietario fue Pedro de Ledesma, secretario de Antonio Pérez.

 

En la calle de Atocha se encontraban las casas de Antonio Pérez y en la plaza de la Paja se halla el Palacio de los Vargas, cuya fachada fue transformada en el siglo XX, adoptándose una solución historicista, a modo de continuación de la contigua Capilla del Obispo.

Reinado de Felipe III

En 1601, pocos años después de subir al trono Felipe III (r. 1598–1621), Madrid perdió la capitalidad a favor de Valladolid. Consiguió recuperarla cinco años después, tras el pago a la Corona de 250 000 ducados y el compromiso por parte del Concejo de abastecer de agua potable al Real Alcázar, entre otras infraestructuras.

 

Con tal fin, el consistorio realizó los denominados viajes de agua (conducciones desde manantiales cercanos a la villa), entre los cuales cabe destacar el de Amaniel (1614–1616). De ellos también se beneficiaron algunos conventos y palacios, además de los propios vecinos, a través de las fuentes públicas.​ En 1617 fue creada la llamada Junta de Fuentes, organismo encargado de su mantenimiento y conservación.

 

Bajo el reinado de Felipe III, se proyectaron numerosos edificios religiosos y civiles, algunos de los cuales fueron inaugurados en la época de Felipe IV. Es el caso de la Colegiata de San Isidro; de la nueva fachada del Real Alcázar (1610–1636), obra de Juan Gómez de Mora, que perduró hasta el incendio del palacio en 1734;​ y del Convento de los Padres Capuchinos, en El Pardo, fundado por el rey en 1612, cuyo edificio definitivo no pudo comenzarse hasta 1638.

 

Las nuevas edificaciones se construyeron con mayor calidad arquitectónica que en los periodos anteriores, al tiempo que se impuso un estilo propio, típicamente madrileño, de aire clasicista y de clara influencia herreriana,​ aunque también se observan rasgos prebarrocos.

 

Además, se establecieron arquetipos arquitectónicos, que, en relación con las casas palaciegas, quedaron definidos en un trazado de planta rectangular, dos o más alturas de órdenes, portadas manieristas, cubiertas abuhardilladas de pizarra y torres cuadrangulares, por lo general dos, con chapiteles rematados en punta, en la línea escurialense.

 

Este esquema, uno de los que mejor definen la arquitectura madrileña de los Austrias y de periodos posteriores, empezó a gestarse en tiempos de Felipe III, con ejemplos tan notables como las Casas de la Panadería y de la Carnicería, en la Plaza Mayor; el Palacio del marqués de Camarasa, ubicado en la calle Mayor y sede actual de diferentes dependencias municipales; el proyecto de reconstrucción del Palacio Real de El Pardo, incendiado el 13 de marzo de 1604; y la ya citada fachada del Real Alcázar. No obstante, fue con Felipe IV cuando alcanzó su máxima expresión.

 

Por su parte, el Palacio de los Consejos (también llamado del duque de Uceda) puede ser considerado un precedente en lo que respecta a la organización del espacio y fachadas, si bien carece de las torres de inspiración herreriana. Fue diseñado por Francisco de Mora, quien contó con la colaboración de Alonso de Trujillo, al frente las obras entre 1608 y 1613.

 

En cuanto a los templos religiosos, la mayoría de las construcciones utilizó como referencia el modelo jesuítico, de planta de cruz latina, que tiene su origen en la Iglesia del Gesú (Roma, Italia). La Colegiata de San Isidro, que, como se ha referido, fue diseñada en tiempos de Felipe III y terminada con Felipe IV, responde a esta pauta.

 

Mención especial merece el Real Monasterio de la Encarnación (1611–1616), fundado por Margarita de Austria, esposa del rey. Su fachada, obra de Juan Gómez de Mora (aunque posiblemente proyectada por su tío, Francisco de Mora), fue una de las más imitadas en la arquitectura castellana del siglo XVII y buena parte del XVIII.​

 

Un ejemplo es el Monasterio de la Inmaculada Concepción, en Loeches (Madrid), que, como aquel, presenta fachada rectangular con pórtico, pilastras a ambos lados y frontón en la parte superior.

 

La lista de edificios religiosos levantados durante el reinado de Felipe III es amplia. El Convento de San Ildefonso de las Trinitarias Descalzas (o, sencillamente, de las Trinitarias), del año 1609, se encuentra en el Barrio de las Letras y en él fue enterrado Miguel de Cervantes. Del Convento del Santísimo Sacramento, fundado en 1615 por Cristóbal Gómez de Sandoval y de la Cerda, valido del rey, sólo se conserva su iglesia (actual Catedral Arzobispal Castrense), levantada en tiempos de Carlos II.

 

El Monasterio del Corpus Christi o de las Carboneras y la Iglesia de Nuestra Señora del Carmen fueron empezados en 1607 y 1611, respectivamente, y ambos se deben a Miguel de Soria. La Iglesia de San Antonio de los Alemanes, de 1606, es una de las más singulares del primer tercio del siglo XVII, por su planta oval.21​ Su interior está decorado al fresco por Lucas Jordán, Juan Carreño de Miranda y Francisco Rizi.

 

Las iglesias de San Ildefonso (1619) y de Santos Justo y Pastor (hacia 1620) se encuentran entre las últimas fundaciones religiosas llevadas a cabo antes de la muerte del monarca en 1621. La primera, destruida completamente durante la Guerra Civil Española, fue reconstruida en la década de 1950.

 

Pero, sin duda, el proyecto urbanístico más importante llevado a cabo por el monarca fue la Plaza Mayor. En 1619, Felipe III finalizó las obras, que había iniciado su antecesor, con un nuevo diseño, firmado y desarrollado por Juan Gómez de Mora. Este arquitecto fue también responsable de la Casa de la Panadería, que preside el conjunto, si bien su aspecto actual corresponde a la reconstrucción realizada por Tomás Román, tras el incendio acaecido en 1672.

 

Además de este recinto, se procedió a adecuar otras plazas, como la de la Cebada y la desaparecida de Valnadú, esta última resultado de la demolición en el año 1567 de la puerta homónima, en la época de Felipe II. Otro de sus logros urbanísticos fue la reorganización del territorio en las riberas del río Manzanares y en el Real Camino de Valladolid, mediante la eliminación de las compartimentaciones internas y la estructuración de los plantíos.​

 

En el terreno de la escultura, destaca la estatua ecuestre del propio rey, traída desde Italia como obsequio del Gran Duque de Florencia. Realizada en bronce, fue comenzada por Juan de Bolonia y terminada por su discípulo, Pietro Tacca, en 1616.

 

Estuvo emplazada en la Casa de Campo, recinto que fue objeto de una especial atención por parte del monarca con la construcción de nuevas salas en el palacete (del Mosaico y de las Burlas) y la instalación de diferentes fuentes y adornos en los jardines. En 1848, la escultura fue trasladada al centro de la Plaza Mayor, donde actualmente se exhibe, por orden de Isabel II.

 

Reinado de Felipe IV

Felipe IV (r. 1621–1665) accedió al trono a la edad de dieciséis años, tras la inesperada muerte de su padre. Tradicionalmente ha sido considerado como un mecenas de las letras y de las artes, principalmente de la pintura.​ Durante su reinado, Madrid se convirtió en uno de los principales focos culturales de Europa y en el escenario donde se fraguaron muchas de las grandes creaciones del Siglo de Oro español. Además, la ciudad albergó la mayor parte de la colección pictórica del monarca, una de las más importantes de la historia del coleccionismo español

 

En el ámbito de la arquitectura, se levantaron numerosos edificios civiles y religiosos, al tiempo que se construyó una nueva residencia regia en el entorno del Prado de los Jerónimos, en el lado oriental del casco urbano. El Palacio del Buen Retiro desplazó hacia el este buena parte de la actividad política, social y cultural de la villa, que hasta entonces gravitaba únicamente sobre el Real Alcázar, situado en el extremo occidental.

En líneas generales, la arquitectura palaciega del reinado de Felipe IV siguió el modelo post-escurialense, de rasgos barrocos contenidos, que comenzó a forjarse con Felipe III. Este estándar aparecía en estado puro en el desaparecido Palacio del Buen Retiro, cuyo origen fue el llamado Cuarto Real, un anexo del Monasterio de los Jerónimos, que, desde tiempos de los Reyes Católicos, era frecuentado por la realeza para su descanso y retiro.

 

Siguiendo una iniciativa del Conde-Duque de Olivares,29​ en 1632 Felipe IV ordenó al arquitecto Alonso Carbonel la ampliación del recinto y su conversión en residencia veraniega. El palacio fue concebido como un lugar de recreo, función que quedó remarcada mediante una configuración articulada alrededor de dos grandes patios, diseñados a modo de plazas urbanas.30​ La Plaza Principal estaba reservada a la Familia Real, mientras que la Plaza Grande, de mayores dimensiones, era utilizada para la celebración de fiestas, actos lúdico-culturales y eventos taurinos.

 

La primera fase, correspondiente al núcleo central (Plaza Principal), se concluyó en 1633, sólo un año después de realizarse el encargo. Por su parte, las obras de la Plaza Grande, el Picadero, el Salón de Baile, el Coliseo y los jardines se prolongaron, a lo largo de diferentes etapas, hasta 1640.

 

El recinto palaciego sufrió graves desperfectos durante la Guerra de la Independencia y, finalmente, fue demolido en la época de Isabel II, ante la imposibilidad de recuperación. Sólo se conservan el Salón de Reinos y el Salón de Baile (o Casón del Buen Retiro), si bien con importantes transformaciones en relación con el diseño original.

 

En lo que respecta a los jardines, el Parque de El Retiro es heredero del trazado llevado a cabo en la época de Felipe IV, aunque su fisonomía actual responde a múltiples remodelaciones ejecutadas en periodos posteriores, principalmente en los siglos XVIII y XIX. Entre los elementos primitivos que aún se mantienen, cabe citar algunos complejos hidráulicos, como el Estanque Grande y la Ría Chica.

 

Además del Buen Retiro, el monarca mostró una especial predilección por el Real Sitio de El Pardo, donde mandó construir el Palacio de la Zarzuela, actual residencia de la Familia Real, y ampliar la Torre de la Parada, a partir de un diseño de Juan Gómez de Mora. Este último edificio fue erigido como pabellón de caza por Felipe II y resultó completamente destruido en el siglo XVIII.

 

La arquitectura civil tiene en el Palacio de Santa Cruz y en la Casa de la Villa, ambos proyectados por Juan Gómez de Mora en el año 1629, dos notables exponentes.

 

El primero albergó la Sala de Alcaldes de Casa y Corte y la Cárcel de Corte y, en la actualidad, acoge al Ministerio de Asuntos Exteriores. Se estructura alrededor de dos patios cuadrangulares simétricos, unidos mediante un eje central que sirve de distribuidor y acceso al edificio. La horizontalidad de su fachada principal, que da a la Plaza de la Provincia, queda rota por los torreones laterales de inspiración herreriana y la portada con dos niveles de triple vano. Fue terminado en 1636 y ha sido objeto de numerosas reformas en siglos posteriores.

 

Por su parte, la Casa de la Villa fue diseñada como sede del gobierno municipal y Cárcel de Villa. Sus obras comenzaron en 1644, quince años después de realizarse el proyecto, y finalizaron en 1696. Junto a Gómez de Mora, colaboraron José de Villarreal, a quien se debe el patio central, Teodoro Ardemans y José del Olmo.

 

Entre las residencias nobiliarias, figuran el Palacio del duque de Abrantes, construido por Juan Maza entre 1653 y 1655 y transformado sustancialmente en el siglo XIX, y el Palacio de la Moncloa. Este último fue erigido en el año 1642, a iniciativa de Melchor Antonio Portocarrero y Lasso de la Vega, conde de Monclova y virrey del Perú, su primer propietario. La estructura actual corresponde a la reconstrucción y ampliación llevadas a cabo en el siglo XX, tras los daños sufridos durante la Guerra Civil.

La arquitectura religiosa del reinado de Felipe IV presenta dos fases, coincidentes con los procesos evolutivos que se dieron en el arte barroco español a lo largo del siglo XVII.

 

En la primera mitad, se mantuvo la austeridad geométrica y espacial, arrastrada del estilo herreriano, con escasos y calculados motivos ornamentales, salvo en los interiores, que, en clara contraposición, aparecían profusamente decorados. En la segunda mitad del siglo, el gusto por las formas favoreció un progresivo alejamiento del clasicismo y la incorporación de motivos naturalistas en las fachadas.

 

Dentro de la primera corriente, que puede ser denominada como barroco clasicista, se encuentran la Colegiata de San Isidro, la Ermita de San Antonio de los Portugueses y el Convento de San Plácido.

 

La Colegiata de San Isidro (1622–1664) fue fundada como iglesia del antiguo Colegio Imperial,​ situado dentro del mismo complejo. El templo se debe a un proyecto del hermano jesuita Pedro Sánchez de hacia 1620, iniciándose su construcción en 1622. A su muerte, en 1633, se hará cargo de la obra el hermano Francisco Bautista junto con Melchor de Bueras. Es de planta de cruz latina y destaca por su fachada monumental, realizada en piedra de granito y flanqueada por dos torres en los lados. Fue la catedral provisional de Madrid desde 1885 hasta 1993.

 

La Ermita de San Antonio de los Portugueses estuvo ubicada en una isla artificial, en medio de un estanque lobulado, dentro de los Jardines del Buen Retiro. Fue edificada entre 1635 y 1637 por Alonso Carbonel y derribada en 1761, para levantar, sobre su solar, la Real Fábrica de Porcelana de la China, igualmente desaparecida. Su torre cuadrangular, rematada con chapitel herreriano, y su suntuosa portada, configurada por cuatro grandes columnas de mármol blanco y capiteles de mármol negro, eran sus elementos más notables.

 

El edificio actual del Convento de San Plácido, obra de Lorenzo de San Nicolás, data de 1641. La decoración interior es la parte más sobresaliente y en él se conserva un Cristo yacente de Gregorio Fernández.

 

Conforme fue avanzando el siglo XVII, los exteriores sobrios fueron perdiendo vigencia y se impuso un estilo plenamente barroco, sin apenas concesiones al clasicismo. Esta evolución puede apreciarse en la ya citada Casa de la Villa, que, dado su prolongado proceso de construcción (el diseño se hizo en 1629 y el edificio se terminó en 1696), fue incorporando diferentes elementos ornamentales en su fachada clasicista, acordes con las nuevas tendencias.

 

La Capilla de San Isidro ejemplifica el apogeo del barroco. Fue construida como un anejo de la iglesia de origen medieval de San Andrés para albergar los restos mortales de san Isidro. La primera piedra se puso en 1642, a partir de un proyecto de Pedro de la Torre. En 1657, José de Villarreal realizó un segundo proyecto, cuyas obras fueron inauguradas por Felipe IV y su esposa Mariana de Austria en un acto institucional. Fue terminada en 1699.

 

Junto a la basílica neoclásica de San Francisco el Grande (siglo XVIII), se halla la Capilla del santo Cristo de los Dolores para la Venerable Orden Tercera de San Francisco (1662–1668), realizada por el arquitecto Francisco Bautista. En su interior sobresale la decoración barroca, con especial mención al baldaquino, hecho en maderas, jaspes y mármoles, donde se guarda la talla del Cristo de los Dolores.

 

El Convento de Nuestra Señora de la Concepción o de las Góngoras es otro ejemplo del barroco madrileño. Debe su nombre a Juan Jiménez de Góngora, ministro del Consejo de Castilla, quien procedió a su creación, por encargo directo del rey, como ofrenda por el nacimiento de su hijo Carlos (a la postre Carlos II). Fue inaugurado en 1665 y ampliado en 1669, según un proyecto de Manuel del Olmo.

 

Dentro del capítulo de arquitectura religiosa, también hay que destacar la reconstrucción de la iglesia medieval de San Ginés, llevada a cabo, a partir de 1645, por el arquitecto Juan Ruiz. Es de planta de cruz latina, de tres naves, con crucero y cúpula.

 

Escultura

Las numerosas fundaciones religiosas llevadas a cabo con Felipe IV generaron una importante actividad escultórica, destinada a la realización de tallas y retablos. Hacia 1646 se estableció en la Corte Manuel Pereira, a quien se debe el retablo de la Iglesia de San Andrés, desaparecido durante la Guerra Civil, y la estatua de San Bruno, considerada una de sus obras maestras, que se conserva en la Real Academia de Bellas Artes de San Fernando.

 

Fuera del ámbito religioso, la producción escultórica se desarrolló a través de dos vías: la ornamentación de calles y plazas, mediante la construcción de fuentes artísticas (es el caso de la Fuente de Orfeo, diseñada por Juan Gómez de Mora y terminada en 1629), y los encargos reales, entre los que sobresale la estatua ecuestre de Felipe IV (1634–1640).

 

Se trata de las primera escultura a caballo del mundo en la que éste se sostiene únicamente sobre sus patas traseras.34​ Es obra de Pietro Tacca, quien trabajó sobre unos bocetos hechos por Velázquez y, según la tradición, contó con el asesoramiento científico de Galileo Galilei. Conocida como el caballo de bronce, estuvo inialmente en el Palacio del Buen Retiro y, en tiempos de Isabel II, fue trasladada a la Plaza de Oriente, su actual ubicación.

En el terreno urbanístico, Felipe IV ordenó la construcción de una cerca alrededor del casco urbano, mediante la cual quedaron establecidos los nuevos límites de la villa, tras los procesos expansivos de los periodos anteriores. Desde la fundación de Madrid en el siglo IX, había sido costumbre cercar el caserío, bien con una finalidad defensiva (murallas musulmana y cristiana), bien para el control fiscal de los abastos e inmigración (cerca medieval de los arrabales y Cerca de Felipe II).

 

La Cerca de Felipe IV provocó varios efectos en el desarrollo urbano: por un lado, impidió la expansión horizontal de Madrid hasta bien entrado el siglo XIX, cuando fue demolida y pudieron acometerse los primeros ensanches; y, por otro, favoreció un cierto crecimiento vertical, dando lugar a las corralas, viviendas dispuestas en varias alturas y organizadas en corredera, alrededor de un gran patio común.

 

De la citada cerca, realizada en ladrillo y mampostería, aún se mantienen en pie algunos restos, como los situados en la Ronda de Segovia, en los alrededores de la Puerta de Toledo.

 

El Puente de Toledo es otro de los proyectos urbanísticos impulsados por el rey. Su función era enlazar directamente el casco urbano con el camino de Toledo, salvando el río Manzanares por la parte suroccidental de la ciudad. Fue construido por José de Villarreal entre 1649 y 1660, a partir de un proyecto de Juan Gómez de Mora.

 

El puente quedó destruido en una riada y en 1671, durante el reinado de Carlos II, se levantó uno nuevo, que también desapareció por los mismos motivos. La estructura definitiva que ha llegado a la actualidad corresponde al primer tercio del siglo XVIII y es obra de Pedro de Ribera.

Reinado de Carlos II

Con la llegada al trono de Carlos II (r. 1665–1700), se frenó el ritmo constructor del reinado anterior, sobre todo en lo que respecta a las edificaciones civiles. Entre éstas, tan sólo cabe mencionar la Puerta de Felipe IV (1680), que, pese a su nombre, fue erigida en honor de María Luisa de Orleáns, primera esposa de Carlos II. Trazada por Melchor Bueras, estuvo inicialmente emplazada en la Carrera de San Jerónimo, hasta su traslado, a mediados del siglo XIX, a la calle de Alfonso XII, donde sirve de acceso al Parque de El Retiro.

 

En cuanto a las fundaciones religiosas, se levantaron algunos templos de interés artístico, que abandonaron definitivamente el aspecto austero de la primera mitad del siglo XVII e incorporaron plenamente las tendencias barrocas.

 

Es el caso de la Iglesia de Nuestra Señora de Montserrat, que forma parte del convento homónimo.​ Fue trazada en el año 1668 por el arquitecto Sebastián Herrera Barnuevo, si bien su proyecto fue transformado por Gaspar de la Peña, Juan de Torija, Pedro de la Torre, Francisco Aspur y Pedro de Ribera, que intervinieron, en diferentes fases, hasta la conclusión del conjunto en 1720. El edificio destaca por su exterior profusamente ornamentado, en especial la torre que flanquea uno de sus lados, con abundantes motivos naturalistas en su parte superior y alrededor de los vanos.

 

El gusto por las formas también está presente en la Iglesia de las Calatravas (1670–1678), situada en la calle de Alcalá. Se debe a un diseño de fray Lorenzo de San Nicolás, terminado por Isidro Martínez y Gregorio Garrote. Presenta planta de cruz latina y, en su crucero, se alza una cúpula con tambor de ocho vanos, cuatro abiertos y cuatro cegados. La capilla mayor está adornada con un retablo de José Benito de Churriguera, realizado en tiempos de Felipe V.

 

Del Monasterio del santísimo Sacramento, fundado por Cristóbal Gómez de Sandoval en la época de Felipe IV, sólo se conserva su iglesia, actual Catedral Arzobispal Castrense. El templo se construyó con Carlos II, entre 1671 y 1744, a partir de un proyecto firmado por Francisco Bautista, Manuel del Olmo y Bartolomé Hurtado García.

 

Su fachada, labrada en sillares de granito, se estructura en tres niveles horizontales y está rematada por un frontón circular. La decoración exterior consiste en diferentes molduras que recorren los vanos, con motivos naturales, y en un relieve dedicado a san Benito y san Bernardo, instalado en el nivel intermedio.

 

Pese a las corrientes barrocas del momento, el Convento de las Comendadoras de Santiago se aproxima más al arquetipo arquitectónico de la primera mitad del reinado de Felipe IV, caracterizado por su sobriedad. El edificio, que empezó a construirse en 1667, destaca por su iglesia, de planta de cruz griega, fachada inspirada en el modelo del Real Monasterio de la Encarnación y torres con chapiteles herrerianos en los lados.

  

Our English word “happiness” comes from the old Norse word “happ” — this is the same word from which we get our word “happen;” thus happiness is based on what happens to us. So the argument goes like this: if something good is happening, we are happy…if something bad is happening, we are sad. Though that is a fairly accurate understanding of the word “happiness,” that alone is not the only meaning of the word. The word “happy” can also be used to subjectively describe the believer’s joy (Prv 3:18; 29:18; Mt 5:3-12), which is not necessarily dependent upon what “happens” to him. Though some believers have insisted on applying “happy feelings” only to circumstances, and have objected to the use of the word “happy” when translating the beatitudes of Matt 5, that is not what Scripture teaches. Just because the derivation of the word “happy” in English has its orientation in “happ,” does not necessarily limit its usage as such, as any modern dictionary will attest. Scripture tells us that we can indeed be “happy” even in the midst of pain and suffering. Thus to insist that “spiritual joy” and “spiritual happiness” are not equivalents is to engage in meaningless contrarieties that only serve to confuse the reader. The Lord has blessed us with ability to feel & emote, and we honor Him when we appropriately exercise those emotions; it is good for believers to rejoice and be exceeding glad and happy at all times in the Lord (Lk 2:10-11; 6:23; Jn 8:56; Rom 10:15; Rev 19:7). Paul sets “rejoicing” and “being anxious” in juxtaposition to each other in order to contrast their differences (Phil 4:4, 6-7; Mt 6:25-34) — to be anxious is to be joyless. The believer can experience a deep abiding peace and joy in his life regardless of circumstances… he can experience elation that transcends his circumstances… and experience that which is highly pleasing and pleasant in the midst of difficulties and trials — all these emotions are “felt” experiences. When the believer experiences a joyful happiness, there is an absence of anxiety, tension and want in his soul; conversely, when the believer is in a “state of want,” that longing produces a disquieting unrest in his soul, so instead of being at peace and satisfied, he is anxious and restless. Happiness is one of the most misunderstood words in our vocabulary, yet we search for this intangible state our whole lives. If I only had this or that, if I met the right partner, have a big house, a new car, the job I’ve always wanted, then I would be happy. The ancient yoga and spiritual teachings stress that happiness is real only when we let go of seeking material and transient things and discover the lasting joy that is within. Every time we see a giggling baby or young child we’re reminded that we are all born with this natural and innate sense of happiness, that it is actually our birthright. We learn about suffering or unhappiness as we grow older, more externalized, and as circumstances change. We taught a workshop where a number of the participants had lost loved ones in the past years: One had lost her son to AIDS, another had lost her husband, son, and mother all within 12 months, and another’s partner had drowned. Others were dealing with specific illnesses or difficult issues in their lives. What really emerged for everyone was the awareness that their real happiness lies within themselves, that it’s not dependent on someone or something outside of them. They had lost what they had thought of as their source of happiness — a loved one or their health — and now had to look more deeply within themselves. It was a weekend of many “aha” moments!

Here are some of the ways our workshop participants discovered how to feel happy again: 1. Don’t take yourself too seriously. At times of hardship, such as loss or illness, it’s easy to lose your humor and even easier to get involved with the negative aspects of what is happening. Remembering not to take yourself too seriously brings a lightness and acceptance to the weight of circumstance around you. Don’t forget, angels can fly because they take themselves lightly! 2. Don’t identify with suffering, loss, or illness as being who you are. Many of our participants realized how they’d been identifying themselves as a cancer survivor/widow/recovering addict, or whatever it may be, but had not asked who they were without that label or identity. When you don’t identify with the negative issues, then who you really are has a chance to shine. 3. It’s OK to be you, just as you are, warts and all. You may think you’re imperfect, a mess, falling apart, hopeless, or unable to cope. But true perfection is really accepting your imperfections. It is accepting yourself, complete with all the things you like as well as the things you don’t like. In this way you’re not struggling with or rejecting yourself. Each one of is unique, a one-time offer, but we can’t know this if we are facing away from ourselves. 4. Make friends with yourself. Your relationship with yourself is the only one you have that lasts for the whole of your life, and you can be the greatest friend or the worst enemy to yourself. So it’s very important not to emotionally put down or beat yourself up. Just be kind.

5. Feel everything, whatever it may be. When you are suffering, it’s easy to want to deny or repress your feelings, as they get huge and overwhelming. But if you can really honor whatever you are feeling then it’ll bring you closer to the inner happiness beneath the suffering or grief. Acknowledging and making friends with your real feelings is the greatest gift. 6. Forgive yourself. Love yourself. Treasure yourself. These are big steps, but each one liberates the heart and sets you free. You need to forgive yourself for feeling angry, for getting upset, for all things you think you’ve done wrong. They are in the past and who you are now is not who you were then. You can take any guilt or shame by the hand, invite it in for tea, and open yourself to self-forgiveness. 7. Meditate. There is an overwhelming amount of research showing how meditation changes the circuits in the part of the brain associated with contentment and happiness and stimulates the “feel-good” factor. Meditating on love and kindness makes you much, much happier! And the only way to know this is to try it, so don’t hesitate. Can you connect with that place of inner happiness within yourself? Do leave us a comment. You can receive notice of our blogs by checking Become a Fan at the top.

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I consider it as a great privilege to start this inspirational conference with a reflection on the Theology of Joy.

What is Joy?Let us begin by asking the question: What is Joy? After all that is the theme of this conference. Give Room for JOY. In other words, Let the Joy Grow – obviously in three

dimensions: towards God, within us and towards others.

Do we all have the same answer to this question: What is Joy?

Is it an idea, emotion, virtue, philosophy, ideal, or something else? There is no commonly agreed definition for it, yet still everyone seems to be selling happiness these days - drug dealers, pharmaceutical companies, Hollywood, Disney, toy

companies, and of course happiness-pedaling gurus.

As a quick survey I asked few of my friends this question: What is Joy? I got different answers – some very tangible and some not so tangible.A Hindu friend defined Joy as something we can sense through our five senses: sight (a

beautiful flower), hearing (a melodious music), taste (a Danish pastry), smell (a special perfume), and feeling (a feather touch).

He further added that Joy can be acquired or achieved through our spiritual discipline or efforts - citing YOGA as an example. In other words, he sees Joy as both sensual and

spiritual. Sri Krishna in a certain discourse in Bhagavad Gita says: Notions of heat and cold, pain and pleasure, are born only of the contact of the senses with their objects. They have a beginning and an end. They are not permanent in their nature. Bear them patiently. (Bhagavad Gita 2.14)

Sri Krishna further says: A person who is the same in pain and pleasure, whom these cannot disturb, he alone is able to attain immortality. (Bhagavad Gita 2.15) 2 A Muslim friend said this: Perfect happiness will only be available to us if we spend life everlasting in Paradise. It is only there that we will find total peace, tranquillity and security. It is only there that we will be free of the fear, anxiety and pain that are part of the human condition. However the guidelines provided by Islam allow us, imperfect humans, to seek happiness in this world. The key to being happy in this world and the next is seeking the pleasure of God, and worshipping Him.A young agnostic friend told me this:If you want happiness for an hour — take a nap.If you want happiness for a day — go fishing.If you want happiness for a year — inherit a fortune.If you want happiness for a lifetime — help someone else.A scholar- friend pointed out: In the fifth century, Boethius – a Roman Senator and

philosopher - could claim that "God is happiness itself". But by the middle of the 19th century, the formula was reversed to read "Happiness is God." Earthly happiness emerged

as the idol of idols, the central meaning in modern life, the source of human aspiration, thepurpose of existence. Materialism relocated God to the shopping mall.A Christian friend replied: I find Joy in Jesus.What do we make out of these responses? I felt that part of one’s joy could be lost if one gets too much into the realms of philosophy or psychology or theology of Joy. I liked that one-line response of my Christian friend: I find Joy in Jesus. This was one such moment when I profoundly thanked God for revealing true wisdom to ordinary folks.However, judging from the variety of answers I received, I felt the need to establish certain

contours of understanding, if at all possible, about what is Joy - before we go forward.Further, my survey-outcome highlighted the need for Christians to be pretty clear of what

they mean by Joy – based on what the Bible says. This is very important in a multi-religious society – to be clear of what one believes – amidst the cacophony of several philosophies,

ideologies, ideas and alternative spiritual movements.

Webster’s dictionary defines Joy as "a condition or feeling of high pleasure or delight;happiness or gladness."Other definitions which I came across include: 3 Joy is an emotion so deep and so lasting. Joy is a source or cause of keen pleasure or delight. Joy is an expression or display of glad feelings or festive gaiety. Joy is a state of extreme happiness. Is JOY different from HAPPINESS? Naturally a question then springs up in our mind: Is JOY different from HAPPINESS - two words we often use interchangeably? The answer is: Yes and No. Joy is something that lasts. Happiness is something that is temporary. Joy springs from within and is an internal experience. Happiness is caused by external circumstances or experiences. Joy brings with it a feeling of contentment and confidence which can take us through a storm in our life-journey. Happiness is not present when we are in the midst of a storm; it just vanishes. Happiness is a blurred emotion. It can mean different things to many people. Joy is a conscious commitment to be happy, to have a sense of gratitude and contentment despite life’s challenges. How does having a Positive Mental Attitude (PMA), pushed by today's motivational speakers, fit into real joy? Too many people try this kind of pop psychology with no foundation under it. It comes across as forced and artificial. A few leading televangelists preaching prosperity gospel come to my mind. To me, they all seem to project Joy as buyable/sellable commodity. Somebody once said that Joy is happiness with a much longer shelf life. But Joy is even more than that. Bible and Joy Let us now turn to the Bible and see: What the Bible says about JOY. 4 A search for the word JOY came up with 155 verses in King James Version. Another source reported that the word JOY appears 88 times in the Old Testament in 22 books; 57 times in the New Testament in 18 books. Certainly there is a lot of JOY in the Bible! There are 15 different Hebrew words and 8 Greek words to describe JOY - both as a noun and as a verb. This shows that Joy constitutes something that is tangible or concrete as well as intangible or abstract. In Hebrew - the original language of the Old Testament - several words for Joy, each with different shades of meaning, appear. Similar is the case in Greek – the original language of the New Testament. In both the Old and New Testaments, the words translated as "Joy" mean much the same as the English word: gladness, cheerfulness, calm delight. In the Old Testament Joy refers to a wide range of human experiences—from erotic love (Song of Solomon 1:4), to marriage (Proverbs 5:18), birth of children (Psalm113:9), gathering of the harvest, military victory (Isaiah 9:3), and drinking wine (Psalm 104:15). The Psalms express the joyous mood of believers as they encounter God. (Psalm 32:11 “Be glad in the Lord, and rejoice, O righteous, and shout for joy, all you upright in heart.”). Joy is a response to God's word (Psalm 119:14 “In the way of thy testimonies I delight as much as in all riches.”) In fact, Joy characterizes Israel's corporate worship life (Deuteronomy; 2 Chronicles 30:21a: “And the people of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness.”). How joyous our corporate worship is? Basic to the Old Testament understanding of Joy are God's Acts in history. Two such Acts are: Israel's deliverance from Egypt (Exodus 18:9-11) and Israel's return from the Babylonian exile (Jeremiah 31:1-19) to Jerusalem. In the Old Testament spiritual joys are expressed by the metaphors of feasting, marriage, victory in military endeavors, and successful financial undertakings. For example, the joy of the harvest is used to describe the believer's final victory over his adversaries (Psalm 126:5-6 5 “May those who sow in tears reap with shouts of Joy! He that goes forth weeping bearing the seed for sowing shall come home with shouts of Joy bringing his sheaves with him.”) We can hear the echoes of such metaphors in the Danish Hymns contained in Den Danske Salme Bog. In the New Testament Jesus himself joins the Joy of mundane events of daily life – for example the marriage at Cana. Do we picture a happy, laughing Jesus in our thoughts or reflections? Joy is associated with the nativity scene of the angels’ song (Luke 2:10 “For behold, I bring you good news of a great joy which will come to all the people”). The Magi, upon finding the infant Jesus, are overjoyed (Matthew 2:10). The birth of John the Baptist as the forerunner of the Messiah is an occasion of joy for his father and others (Luke 1:14 “And you will have joy and gladness.”). Luke's Gospel-narration is concluded with the disciples returning with great Joy from Bethany after Jesus' ascension. (Luke 24:52 “And they returned to Jerusalem with great joy.”) Heaven and Angels too rejoice in the New Testament at an unbeliever's conversion. Luke places three parables together in which God, in two instances with the angels, rejoices at the redemption - upon finding the lost sheep, the shepherd rejoices (Luke 15:3-7); the woman rejoices upon finding the lost coin (Luke 15:8-10) . The prodigal son's return brings rejoicing (Luke 15:11-32). Interestingly there is a subtle change in the usage of the word Joy from Acts 13 onwards. It gets tied with trials, suffering, persecution and the like. Why?I believe that a change had begun to take place in the church about this time. The first 20 years had passed, and now the apostles were dealing with a more mature body of believers – struggling with the application of Gospel teachings. The believers had started facing stark opposition and challenges – theological, political, economic and what not! But for these believers, trials and persecution are occasions for Joy (James 1:2 “Count it all joy, my brethren, when you meet various trials.”). Suffering brings Joy as believers are united with Christ in his suffering (1 Peter 4:13-14) Paul speaks of his Joy in the midst of affliction (2 Corinthians 7:4-16 “With all our affliction, I am overjoyed.”) 6 Joy becomes part of the faith (Philippians 1:25). God's kingdom is described as: righteousness, peace and Joy (Romans 14:17). Certainty of salvation is a cause for Joy, as the disciples are commanded to "rejoice that your names are written in heaven" (Luke 10:20). Surely the meaning of Joy takes in new dimensions and shades. Also, about this time, Apostle Paul emerges as the dominant figure. Paul mentions Joy as the second fruit of the Holy Spirit in his letter to the Galatians, along with eight other fruits. Galatians 5:22: (“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self- control.”) Joy is not something to be pursued; it is rather a result of the Christian life - a product. The church was coming increasingly under fire, and Christians were struggling to grow. We can suppose that Paul began to see and teach Joy in a different light – Joy as a character trait- tempered by fire! Christian Joy often comes tied with challenges and trials. What we have been witnessing in the Middle East and in some other parts of the world in recent times is a stark reminder to this fact. How do those brothers and sisters continue to sing and worship the Lord without losing their Faith and Joy? It clearly shows that Joy in Christian theology is different from superficial, external happiness. Let me narrate a particular case - where the involved persons have literally challenged my own concept of Joy through their life-example. Peter says: “Beloved, do not be surprised at the fiery ordeal which comes upon you to prove you, as though something strange were happening to you. But rejoice in so far as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed.” (I Peter4:12-13) Count your trials as joy. James 1:2-3 says, "Knowing that the testing of your faith [through trials] produces patience." God's testing process has the goal or aim of purging us of all impurity, to make us "perfect and complete, lacking nothing" (verse 4). The word Gospel literally means good news. Jesus encouraged us to think of the future as a time of Joy, so that it sustains us now when times are difficult. 7 I see three categories or groups of people gathered here today: those who are natural citizens of Denmark - born and brought up here; those who came to Denmark of their own choice; and those who came here due to circumstances beyond their control. All of us however enjoy the Joy of Christ because of this particular theology: Trials and tribulations are integral part of Christian life! It is part of our Faith. It is part of our DNA. Christian joy is not the seeking of pleasure: quite the opposite. It is a curious paradox of life that the more we seek to be happy the more miserable we become. A famous writer (Eric Hoffer) once said: “The search for happiness is one of the chief sources of unhappiness.” Joy is God’s gift. It is not something to be pursued. As mentioned earlier, Jesus said to his followers: “Rejoice that your names are written in heaven." (Luke 10:20) Joy is about getting this into perspective, not how wide our grin is! The Christian has the promise of Jesus that the best is yet to come. We can be joyful in spite of circumstances. As we read the Bible, we will find this theme again and again. Christian Joy exists in spite of circumstances. Christians should be able to display their inner JOY at all three Houses of Worship: Church, Home and Work-Station.Let us encourage each other to be truly Joyful – driven by our Faith, Hope, Love, Contentment and Gratitude – in spite of circumstances. The five pillars of Joy! We are familiar with the first three pillars coming from what Apostle Paul wrote in 1 Corinthians 13:13, “So faith, hope and love abide.” Regarding the fourth pillar contentment, not everyone is truly content with his or her life. Often we are unsatisfied and seek more for what we don't have and who we are. Through scripture however, we are commanded to be content with all we have in life. As we practice the discipline of gratitude instead of complaining, grumbling, or forgetting God's goodness, we will experience His peace, be filled with His joy, and grow in faith and hope. All these five pillars - Faith, Hope, Love, Contentment and Gratitude – are borne out of God’s grace, and even though we don’t deserve. They are the five gifts of grace.I would encourage you to look at JOY as a fruit - made up of five tastes or colors: Faith,Hope, Love, Contentment and Gratitude 8 Let me now read out two scripture portions for you – one from the OT and the other from the NT – as part of this inspirational talk. Habakkuk 3:17-19. (Explain background.) “Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the LORD, I will be joyful in God my Savior. The Sovereign LORD is my strength; he makes my feet like the feet of a deer, he enables me to go on the heights.”Here is what St. Paul says in 2 Corinthians 6:4 -10 (Explain background). “Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; in beatings, imprisonments and riots; in hard work, sleepless nights and hunger; in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left; through glory and dishonor, bad report and good report; genuine, yet regarded as impostors; known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed; sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything”. Do these two scripture-portions resonate in any manner with our own life-journeys? If yes, REJOICE. Because in these two verses I see the gist of Christian Theology of Joy – a theology that encompasses Faith, Hope, Love, Gratitude and Contentment.When we have the Joy of the Lord, we will know it and so will others. In addition to being joyful, we should let others have their Joy. Christian Joy is contagious. Do we see some role-models - at our homes, communities, cities and villages My wife and I have met quite a few JOYFUL Christians here in Denmark. They have truly inspired us. Where Joy cannot be found? Men have pursued joy in every avenue imaginable. Some have successfully found it while others have not. Perhaps it would be easier to describe where joy cannot be found:Not in Unbelief -- Voltaire was a non-believer of the most pronounced type. He wrote: "Iwish I had never been born."Not in Pleasure -- Lord Byron lived a life of pleasure if anyone did. He wrote: "The worm, the canker, and grief are mine alone." 9 Not in Money -- Jay Gould, the American millionaire, had plenty of that. When dying, he said: "I suppose I am the most miserable man on earth." Not in Position and Fame -- Lord Beaconsfield enjoyed more than his share of both. He wrote: "Youth is a mistake; manhood a struggle; old age a regret."

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Introduction — The pursuit of happiness has probably reached its peak in our twentieth century world. Americans don’t stand alone in this pursuit, because it is an innate drive found in every man’s nature. Everyone wants to be happy and seeks it in varying ways and with varying degrees of intensity. Some seek it through pleasure, others through enter-tainment, possessions, work, position, education, and success; still others seek it in athletic endeavors, hobbies, travel, fashion, physical beauty, wealth, status, bigger homes, boats, planes, and vacation homes, as well as alcohol, food and drugs. King Solomon conducted a series of experiments in a quest to get the most and best out of life — his experiments not only included most of those things listed above, but also laughter, the finest wines, wisdom, and building projects that were the envy of the world… he built houses for himself, planted vineyard and gardens, built waterpools, acquired male and female servants, male and female singers and musicians, herds and flocks that were unparalleled, silver and gold and valuable treasures… said Solomon, “I became great and excelled more than all who were before me in Jerusalem… whatever my eyes desired I did not keep from them… I did not withhold my heart from any pleasure…. Then I looked on all the works that my hands had done… and found it to be nothing but vanity and a striving after wind” (Ecc 2:1-12). Therefore, said Solomon, “I completely despaired of all the labor in which I had toiled under the sun… it was all vanity” (Ecc 2:20-25). Solomon admitted that his quest rewarded him with a degree of joy, yet he still found that it did not satisfy him. Most people think they would have had an endless amount of joy were they as blessed as Solomon was… but Solomon concluded that it is God who determines whether or not we experience joy (Ecc 2:26). The experiences of men the world over tell us that no matter how secure and wonderful their sources of joy may be, human joy does not last long.

On the other hand, when we follow God’s prescription, He feeds us in such a way that we experience real joy and satisfaction. God makes it very clear in Scripture that real joy lies in the quality of our relationship with Him; therefore, can we actually be so foolish so as to think that we can somehow produce it ourselves? One thing is certain: dwelling on ourselves and our wants will never produce true joy — rather than being obsessed with ourselves we must become obsessed with Christ; if we do, we will immerse ourselves in His Word, and seek to know Him more intimately “and our joy will be made full” (Jn 15:1-11). It is only through God’s Spirit that we can experience true joy (Ps 15:11-12; Gal 5:22; 1 Th 1:6); it cannot be accomplished apart from God (2 Cor 12:10; 13:4). The harder we try to be joyful through our own efforts, the more miserable we will become. Rest in the Lord’s arms (Mt 11:28-30) and seek His face through prayer and Scripture. Writes the apostle Paul: “May the God of hope fill you with all joy and peace as you trust in Him, so that you may overflow with hope by the power of the Holy Spirit” (Rom 15:13).

The psalmist David wrote these encouraging words: “Thou will make known to me the path of life; in Thy presence is fulness of joy; in Thy right hand there are pleasures forever” (Ps 16:11). The Bible is clear that the only place we can find true joy is in God’s presence. Faith is a necessary requisite for experiencing joy and pleasing God (Heb 11:6; Jam1:2-4), and without joy we don’t have the faith to conquer the problems we face in life. The night before Jesus went to the cross He taught His disciples how important it was for them to “abide in Him;” that only when they were experiencing “intimacy with Him” would they be able to bear fruit — “apart from Me you can do nothing.” He went on to tell them that He had spoken these things to them“that His joy might be in them, and that their joy might be made full” (Jn 15:11). Writes David, “Taste and see that the Lord is good; how blessed is the man who takes refuge in Him. For to those who fear Him, there is no want” (Ps 34:8-9). When we lack joy, the heart is discontented, anxious, and unhappy… so a lack of joy leads to a lack of peace; and obviously where there is no peace, there is no joy.There is nothing like knowing that our joy remains full even when we have been rendered empty of all that we had thought we needed to sustain our happiness. Sadly, it is true that most Christians fail to experience joy when times become difficult — generally they get so caught up in the issues of life that they forget to “rejoice in the Lord,” or they question how it is even possible when life gets so discouraging, depressing and frustrating. To experience the secret of joy one must carefully reflect on the path of joy as it is outlined in Scripture. Twice in Philippians 4:4 Paul gives this command: “Rejoice in the Lord always; again, I say rejoice.” Just because God’s Spirit dwells within us does not mean that we will necessarily experience joy— we must make a choice to let Christ be our joy. When we falter in our faith, we try to manufacture our own joy, and that is simply not possible, because God is its author. Only when we find our happiness in the person of Christ can we experience true joy. Jesus said to His disciples, “These things I have spoken to you so that My joy may be in you, and that your joy may be made full” (Jn 15:11). Here Jesus reminds us that we will not have fullness of joy unless we abide in Him, and that involves keeping His commands and putting our full trust and confi-dence in Him. Obedience to God is central to experiencing the joy of God — if we do not follow His will and live according to His Word, we will not experience joy. The darkest times of life for most believers are times of disobedience because there is a lack of joy in their lives even in the midst of positive circumstances. The most joyful times in life can actually be when we triumph in faith during the most difficult and oppressive times. If we want to experience the “supernatural joy life,” then we must walk in obedience, resting in God all the while. When we put our confidence in God and choose to have His joy, we will experience that unspeakably wonderful “gift of the Spirit” – JOY. His joy can be experienced at this very moment in your life – regardless of circumstances – if you will walk in faith and obedience (again, more on that later).

It was the prophet Nehemiah who said, “The joy of the Lord is your strength” (Neh 8:10). To appre-ciate what this means we must understand the context in which these words were stated. The Israelites had just returned from Babylon after having spent seventy years in exile… under the leadership of Ezra and Nehemiah the Jewish people rebuilt Jerusalem’s ruined walls, and now they set their sights on re-establishing the temple and restoring the nation. Though they were no longer being held captive in Babylon, “they were still slaves to those who were governing the land God had given to them” (Neh 9:36). The Jewish remnant who returned to Jerusalem from Babylon, in large part were ignorant of their spirit-ual heritage due to their captivity; furthermore they had forgotten their native language; and above all, they had lived in sin and had forgotten God. Nehemiah called a “special meeting” in the middle of the city — altogether about 50,000 people attended. Ezra the priest was asked to read the book of the Law of Moses to the assembly — he read it aloud from daybreak until noon, and the Word of God spoke in a profound way to the hearts of the people, and for the first time they were made aware of their sinful-ness before God. The people learned that Jeremiah had prophesied the very destruction that they had suffered, yet in the same breath Jeremiah gave them a promise that their mourning would turn to a morning of joy — God would bring them back to their land seventy years later. Ezra read, “Behold,” says the Lord, “I will gather My people from the remote parts of the earth… a great company shall return here… they shall come with weeping, and with supplications will I lead them… for I am a father to Israel” (Jer 31:8-9). The people experienced the relevancy of the message — they were made aware of the connection between the sins of their own hearts and their distressful situation, and they saw that their slavery was the result of their own sin. As they stood there mourning over their sins, they understood the message of salvation… it was not a message of “I told you so” or “you should have known better” or “look what a mess you have made of your lives”… instead they are told to “Go and enjoy choice food and drinks, for this day is sacred to the Lord. Do not grieve, for the joy of the Lord is your strength!” “Then all the people went away to eat and drink and celebrate with great joy, because they now under-stood the words that had been made known to them” (Neh 8:9-12). This day was sacred to the Lord — it was the joy of the Lord that made this such a sacred day… God had deliberately led them to this moment in time… it wasn’t a day of good fortune or good luck… it was the joyful day of the Lord! The people were told “not to grieve” — “God’s anger is but for a moment; whereas His favor lasts a life-time” (Ps 30:4-5). When the Word of God was opened and read to them, the people began to understand themselves and the need to change their minds about the way they were living. And like them, if we listen, it will also bring us to a “mourning of joy.” When we set our hearts to obey God’sWord, the Lord Himself causes us to rejoice — “God had made them rejoice with great joy” (Neh 12:43). On the eighth day according to the Law there was an assembly of all the people… they gathered together for a great day of national confession… with fasting and mourning, they listened to the reading of the Law for three hours… and then for three more hours they confessed their sins and those of their fathers and worshipped the LORD their God (Neh 9:1-3). The people responded to the reading of the Law thus: “Because of our sins… we are in great distress” (Neh 9:37). Their confession was accompanied by great remorse… they understood their terrible condition as they journeyed back to God… but more importantly, they understood God’s joyous message of salvation, and at that they burst out in praise! Then said Nehemiah to the people, “This day is holy to the Lord your God… do not mourn or weep… rather, go eat and drink…. DO NOT GRIEVE, FOR THE JOY OF THE LORD IS YOUR STRENGTH!” (Neh 8:9-10). NOTE CAREFULLY it is “the Lord’s joy” that is our strength… it “the Lord’s joy” that gives us reason to rejoice… it is “the Lord’s joy” that fills us with hope. It is God's happiness that is our strength!!! It is not anything that we have done that is our hope, joy or strength! Furthermore, it is not God’s anger, wrath or holiness that is our strength! IT IS “GOD’S JOY” THAT IS OUR STRENGTH!! NOT OUR JOY!! GOD’S JOY!! IT IS THE “LORD’S JOYOUS WISH” TO SAVE US FROM OUR SINS — AND THAT IS OUR STRENGTH and ENERGY and VITALITY! It is GOD’S JOY to stand us back up on our feet and strengthen our feeble legs & wobbly knees so that we might discover that HIS JOY IS OUR STRENGTH! It is the “joy of the Lord” that remains our strength today! REMEMBER, IT IS “GOD’S JOY” TO SAVE YOU!!! His faithfulness continues throughout all generations! Our response should be to commit our lives to Him for joyfully wanting to save us! It is incredible to realize that no matter how bad things get for us, GOD’S JOY will forever be our hope and strength! James clearly has victory over trials in mind, not mere acceptance of one’s trials. It is “joy” that gives us the strength to fight and overcome our trials. Joy gives us the strength to “fight the good fight of faith” (1 Tim 6:12). Spiritual joy has a way of infusing strength into our being! If you are tired of fighting the battle it is because your problems seem too much for you — you have lost your joy, and have rightly concluded that the fight is too great for you. Paul said, “Rejoice in the Lord always!” (Phil 4:4). You are to always rejoice in the Lord — you can’t live off of the joy you had yesterday or last week — that joy will not give you strength today. Joy can only give you strength in the moment… it can only give you strength when you possess it. The time to rejoice is always “now” — if you don’t rejoice, you will lose the strength to fight. I love this verse in Habakkak — “Though the fig tree does not bud and there are no grapes on the vines, though the olive crops fail and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, YET I WILL REJOICE IN THE LORD; I will be joyful in God my Savior” (Hab 3:17-18). He is going to REJOICE because “the God of his salvation is his strength; He makes his feet like the feet of a deer, and enables him to walk on high places” (Hab 3:19). Habakkuk had no intention of staying defeated. The difference between the person who is defeated and the person who is victorious is his attitude toward God. An attitude of gratitude is what made the difference in the prophet’s life. Even though nothing good was happening in his life – no fruit, no crops, no sheep, no cattle – yet he rejoiced! Though our lives are filled with trials, we are also to rejoice! Regardless of our circumstances, we can rejoice! Reflect upon the words of the prophetic Isaiah: “Behold, God is my salvation, I will trust and not be afraid; for the Lord God is my strength and song, and He has become my salvation. Therefore I will joyously draw water from the springs of salvation” (Is 12:2-3). Notice what this Scripture says: “with joy you will draw water from the springs of salvation.” It is joy that keeps you strong and enables you to draw from the springs of salvation. Our English word “happiness” comes from the old Norse word “happ” — this is the same word from which we get our word “happen;” thus happiness is based on what happens to us. So the argument goes like this: if something good is happening, we are happy…if something bad is happening, we are sad. Though that is a fairly accurate understanding of the word “happiness,” that alone is not the only meaning of the word. The word “happy” can also be used to subjectively describe the believer’s joy (Prv 3:18; 29:18; Mt 5:3-12), which is not necessarily dependent upon what “happens” to him. Though some believers have insisted on applying “happy feelings” only to circumstances, and have objected to the use of the word “happy” when translating the beatitudes of Matt 5, that is not what Scripture teaches. Just because the derivation of the word “happy” in English has its orientation in “happ,” does not necessarily limit its usage as such, as any modern dictionary will attest. Scripture tells us that we can indeed be “happy” even in the midst of pain and suffering. Thus to insist that “spiritual joy” and “spiritual happiness” are not equivalents is to engage in meaningless contrarieties that only serve to confuse the reader. — to be anxious is to be joyless. The believer can experience a deep abiding peace and joy in his life regardless of circumstances… he can experience elation that transcends his circumstances… and experience that which is highly pleasing and pleasant in the midst of difficulties and trials — all these emotions are “felt” experiences. When the believer experiences a joyful happiness, there is an absence of anxiety, tension and want in his soul; conversely, when the believer is in a “state of want,” that longing produces a disquieting unrest in his soul, so instead of being at peace and satisfied, he is anxious and restless.

 

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++++++FROM WIKIPEDIA ++++

 

Puri (About this soundlisten (help·info)) is a city and a Municipality in the state of Odisha in eastern India. It is the district headquarters of Puri district and is situated on the Bay of Bengal, 60 kilometres (37 mi) south of the state capital of Bhubaneswar. It is also known as Sri Jagannatha Dhama after the 12th-century Jagannatha Temple located in the city. It is one of the original Char Dham pilgrimage sites for Hindus.

Puri

 

ପୁରୀ

 

Puri is known by several names since the ancient times, and was locally known as "Sri Kshetra" and Lord Jagannatha temple is known as "Badadeula". Puri and the Jagannatha Temple were invaded 18 times by Hindu and Muslim rulers, from the 4th century AD till the early 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were part of British India from 1803 till India attained independence in August 1947. Even though princely states do not exist in India today, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious mathas or monasteries.

 

The economy of Puri is dependent on the religious importance of the Jagannatha Temple to the extent of nearly 80 percent. The 24 festivals, including 13 major ones, held every year in the temple complex contribute to the economy; 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 has been chosen as one of the heritage cities for Heritage City Development and Augmentation Yojana (HRIDAY) scheme of Government of India.

Geography and climateEdit

GeographyEdit

The Atharanala Bridge dating back to the 16th century at the entrance of Puri

 

Puri, located on the east coast of India on the Bay of Bengal, is in the centre of the Puri district. It is delimited by the Bay of Bengal on the southeast, the Mauza Sipaurubilla on the west, Mauza Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres (42 mi) 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 (6.3038 sq mi) spread over 30 wards, which includes a shore line of 5 kilometres (3.1 mi).[1]

 

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 (also known as "Ashokan Tosali"). Then the land was drained by a tributary of the Bhargavi River, a branch of the Mahanadi River. This branch underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could 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 5 miles (8.0 km) in an east-west direction and a width of 2 miles (3.2 km) in north-south direction. The estuary of the Bhargavi River has a shallow depth of just 5 feet (1.5 m) and the process of siltation continues. According to a 15th-century Odia writer Saraladasa, the bed of the unnamed stream that flowed at the base of the Blue Mountain or Neelachal was filled up. Katakarajavamsa, a 16th-century chronicle (c.1600), attributes filling up of the bed of the river which flowed through the present Grand Road, as done during the reign of King Narasimha II (1278–1308) of Eastern Ganga dynasty.[2]

ClimateEdit

 

According to the Köppen–Geiger climate classification system the climate of Puri is classified as Aw (Tropical savanna climate). The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C (97 °F) and during winter it is 17 °C (63 °F). The average annual rainfall is 1,337 millimetres (52.6 in) and the average annual temperature is 26.9 °C (80.4 °F). The weather data is given in the following table.[3][4]

 

HistoryEdit

Main article: Timeline of Puri

Names in historyEdit

 

Puri, the holy land of Lord Jagannatha, also known by the popular vernacular name Shrikhetra, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila Purana 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 an 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 came to be known as Jagannatha. Sages like Bhrigu, Atri and Markandeya had their hermitage close to this place.[5] Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri, however, is the popular usage. It is also known by the geographical features of its location as Shankhakshetra (the layout of the town is in the form of a conch shell),[6] Neelāchala ("Blue mountain" a terminology used to name a very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri.[7] In Sanskrit, the word "Puri" means town or city,[8] and is cognate with polis in Greek.[9]

 

Another ancient name is Charita as identified by General Alexander Cunningham of the Archaeological Survey of India, which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang. When the present temple was built by the Eastern Ganga king Anantavarman Chodaganga in the 11th and 12th centuries AD, it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Moghul ruler Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama Anargha Raghava Nataka as well, authored by Murari Mishra, a playwright, in the 8th century AD, it is referred to as Purushottama.[6] It was only after the 12th century AD that Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri.[7] It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti, abodes with Krishna, who is also known by the name Jagannatha.[10]

Ancient periodEdit

king Indradyumna of Ujjayani credited with building the original temple in 318 AD

 

According to the chronicle Madala Panji, in 318 AD, the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta king Rakatavahu.[11] In the temple's historical records it finds mention in the Brahma Purana and Skanda Purana stating that the temple was built by the king Indradyumna, Ujjayani.[12]

 

S. N. Sadasivan, a historian, in his book A Social History of India quotes William Joseph Wilkins, author of the book Hindu Mythology, Vedic and Purānic as stating that 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 is now worshipped by the Hindus as Jagannatha. It is also said by Wilkinson that some relics of Buddha were placed inside the idol of Jagannatha which the Brahmins claimed were the bones of Lord Krishna. Even during Maurya king Ashoka's reign in 240 BC, Kalinga 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. Wilkinson also says that the Lohabahu deposited some Buddha relics in the precincts of the temple.[13]

 

Construction of the Jagannatha Temple started in 1136 AD and completed towards the latter part of the 12th century. The Eastern Ganga king Anangabhima III dedicated his kingdom to Lord Jagannatha, then known as the Purushottama-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 India today, 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 Ratha Yatra.[14]

Medieval and early modern periodsEdit

 

The history of Puri is on the same lines as that of the Jagannatha Temple, which was invaded 18 times during its history to plunder the treasures of the temple, rather than for religious reasons. The first invasion occurred in the 8th century AD by Rastrakuta king Govinda-III (798–814 AD), and the last took place in 1881 AD by the monotheistic followers of Alekh (Mahima Dharma) who did not recognise the worship of Jagannatha.[15] From 1205 AD onward [14] there were many invasions of the city and its temple by Muslims of Afghan and Moghul descent, known as Yavanas or foreigners. 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.[16] The table lists all the 18 invasions along with the status of the three images of the temple, the triad of Jagannatha, Balabhadra and Subhadra following each invasion.[15]

Invasion number Invader (s), year (s) AD Local rulers Status of the three images of the Jagannatha temple

1 Raktabahu or Govinda III (798–814) of the Rashtrakuta Empire King Subhanadeva of Bhaumakara dynasty Idols shifted to Gopali near Sonepur. Was brought back to Puri by Yayati I after 146 years and re-consecrated after performing Nabakalebara.[17]

2 Illias Shah, Sultan of Bengal, 1340 Narasinghadeva III Images shifted to a secret location.[18]

3 Feroz Shah Tughlaq, 1360 Ganga King Bhanudeva III Images not found, though rumored that they were thrown into the Bay Of Bengal.[18]

4 Ismail Ghazi commander of Alauddin Hussain Shah of Bengal, 1509 King Prataprudradeva Images shifted to Chandhei Guha Pahada near Chilika Lake.[18]

5 Kalapahara, army assistant general of Sulaiman Karrani of the Afghan Sultan of Bengal, 1568 Mukundadeva Harichandan Images initially hidden in an island in Chilika Lake. However, the invader took the idols from here to the banks of the Ganges River and burnt them. Bisher Mohanty, a Vaishnavite saint, who had followed the invading army, retrieved the Brahmas and hid it in a drum at Khurdagada in 1575 AD and finally re-installed it in the deities. Deities were brought back to Puri and consecrated in the Jagannatha Temple.[19]

6 Suleman, the son of Kuthu Khan and Osman, the son of Isha (ruler of Orissa), 1592 Ramachandradeva, the Bhoi dynasty ruler of Khurda Revolt was by local Muslim rulers who desecrated the images.[20]

7 Mirza Khurum, the commander of Islam Khan I, the Nawab of Bengal, 1601 Purushottamadeva of Bhoi Dynasty Image moved to Kapileswarpur village by boat through the river Bhargavi and kept in the Panchamukhi Gosani temple. Thereafter, the deities were kept in Dobandha—Pentha.[20]

8 Hasim Khan, the Subedar of Orissa, 1608 Purushottam Deva, the King of Khurda Images shifted to the Gopal temple at Khurda and brought back in 1608.[20]

9 Hindu Rajput Jagirdar Kesodasmaru, 1610 Purusottamdeva, the king of Khurda Images kept at the Gundicha Temple and brought back to Puri after eight months.[20]

10 Kalyan Malla, 1611 Purushottamadeva, the King of Khurda Images moved to 'Mahisanasi' also known as'Brahmapura' or 'Chakanasi' in the Chilika Lake where they remained for one year.[21]

11 Kalyan Malla, 1612 Paiks of Purushottamadeva, the King of Khurda Images placed on a fleet of boats at Gurubai Gada and hidden under the 'Lotani Baragachha' or Banyan tree) and then at 'Dadhibaman Temple'.[22]

12 Mukarram Khan, 1617 Purushottama Deva, the King of Khurda Images moved to the Bankanidhi temple, Gobapadar and brought back to Puri in 1620.[22]

13 Mirza Ahmad Beg, 1621 Narasingha Deva Images shifted to 'Andharigada' in the mouth of the river Shalia across the Chilika Lake. Moved back to Puri in 1624.[23]

14 Amir Mutaquad Khan alias Mirza Makki, 1645 Narasingha Deva and Gangadhar Not known.[24]

15 Amir Fateh Khan, 1647 Not known Not known[24]

16 Ekram Khan and Mastram Khan on behalf of Mughal Emperor Aurangzeb, 1692 Divyasingha Deva, the king of Khurda Images moved to 'Maa Bhagabati Temple' and then to Bada Hantuada in Banpur across the Chilika Lake, and finally brought back to Puri in 1699.[24]

17 Muhammad Taqi Khan, 1731 and 1733 Birakishore Deva and Birakishore Deva of Athagada Images moved to Hariswar in Banpur, Chikili in Khalikote, Rumagarh in Kodala, Athagada in Ganjam and lastly to Marda in Kodala. Shifted back to Puri after 2.5 years.[24]

18 Followers of Mahima Dharma, 1881 Birakishore Deva and Birakishore Deva of Athagada Images burnt in the streets. [25]

 

Puri is the site of the Govardhana Matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 AD, and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwarka and Jyotirmath. The Matha (monastery of various Hindu sects) is headed by Jagatguru Shankarachrya. It is a local belief about these dhams that Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.[12][26]

 

In the 16th century, Chaitanya Mahaprabhu of Bengal established the Bhakti movements of India, now known by the name the Hare Krishna movement. He spent many years as a devotee of Jagannatha at Puri; he is said to have merged with the deity.[27] There is also a matha of Chaitanya Mahaprabhu here known as Radhakanta Math.[12]

 

In the 17th century, for the sailors sailing on the east coast of India, the temple served as a landmark, being located in a plaza in the centre of the city, which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres (37 mi) away to the east of Puri, was known as the "Black Pagoda".[27]

 

The iconic representation of the images in the Jagannatha temple is 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 ritualistically by special group of carpenters.[27]

Govardhana matha main gate

 

The city has many other Mathas as well. The Emar Matha was founded by the Tamil Vaishnava saint Ramanujacharya in the 12th century AD. This Matha, which is now located in front of Simhadvara across the eastern corner of the Jagannatha Temple, is reported to have been built in the 16th century during the reign of kings of Suryavamsi Gajapatis. The Matha was in the news on 25 February 2011 for the large cache of 522 silver slabs unearthed from a closed chamber.[28][29]

 

The British conquered Orissa in 1803, and, recognising the importance of the Jagannatha Temple in the life of the people of the state, they initially appointed an official to look after the temple's affairs and later declared the temple as part of a district.[14]

Modern historyEdit

H.H Jagadguru Swami Nischalananda Saraswati, The Shankaracharya of Puri

 

In 1906, Sri Yukteswar, an exponent of Kriya Yoga and a resident of Puri, established an ashram, a spiritual training center, named "Kararashram" in Puri. He died on 9 March 1936 and his body is buried in the garden of the ashram.[30][31]

 

The city is the site of the former summer residence of British Raj, the Raj Bhavan, built in 1913–14 during the era of governors.[32]

 

For the people of Puri, Lord Jagannatha, visualized as Lord Krishna, is synonymous with their city. They believe that Lord Jagannatha looks after the welfare of the state. However, after the partial collapse of the Jagannatha Temple (in the Amalaka part of the temple) on 14 June 1990, people became apprehensive and considered it a bad omen for Odisha. The replacement of the fallen stone by another of the same size and weight (7 tonnes (7.7 tons)), that could be done only in the early morning hours after the temple gates were opened, was done on 28 February 1991.[27]

 

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 chosen as one of the 12 heritage cities with "focus on holistic development" to be implemented within 27 months by the end of March 2017.[33]

 

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, located within the precincts of the temple, for a small donation.[34]

DemographicsEdit

See also: List of cities in Odisha

 

According to the 2011 Census of India, Puri is an urban agglomeration governed by the Municipal Corporation in Odisha state, with a population of 201,026[35] This rose to 200,564 in 2011 – comprising 104,086 males, 96,478 females, and 18,471 children (under six years of age). The sex ratio is 927. The average literacy rate in the city is 88.03 percent (91.38 percent for males and 84.43 percent for females).

EconomyEdit

 

The economy of Puri is dependent on tourism to the extent of about 80 percent. The temple is the focal point of the city and provides employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meet the large requirements of the temple. Many settlements around the town exclusively cater to the other religious requirements of the temple.[36] The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people.[34] According to Colleen Taylor Sen an author on food and travel, writing on the food culture of India, the temple kitchen has 400 cooks serving food to as many as 100,000 people,.[37] According to J Mohapatra, Director, Ind Barath Power Infra Ltd (IBPIL), the kitchen is known as "a largest and biggest kitchen of the world."[38]

City management and governanceEdit

Samudra arati or worship of the sea at Swargadwar by disciples of the Govardhana matha

 

The Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisation and Orissa Water Supply Sewerage Board are some of the principal organisations that are devolved with the responsibility of providing for civic amenities such as water supply, sewerage, waste management, street lighting and infrastructure of roads. The major activity, which puts maximum pressure on these organisations, is the annual event of the Ratha Yatra held during June- July. According to the Puri Municipality more than a million people attend this event. Hence, development activities such as infrastructure and amenities to the pilgrims, apart from security, gets priority attention.[39]

 

The civic administration of Puri is the responsibility of the Puri Municipality. The municipality came into existence in 1864 in the name of the Puri Improvement Trust, which was converted into Puri Municipality in 1881. After India's independence in 1947, the Orissa Municipal Act (1950) was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representatives with a Chairperson and councilors representing the 30 wards within the municipal limits.[40]

LandmarksEdit

Jagannatha temple

Jagannatha Temple at PuriEdit

Main article: Jagannath Temple (Puri)

Left: Jagannath Temple at Puri Right: View of the temple at night

 

The Jagannatha Temple at Puri is one of the major Hindu temples built in the Kalinga style of architecture.[41] The temple tower, with a spire, rises to a height of 58 metres (190 ft), and a flag is unfurled above it, fixed over a wheel (chakra).[34][42]

Left:Ritual chakra and flags at the top shikhara of Puri temple of Jagannatha also related to Sudarsana chakra. The red flag (12 hand or 14 feet (4.3 m) denotes that Jagannath is within the temple.

Right: Statue of Aruna the charioteer of the Sun God on top of the Aruna Stambha in front of the Singhadwara

 

The temple is built on an elevated platform (of about 420,000 square feet (39,000 m2) area),[43] 20 feet (6.1 m) above the adjacent area. The temple rises to a height of 214 feet (65 m) above the road level. The temple complex covers an area of 10.7 acres (4.3 ha).[39] There are four entry gates in four cardinal directions of the temple, each gate located at the central part of the walls. These gates are: the eastern gate called the 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). These four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shaped structures. There is a stone pillar in front of the Singhadwara, called the Aruna Stambha {Solar Pillar}, 11 metres (36 ft) in height with 16 faces, made of chlorite stone; at the top of the stamba an elegant statue of Aruṇa (Sun) in a prayer mode is mounted. This pillar was shifted from the Konarak Sun Temple.[44] The four 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.[34] 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 is guarded by two guardian deities Jaya and Vijaya.[43][44][45] The main gate is ascended through 22 steps known as Baisi Pahaca, which are revered, as it is believed 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 side, there is a large kitchen where food is prepared in hygienic conditions in huge quantities; the kitchen is called as "the biggest hotel of the world".[43]

The main entrance of the Jagannatha Temple

 

According to a legend King Indradyumma was directed by Lord Jagannatha in a dream to build a temple for him which he did 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 completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannatha, 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 part of the Mughal empire till 1751. Subsequently, it was under the control of the Marathas till 1803. During the British Raj, the Puri Raja was entrusted with its management until 1947.[42]

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, His older brother, and Subhadra, His younger sister. The images are made of neem wood in an unfinished form. The stumps of wood which form the images of the brothers have human arms, while that of Subhadra does not have any arms. The heads are large, painted and non-carved. The faces are marked with distinctive large circular eyes.[27]

The Pancha Tirtha of PuriEdit

Main article: Pancha Tirtha of Puri

Markandeshwar Tank

 

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, the Swetaganga Tank, and the Bay of Bengal also called the Mahodadhi, in Sanskrit 'Mahodadhi' means a "great ocean";[46] all are considered sacred bathing spots in the Swargadwar area.[47][48][49] These tanks have perennial sources of supply from rainfall and ground water.[50]

Gundicha TempleEdit

Main article: Gundicha Temple

The Main Gate of the Gundicha Temple

 

The Gundicha Temple, known as the Garden House of Jagannatha, stands in the centre of a beautiful garden, bounded by compound walls on all sides. It lies at a distance of about 3 kilometres (1.9 mi) to the northeast of the Jagannatha Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue), which is the pathway for the Ratha Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannatha temple.[51]

 

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 Jagannatha. The entire complex, including the garden, is surrounded by a wall which measures 430 by 320 feet (131 m × 98 m) with height of 20 feet (6.1 m).[52]

 

Except for the 9-day Ratha Yatra, when the triad images are worshipped in the Gundicha Temple, otherwise it remains unoccupied for the rest of the year. Tourists can visit the temple after paying an entry fee. Foreigners (generally prohibited entry in the main temple) are allowed inside this temple during this period.[53] The temple is under the Jagannatha Temple Administration, Puri, the governing body of the main temple. A small band of servitors maintain the temple.[52]

SwargadwarEdit

The Sea at Swargadwar of Puri

 

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea. Here thousands of dead bodies of Hindus brought from faraway places are cremated. It is a belief that the Chitanya Mahaparabhu disappeared from this Swargadwar about 500 years back.[54]

BeachEdit

Puri sea sunrise

Puri Sea Beach viewed from the light house

 

The beach at Puri, known as the "Ballighai beach, at the mouth of Nunai River, is 8 kilometres (5.0 mi) away from the town and is fringed by casurina trees.[12] It has golden yellow sand. Sunrise and sunset are pleasant scenic attractions here.[55] Waves break in at the beach which is long and wide.[27]

District museumEdit

 

The Puri district museum is located on the station road where the exhibits in display are the different types of garments worn by Lord Jagannatha, local sculptures, patachitra (traditional, cloth-based scroll painting), ancient Palm-leaf manuscripts, and local craft work.[56]

Raghunandana libraryEdit

 

Raghunandana Library is located in the Emara Matha complex (opposite Simhadwara or lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Centre) is also located here. The library houses ancient palm leaf manuscripts on Jagannatha, His cult and the history of the city.[56]

Festivals of PuriEdit

Main article: List of festivals observed at Jagannatha Temple, Puri

The Grand Road near the Jagannatha Temple

 

Puri witnesses 24 festivals every year, of which 13 are major. The most important of these is the Ratha Yatra, or the car festival, held in the June–July, which is attended by more than 1 million people.[57]

Ratha Yatra at PuriEdit

Main article: Ratha-Yatra (Puri)

The Ratha Yatra in Puri in modern times showing the three chariots of the deities with the Temple in the background

 

The Jagannatha Temple triad are normally worshipped in the sanctum of the temple at Puri, but once during the month of Asadha (rainy season of Orissa, usually in June or July), they are brought out on the Bada Danda (main street of Puri) and taken over a distance of (3 kilometres (1.9 mi)) to the Shri Gundicha Temple[58] in huge chariots (ratha), allowing the public to have darśana (holy view). This festival is known as the Ratha Yatra, meaning the journey (yatra) of the chariots.[59] The yatra starts every year according to the Hindu calendar on the Asadha Sukla Dwitiya day, the second day of bright fortnight of Asadha (June–July).[60]

 

Historically, the ruling Ganga dynasty instituted the Ratha Yatra on the completion of the Jagannatha Temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early.[61] Friar Odoric, in his account of 1321, reported how the people put the "idols" on chariots, and the King, the Queen and all the people drew them from the "church" with song and music.[62][63]

 

The Rathas are huge wooden structures provided with large wheels, which are built anew every year and are pulled by the devotees. The chariot for Lord Jagannatha is about 45 feet (14 m) high and 35 square feet (3.3 m2) and takes about 2 months for its construction.[64] The chariot is mounted with 16 wheels, each of 7 feet (2.1 m) diameter. The carving in the front face of the chariot has four wooden horses drawn by Maruti. On its other three faces, the wooden carvings are of Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and red coloured cloth. The next chariot is of Balabhadra which is 44 feet (13 m) in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer, roof covered in red and green coloured cloth, and the chariot is known as Taladhwaja. The carvings on this chariot include images of Narasimha and Rudra as Jagannatha's companions. The next chariot in the order is of Subhadra, which is 43 feet (13 m) in height supported on 12 wheels, roof covered in black and red colour cloth, and the chariot is known as Darpa Dalaan and the charioteer carved is Arjuna. Other images carved on the chariot are of Vana Durga, Tara Devi and Chandi Devi.[60][65] 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.[59] The chariots of Jagannatha pulled during Ratha Yatra is the etymological origin of the English word Juggernaut.[66] The Ratha Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra[60]

Pahandi bije during Ratha Yatra at Puri

Chhera PaharaEdit

 

The Chhera Pahara (sweeping with water) is a significant ritual associated with the Ratha Yatra. During this ritual, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots. The king cleans the road in front of the chariots with a gold-handled broom and sprinkles sandalwood water and powder. 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 Jagannatha. This ritual signifies that under the lordship of Jagannatha, there is no distinction between the powerful sovereign and the humblest devotee.[67]

Chandan YatraEdit

The Narendra Tirtha tank where ceremonies of Chandan Yatra are performed

Main article: Chandan Yatra

 

The Chandan Yatra festival held every year on Akshaya Tritiya day marks the commencement of the construction of the chariots of the Ratha Yatra. It also marks the celebration of the Hindu new year.[12]

Snana YatraEdit

Main article: Snana Yatra

 

Every year, on the Purnima day in the Hindu calendar month of Jyestha (June), the triad images of the Jagannatha Temple are ceremonially bathed and decorated 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 the 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.[60] After this the Jhulana Yatra is performed when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narendra Tirtha tank.[12]

Anavasara or AnasaraEdit

Images during the Snana Yatra.

 

Anasara, a derivative of the Sanskrit word "Anabasara",[68] literally means vacation. Every year after the holy Snana Yatra, the triad images, without the Sudarshana Chakra, are taken to a secret altar named Anavasara Ghar (also known as Anasara pindi, 'pindi' is Oriya term meaning "platform" [68]) where they remain for the next fortnight of (Krishna paksha); devotees are not allowed to view these images. Instead, devotees go to the nearby Brahmagiri to see the Lord in the four-handed form of Alarnath, a depiction of Vishnu.[60][69] Devotees then get the first glimpse of the Lord only on the day before Ratha Yatra, which is called Navayouvana. It is a local belief that the gods suffer from fever after taking an elaborate ritual bath, and they are treated by the special servants, the Daitapatis, for 15 days. Daitapatis perform special nitis (rites) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.[70]

Naba KalebaraEdit

Main articles: Nabakalevara and Nabakalebara 2015

 

Naba Kalebara is one of the most grand events associated with the Lord Jagannatha that takes place when one lunar month of Ashadha is followed by another of Ashadha called Adhika Masa (extra month). This can take place at an interval of 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body) in Odia, the festival is witnessed by millions of people and the budget for this event generally 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. During the Nabakalebara ceremony held during July 2015 the idols that were installed in the temple in 1996 were replaced by specially carved new images made of neem wood.[71][72] More than 3 million people are reported to have attended this festival.[73]

Suna BeshaEdit

Main article: Suna Besha

Suna Besha or Golden Attire of Lord Jagannatha

 

Suna Besha, ('Suna besh'in English translates to "gold dressing”[74]) also known as Raja or Rajadhiraja Bhesha [75] or Raja Bhesha, is an event when the triad images of the Jagannatha Temple are adorned with gold jewelry. This event is observed five times in a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Bijayadashami) (October), Karthik Purnima (November), and Pousa Purnima (December).[76][77] One such Suna Bhesha event is observed on Bahuda Ekadashi during the Ratha Yatra on the chariots placed at the Simhadwar. The other four Beshas 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 Jagannatha and Balabhadra; Jagannatha is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.[76]

Niladri BijeEdit

 

Niladri Bije, celebrated in the Hindu calendar month Asadha (June–July) on Trayodashi (13th day),[78] marks the end of the Ratha Yatra. The large wooden images of the triad of gods are taken out from the chariots and then carried to the sanctum sanctorum, swaying rhythmically; a ritual which is known as pahandi.[72]

Sahi yatraEdit

A scene from a play being enacted during the Sahi Yatra

 

The Sahi Yatra, considered the world's biggest open-air theatre,[79] is an annual event lasting 11 days; a traditional cultural theatre festival or folk drama which begins on Ram Navami and ends on Rama avishke (Sanskrit meaning : anointing). The festival includes plays depicting various scenes from the Ramayana. The residents of various localities, or Sahis, are entrusted the task of performing the drama at the street corners.[80]

Samudra AratiEdit

Samudra arati of worship of the sea by disciples of the Matha at Puri

 

The Samudra arati is a daily tradition started by the present Shankaracharya 9 years ago.[81] The daily practise includes prayer and fire offering to the sea at Swargadwar in Puri by disciples of the Govardhan Matha. On Paush Purnima of every year the Shankaracharya himself comes out to offer prayers to the sea.

TransportEdit

 

Earlier, when roads did not exist, people used to walk or travel by animal-drawn vehicles or carriages along beaten tracks to reach Puri. Travel was by riverine craft along the Ganges up to Calcutta, and then on foot or by carriages. 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.[82] Puri is now well-connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways which connects Puri with Calcutta, and Khurda is an important railway junction on this route. The rail distance is about 499 kilometres (310 mi) from Calcutta[83] and 468 kilometres (291 mi) from Vishakhapatnam. Road network includes NH 203 that links the city with Bhubaneswar, the state capital, situated about 60 kilometres (37 mi) away. NH 203 B connects the city with Satapada via Brahmagiri. Marine drive, which is part of NH 203 A, connects Puri with Konark. The nearest airport is the Biju Patnaik International Airport at Bhubaneswar.[57] Puri railway station is among the top hundred booking stations of the Indian Railways.[84]

Arts and craftsEdit

Sand artEdit

Sand art of a Baby Elephant

 

Sand art is a special art form that is created on the beaches of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. Sculptures of various gods and famous people are now created in sand by amateur artists. These are temporary in nature as they get washed away by waves. This art form has gained international fame in recent years. One of the famed sand artists of Odisha is Sudarshan Patnaik. He established the Golden Sand Art Institute in 1995, in the open air on the shores of Bay of Bengal, to provide training to students interested in this art form.[85][80]

Appliqué artEdit

An applique art work

 

Appliqué art, which is a stitching-based craft unlike embroidery, was pioneered by Hatta Maharana of Pipili. It is widely used in Puri, both for decoration of the deities and for sale. Maharana's family members are employed as darjis or tailors or sebaks by the Maharaja of Puri. They prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. The appliqué works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coverings of dummy horses and cows, and other household textiles; these are marketed in Puri. The cloth used is made in dark colours of red, black, yellow, green, blue and turquoise blue.[86]

CultureEdit

Odissi dancer

 

Cultural activities, including the annual religious festivals, in Puri are: The Puri Beach Festival held from 5 to 9 November every year, and the Shreekshetra Utsav held from 20 December to 2 January every year. The cultural programmes include unique sand art, display of local and traditional handicrafts and food festival.[87] In addition, cultural programmes are held for two hours on every second Saturday of the month at the district Collector's Conference Hall near Sea Beach Police Station. Odissi dance, Odissi music and folk dances are part of this event.[87] Odissi dance is the cultural heritage of Puri. This dance form originated in Puri from the dances performed by Devadasis (Maharis) attached to the Jagannatha Temple who performed dances in the Nata mandapa of the temple to please the deities. Though the devadasi practice has been discontinued, the dance form has become modern and classical and is widely popular; many of the Odissi virtuoso artists and gurus (teachers) are from Puri.[88] Some of the famous Odissi dancers are Kelucharan Mohapatra, Mayadhar Raut, Sonal Mansingh, Sanjukta Panigrahi and many more

EducationEdit

Samanta Chandra Sekhar College, Puri

 

Some of the educational institutions in Puri are:

 

Ghanashyama Hemalata Institute of Technology and Management

Gangadhar Mohapatra Law College, established in 1981[89]

Extension Unit of Regional Research Institute of Homoeopathy, Puri, under Central Council for Research in Homoeopathy (CCRH), New Delhi; established in March 2006 [90]

Shri Jagannath Sanskrit University, established in July 1981[91]

Gopabandhu Ayurveda Mahavidyalaya, a college and hospital where treatment and training is based on Ayurveda school of medicine [92]

The Industrial Training Institute, a premier technical institution to provide education to skilled, committed & talented technicians was established in 1966 by the Government of India[93]

Blessed Sacrament High School established in 1952 is otherwise known as Puri convent. It is one of the best schools in the city. The school features classes 1 to 10. It is located in VIP Road, Puri.

 

Puri peopleEdit

 

Jayee Rajguru - Freedom fighter

Chakhi Khuntia (Chandan Hajuri) – Freedom fighter [94]

Utkalmani Pandit Gopabandhu Das – Social worker

Pandit Nilakantha Das – Social activist

Bhaktakabi Madhusudan Rao – Odia Poet

Padma Vibhushan Kelucharan Mohapatra – Odissi dancer

Padma Shri Pankaj Charan Das – Odissi dancer

Padma Shri Pandit Sadashiv Rathasharma – Scholar and Preacher of Shri Jagannatha Culture

Padma Vibhushan Raghunath Mohapatra – Architect and sculptor

Padma Shri Sudarshan Pattnaik – Sand Artist

Baisali Mohanty - ALC Global Fellow at University of Oxford, United Kingdom

Rituraj Mohanty – Singer

anaglyph stereo red/cyan Nikkor 40mm Micro

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Van der Waals force (Vanderwaalskrachten)

Description

In molecular physics, the van der Waals force, named after Dutch scientist Johannes Diderik van der Waals, is a distance-dependent interaction between atoms or molecules

. . . I know: rule number one for photographers is, never to picture people from behind! In this exceptional case of perfect upright posture one can brake the rule!

________________________

 

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

From Wikipedia, the free encyclopedia

 

British Bofors 40 mm L/60 on Mk VII, Priddy's Hard, Gosport, United Kingdom

TypeAutocannon

Place of originSweden

Service history

In service1934–present

Used bySee Users

WarsSee Wars

Production history

DesignerAB Bofors

Designed1930

ManufacturerBofors Defence (1932–2000)

Zastava Arms (1970–present)

Gun Carriage Factory Jabalpur (1960-present)

United Defense Industries (2000–2006)

BAE Systems AB (2006–present)

Produced1932–present

No. built>60,000 (L/60)[1]

VariantsSee variants

Specifications

MassL/60: 1,981 kg (4,367 lb)

LengthL/60: 6.5 m (21 ft 4 in)

Barrel lengthL/60: 2,400 mm (7 ft 10 in) barrel with breech

WidthL/60: 1.8 m (5 ft 11 in)

HeightL/60: 1.9 m (6 ft 3 in)

Crew4[2] (dependent on use)

Shell40×311mmR

Shell weight0.9 kg (2 lb 0 oz)

Caliber40 mm L/43 or L/60 (barrel + breech)

Barrels1 or 2[2]

Carriage522 kg (1,151 lb)

ElevationL/60: −5°/+90°, 55°/s

TraverseFull 360°, 50°/s

Rate of fire120 – 140 round/min

Muzzle velocityL/43: 700–730 m/s (2,300–2,400 ft/s)

L/60: 850–880 m/s (2,800–2,900 ft/s)

Maximum firing range7,160 m (23,490 ft)

 

The Bofors 40 mm Automatic Gun L/60 (often referred to simply as the "Bofors 40 mm gun", the "Bofors gun" and the like,[3][4] see name) is an anti-aircraft autocannon, designed in the 1930s by the Swedish arms manufacturer AB Bofors. The gun was designed as an intermediate anti-aircraft gun, filling the gap between fast firing close-range small calibre anti-aircraft guns and slower firing long-range high calibre anti-aircraft guns, a role which previously was filled by older outdated guns. The Bofors 40 mm L/60 was for its time perfectly suited for this role and outperformed competing designs in the years leading up to World War II in both effectiveness and reliability.[5][3]

 

It entered the export market around 1932[5] and was in service with 18 countries by 1939.[6] Throughout World War II it became one of the most popular and widespread medium-weight anti-aircraft guns. It was used by the majority of the western Allies and some Axis powers such as Nazi Germany and Hungary.

 

In the post-war era, the Bofors 40 mm L/60 design was not suitable for action against jet-powered aircraft, so Bofors developed a new 40 mm replacement design with significantly more power — the Bofors 40 mm Automatic Gun L/70, also known under the generic name 'Bofors 40 mm gun' — which was adopted by many nations during the Cold War and was selected as NATO-standard in November 1953.[7] The Bofors 40 mm L/60 would however continue to see service long after becoming obsolete as an anti-aircraft weapon due to the massive amount of surplus guns from WWII, and a small number of Bofors 40 mm L/60 guns remain in service today. Some weapons saw action as late as the Gulf War and Yugoslav Wars.

 

The Bofors 40 mm Automatic Gun L/60 is known under a variety of names around the world. In common historical nomenclatures it is commonly known as the "Bofors 40 mm gun", "40 mm Bofors gun" or just the "Bofors gun".[3] This mostly stems from Western Allied usage of the gun during World War II, who commonly used the nickname 'Bofors gun' and the like. For example, British anti-air batteries armed with the gun during the war received the nickname "The Bofors Boys".[8] There were other guns by Bofors which also had these nicknames, the most common being the Bofors 40 mm Automatic Gun L/70, leading some to think they are the same gun.

 

The naming problem originates at Bofors themselves, as they never marketed the gun and its variants with a clear standardized name or abbreviation, a rule of thumb going for all of their products.[9][10][11] In the vast majority of 1930s marketing material the gun is sold under a variety of descriptive names depending on the configuration, such as: "40 mm Automatic Field Gun L/60" to "40 mm Automatic A.A. Gun L/60 in Field Carriage" or "40 mm Automatic Naval Gun L/60" to "40 mm Automatic A.A. Gun L/60 in Naval Mounting". This theme transfers over to other languages as well: Swedish: 40 mm fältautomatkanon L/60, German: 40 mm feldluftautomatkanone L/60,[9] Spanish: Cañón automatico de campaña de 40 mm L/60 Bofors.[12] Only the caliber of 40 mm and caliber length of L/60 are somewhat universal in branding.

 

Due to this the gun is often specified by the calibre length "L/60".[13] Enthusiasts and experts usually call the gun "Bofors 40 mm L/60"[4] or simply "Bofors 40/60" and the like.[14][failed verification] In some Bofors material the gun is standardized under the English name "Bofors 40 mm Automatic Gun L/60".[10][15]

Calibre length

 

Contrary to the name, the Bofors 40 mm Automatic Gun L/60 has an actual barrel length of 56.25 calibres – 2,250 mm (7 ft 5 in). Due to this the gun can at times be found under the designation "L/56".[16] The L/60 calibre length – 2,400 mm (94 in) – refers to the length of the barrel and breech mounted as a unit.[17] Historically, L/62 has also occurred as a calibre length for the gun on occasion. This refers to the length of the barrel – 2,250 mm – when equipped with the conical flash hider – 250 mm (9.8 in); amounting to a length of 2,500 mm (8 ft 2 in), or 62.5 calibres.[18]

 

Similarly the Bofors 40 mm Automatic Gun L/43 also has several calibre lengths. The L/43 calibre length – 1,720 mm (5 ft 8 in) – refers to the length of the barrel and breech mounted as a unit.[18] The actual barrel length is 1,570 mm (5 ft 2 in) – 39.25 calibres.[18] With a flash hider or muzzle brake mounted the barrel length becomes 1,740 mm (5 ft 9 in)[18] or 1,760 mm (5 ft 9 in).[19]

Development

 

In 1922, the Swedish Navy purchased a number of 40 mm 2-pounder "pom-poms" from Vickers as anti-aircraft guns. The navy approached Bofors about the development of a more capable replacement, and Bofors signed a contract in late 1928. The company produced a gun that was a smaller version of a 57 mm (6-pounder) semi-automatic gun, developed as an anti-torpedo boat weapon in the late 19th century by Finspång. Bofors' first test gun was a re-barrelled Nordenfelt version of the Finspång gun, to which was added a semi-automatic loading mechanism.

 

Testing of the gun in 1929 showed that a problem existed with feeding the weapon to maintain a reasonable rate of fire. A mechanism that was strong enough to handle the stresses of moving the large round was too heavy to operate quickly enough to fire rapidly. One attempt to solve the problem used zinc shell cases that burned up when fired. However, that left heavy zinc deposits in the barrel and had to be abandoned. In the summer of 1930, experiments were conducted with a new test gun that did away with controlled feed and instead flicked the spent casing out the rear, after which a second mechanism reloaded the gun by "throwing" a fresh round into the open breech from the magazine. That improved firing rates to an acceptable level, so work on a prototype commenced soon after.

 

During that period, Krupp purchased a one-third share of Bofors. Krupp engineers began the process of updating the Bofors factories with modern equipment and metallurgy, but the 40 mm project was kept secret.

 

The prototype was completed and fired in November 1931 and, by the middle of the month, it was firing strings of two and three rounds. Changes to the feed mechanism were all that remained and, by the end of the year, the gun was operating at 130 rounds per minute. The development needed to turn it into a weapon suitable for production was completed in October 1933. Because acceptance trials had been passed the year before, it became known as the "40 mm akan M/32". Most forces referred to it as the "Bofors 40 mm L/60", although the barrel was actually 56.25 calibres in length, not the 60 calibres that the name implied.[citation needed]

 

The gun fired a 900 g (2.0 lb) high explosive shell at 2,960 ft/s (900 m/s) from a 40 × 311 rimmed cartridge.[20] The rate of fire was normally about 120 rounds per minute (2 rounds per second), which increased slightly when the barrels were closer to the horizon, because gravity assisted the feeding from the top-mounted magazine. Practical firing rates were closer to 80–100 rpm, because the rounds were fed into the breech from four round clips which had to be replaced by hand. The maximum attainable ceiling was 7,200 m (23,600 ft), but the practical maximum was about 3,800 m (12,500 ft).

 

The gun was provided with an advanced sighting system. The trainer and layer were both provided with reflector sights for aiming, while a third crew-member, standing behind them, "adjusted" for lead using a simple mechanical computer. Power for the sights was supplied from a 6V battery.

British 40mm L/60 includes the British-designed Stiffkey Sight, being operated by the gun layer standing on the right. The layer operates the trapeze seen above the sights, moving them to adjust for lead. The loader stands to the layer's left, and the two trainer/aimers are sitting on either side of the gun

 

In spite of the successful development, the Swedish Navy changed its mind and decided it needed a smaller hand-traversed weapon of 13 mm-25 mm size, and tested various designs from foreign suppliers. With the development of the 40 mm well advanced, Bofors offered a 25 mm version in 1932, which was eventually selected as the Bofors 25 mm M/32.

 

The first version of the 40 mm the Swedish Navy ordered was intended for use on submarines, because the larger calibre allowed the gun to be used both as an anti-aircraft gun, and against smaller ships. The barrel was shorter, at 43 calibres, which reduced the muzzle velocity to about 700 m/s (2,300 ft/s). When not in use, the gun was pointed directly up and retracted into a watertight cylinder. The only known submarines that used that arrangement were the Sjölejonet-class boats. The guns were later removed when the submarines were modified with streamlined conning towers.

 

The first order for the "real" L/60 was made by the Dutch Navy, which ordered five twin-gun mounts for the cruiser De Ruyter in August 1934. Those guns were stabilized using the Hazemeyer mount, in which one set of layers aimed the gun, while a second manually stabilized the platform the gun sat on. All five mounts were operated by one fire-control system.

 

Bofors also developed a towable carriage, which was displayed at a show in Belgium in April 1935. That mount allowed the gun to be fired from the carriage with no set-up required, although it had limited accuracy. If time was available for set-up, the gunners used the tow-bar and muzzle lock as levers, raising the wheels off the ground and so lowering the gun onto supporting pads. Two additional legs folded out to the sides, and the platform was then levelled with hand cranks. The entire set-up process could be completed in under a minute.

 

Orders for the land-based versions were immediate, starting with an one for eight weapons from Belgium in August 1935, followed by a flood of orders from other forces including Poland, Norway, and Finland.[21] It was accepted into the Swedish Army the next year, and known as the "40 mm lvakan m/36", the lower-case "m" indicating an army model as opposed to the capital "M" for the navy.

 

The Swedish navy adopted the weapon as the m/36 in two versions: hand-worked single air-cooled, and power-operated twin water-cooled. A twin air-cooled mounting, probably hand-worked, was also used by the navies of Sweden and Argentina, and a twin air-cooled wet mounting was developed for Polish submarines.

British versions

Army and RAF Regiment versions

Q.F. 40 mm Mk. 1 displayed at CFB Borden. This example mounts a Stiffkey Sight, and displays the additional armor protecting the gunners

 

The British Army had first examined the weapon in 1937, when it received a number of Polish-built examples for testing. They were known as the "QF 40 mm Mark I" (QF standing for "quick firing"). With a minor change to the flash hider, they were designated "Mark I/2". A production licence was acquired, and the gun was converted from metric to imperial measurements. Numerous changes were made to the design so that it was more suitable for mass production, because the original Bofors design was intended to be hand-assembled. Many parts were labelled "file to fit on assembly", requiring many man-hours of work to complete.

 

Testing showed that there was a serious problem with aiming the gun at high-speed aircraft. Although it could be trained quickly, aiming accurately while doing so proved difficult. In order to deal with that, the British introduced a complex mechanical analogue computer, the Kerrison Director, which drove the laying electrically. A three-man team operated the director by pointing it at the target whilst dialing in estimates for speed, range, and various atmospheric conditions. The director then aimed the gun using powered mounts, while a gunner loaded the clips. That eliminated the need for the lead-correcting reflector sights, which were replaced with a backup system consisting of a simple ring-and-post sight, known as a "pancake".

 

In that form, the "QF 40 mm Mark III" (Mk II was a designation used for a version of the naval "pom-pom" anti-aircraft gun), became the army's standard light anti-aircraft (AA) weapon, operating alongside their 3-inch 20 cwt and 3.7-inch heavy AA guns. Following the fall of France in 1940, the gun was considered so important to the defence of Britain that a movie, The Gun, was produced to encourage machinists to work harder and complete more of them. British production started slowly and, by September 1939 only 233 equipments had been produced. However, by the end of the war, the total production of British, Canadian and Australian factories numbered over 19,000. The peak production year was 1942, when British factories produced 5,025 and Canadian factories produced 1,311.[22]

 

In combat, it was found that the Kerrison was difficult to set up in many situations, as well as making logistics more complex, due to the need to keep its electrical generator supplied with fuel. In most engagements, only the pancake sights were used, without any form of correction, making the British versions less capable than those used by other forces. Eventually, an anti-aircraft gunnery school on the range at Stiffkey on the Norfolk coast, delivered a workable solution, a trapeze-like arrangement that moved the pancake sights to offer lead correction, operated by a new crew-member standing behind the left-hand layer. The "Stiffkey Sight" was sent out to units in 1943, arriving in Canadian units in the midst of the Battle of the Aleutian Islands. A final wartime change to the elevation mechanism resulted in the "QF 40 mm Mark XII". A much lighter, two-wheeled carriage was also developed for airborne use.

 

The army experimented with various self-propelled anti-aircraft guns based on various tank chassis. Changes to the breech for that role created the "QF 40 mm Mark VI", which was used on the Crusader tank to produce the Crusader III AA Mark I. The main self-propelled version of the Bofors was the gun mounted on a chassis derived from the Morris C8 "Quad" artillery tractor, which was known as the "Carrier, 30 cwt, SP, 4×4, 40 mm AA (Bofors)" or Morris-Commercial C9/B. Such guns were used in support of army divisions, to provide swift protection against air attack without the need to unlimber. They saw service in north-west Europe, where six SP Bofors of 92nd (Loyals) Light Anti-Aircraft Regiment, Royal Artillery, landed with the British 3rd Infantry Division on Sword Beach on D-Day, to protect the vital bridges over the Caen Canal and the Orne River (Pegasus Bridge and Horsa Bridge), shooting down 17 German planes. Later in the campaign, SP Bofors were used extensively for ground shoots as well as in an anti-aircraft role.

 

In British Army service, the Bofors found a highly specialised role: during the North Africa campaign, at the Second Battle of El Alamein, they were used to fire tracer horizontally to mark safe paths for units through the German minefields. That practice was further developed during operations in north-west Europe, where bursts of colour-coded tracer were used to define the axis of advance of different formations in large-scale night attacks.

 

The RAF Regiment was formed in February 1942, in response to the German capture of airfields with airborne troops in the Battle of Crete, which resulted in strategic defeat on the island by numerically inferior German forces. The formation of a dedicated airfield defence force included low-level air defence, in which the Bofors L60 — the same design as the Army version — was the principal weapon for the RAF Regiment's Light Anti-Aircraft squadrons in North Africa, Malta, Italy, the Balkans, the UK (including the allocation of fifty-two squadrons to Operation Diver defence against V-1 flying bombs in southern England), and north-western Europe (from Normandy landings through to the cessation of hostilities).

 

No 2875 Squadron RAF Regiment, employing the L60, became the first unit to shoot down a jet aircraft, a Messerschmitt Me 262, with ground-based anti-aircraft fire, at Helmond in the Netherlands on 28 November 1944. Although the Allied air forces had achieved air superiority by the Normandy landings, Advanced Landing Grounds continued to be high-priority targets for the Luftwaffe when the opportunity presented, and that ensured that the RAF Regiment's L60s continued to be heavily used. For example, on New Year's Day 1945, during the Battle of the Bulge, RAF Regiment Light Anti-Aircraft squadrons shot down 43 German aircraft and damaged 28 others during the Operation Bodenplatte attacks on eleven RAF forward airfields. There were insufficient guns available to equip the RAF Regiment squadrons in the Far East during the war, and they had to make do mostly with 20 mm Hispano and Oerlikon 20 mm guns.[citation needed]

 

A Light Anti-Aircraft field regiment (one with each infantry division) had 54 Bofors guns.[23]

 

After World War II, the RAF Regiment continued to employ the L60 as its principal anti-aircraft weapon until it was replaced by the L70 gun in 1957. The guns were deployed in the UK, Germany, Cyprus, the Middle East, and the Far East.

Naval versions

Single Bofors 40 mm Boffin mounting, displayed at CFB Borden. In 1996, museum pieces like this cannon were pressed back into service as the main armament of the Kingston-class minesweepers[24]

 

The Royal Navy also made extensive use of the Bofors. Its first examples were air-cooled versions quickly adapted for ships during the withdrawal from Norway. After the German invasion of the Netherlands in May 1940, the Dutch minelayer, HNLMS Willem van der Zaan, gave the navy its first example of a water-cooled gun on its Hazemeyer tri-axially stabilized mounting. Locally produced examples started arriving in 1942, known as the "QF 40 mm Mark IV" with twin-mounts, or the "QF 40 mm Mark V" with single mounts. The navy ran through a variety of versions of the basic Bofors gun over the war, including the Mark VII to Mark XI. The Royal Navy's home-grown light anti-aircraft weapon, the QF 2-pounder gun, also had a calibre of 40 mm, but was referred to as the QF 2-pdr.

 

In the Royal Navy guns and mounts were designated separately. The following mountings were used:

 

Mark I: twin mounting based on American design and using American-built guns, not widely fitted. Fitted for remote fire control.

Mark II: quadruple version similar to the Mark I

Mark III: a navalized version of the Army single mounting, hand worked elevation and training.

Mark IV: a tri-axially stabilized twin mounting, copied from, and usually known as, the "Hazemeyer". It had on-mounting fire control, and was usually fitted with Radar Type 282 to provide target range information.

Mark V: twin mounting, which superseded, and eventually replaced, the Mark IV, often referred to as the "utility" mounting. It was a simplified, unstabilised mounting based on the American twin mounting Mark I, and was designed for remote fire control.

Mark VI: a six-barreled weapon, feeding from large trays instead of clips, and designed for remote control from a dedicated radar-equipped director.

Mark VII: a single-barreled, hydraulically-powered mounting, that superseded the Mark III and entered service in 1945.

Mark IX: Mark VII mount modified for electrical power, as the Mounting Mark IX and, in that form, saw service in the Falklands War.

 

The Mounting Mark V (Mark VC for Canadian built examples) for the 20 mm Oerlikon and QF 2 pounder guns was also adopted initially as an interim mount for the Bofors. It was a single-barrelled mounting with hydraulic power, and was known as the "Boffin".

 

The final British Bofors mounting to see service was the "Stabilized Tachymetric Anti-Aircraft Gun" (STAAG), which was twin-barrelled, stabilised, and carried its own tachymetric (i.e. predictive) fire control system, based around the centimetre Radar Type 262, capable of "locking on" to a target. The mounting was heavy (17.5 tons) and the high-vibration of the gun mounting made it a poor location for sensitive valve electronics and mechanical computers. The STAAG Mark I carried the radar dish over the gun barrels, where it was subject to damage during firing so, on the STAAG Mark II, the set was shifted to the roof of the control cabin. STAAG was ultimately too difficult to maintain in the harsh environment of a warship and was replaced by the Mounting Mark V, with the fire control equipment located remotely, then by the single Mark VII and, ultimately, with the GWS20 Seacat missile system. The final version of STAAG was fitted to the RN Type 12 Whitby-class anti-submarine frigates and the Type 41 Leopard anti-aircraft and Type 61 Salisbury air direction frigates, completed from 1956 to 1958. HMNZS Royalist was also fitted with the STAAG Mk 2 during modernisation, completed in 1956. Initially, it had three STAAG CIWS, the STAAG in Q position was removed in 1960, but it carried two mounts until the end of its service in Southeast Asian waters, in 1965. In 1956 during the Suez Crisis, the crew of Royalist seemed to find the STAAG a reasonably effective anti-aircraft weapon in Operation Musketeer.

U.S. versions

Manufacturing

 

In order to supply both the U.S. Army and U.S. Navy with much greater numbers of the guns, Chrysler built 60,000 of the guns and 120,000 barrels through the war,[1] at half the original projected cost, and filling the Army's needs by 1943.[25] Over the lifetime of the production, their engineers introduced numerous changes to improve mass production, eventually halving the overall time needed to build a gun. Most of the changes were in production methods rather than the design of the gun itself.[25][26] York Safe & Lock also produced the weapons, though its attempts to coordinate drawings across the program were unsuccessful, and this responsibility was transferred to the Naval Gun Factory in July 1943.[27]

 

There were many difficulties in producing the guns within the United States, beyond their complexity ( 2,000 subcontractors in 330 cities and 12 Chrysler factories were used to make and assemble the parts). The drawings were metric, in Swedish and read from the first angle of projection. Chrysler had to translate to English, fix absolute dimensions, and switch to the third angle of projection. Chrysler engineers also tried to simplify the gun, unsuccessfully, and to take high-speed movies to find possible improvements, but this was not possible until near the end of the war.[25]

Naval

 

The United States Navy's Bureau of Ordnance purchased a twin-mount air-cooled example, spare parts and 3,000 rounds of ammunition directly from Bofors, which arrived in New York on 28 August 1940 aboard the Army transport USAT American Legion, which had evacuated 897 people, including members of the Norwegian royal family, through the Finnish port of Petsamo.[28] During that month another Dutch ship, the Van Kinsbergen, demonstrated the Hazemeyer mount to Navy observers. The gun was quickly chosen as the Navy's standard anti-aircraft weapon over the British 40 mm calibre, 2-pounder pom-pom; however, negotiations with Bofors for licensed production stalled when the Swedes requested airplane export and manufacturing licenses in return.[27] Reportedly, the Navy secretly imported a set of imperial designs from Britain and started production illegally. A formal contract with Bofors was reached in June 1941. The resulting Mark 1 and Mark 2 weapons were intended for the left and right side of a twin mount, respectively, and were adapted by Chrysler for water cooling.[25]

 

Following the attack on Pearl Harbor on 7 December 1941, the existing 1.1" (28 mm) quad mount and .50 caliber machine guns were determined to be inadequate against modern aircraft, and their replacement by 40 mm Bofors and 20 mm Oerlikon weapons was accelerated. The water-cooled version was used almost exclusively by the U.S. Navy and Coast Guard. The 40 mm quadruple mount was developed by essentially mounting two twin mounts side by side.[27] A major improvement was the addition of power operation to both twin and quadruple mounts. Essentially all US naval mountings were twin or quadruple. 40 mm weapons were eventually mounted on virtually every naval and armed auxiliary vessel larger than a small landing craft.[27] After the war, the 3"/50 caliber gun Mark 27 twin mount began to replace the Bofors, because the "VT" proximity fuse would not fit a 40mm projectile, and the 40 mm weapon was considered inadequate against the emerging anti-ship missile threat. The twin 3" mount was intended to be the same weight as the 40mm quad mount, but was somewhat heavier in practice, which had to be compensated for. Except on destroyers and new construction, the Navy was slow in phasing out the 40 mm gun, and it continued in active Navy service through the Korean War. It remained on inactive Reserve fleet ships at least through the early 1970s.[29]

 

The Navy's satisfaction with the weapons was demonstrated by their practice of telegraphing Chrysler Corporation with the serial numbers of guns when they shot down an aircraft.[25]

Army

 

In 1938 the United States Army introduced a 37 mm gun of their own design, but found it to be of limited performance. In early World War II, six British Bofors were imported for testing, along with Kerrison Predictor directors, and they proved to be superior in all areas. By the middle part of the war, most of the 37 mm guns had been replaced by the 40 mm.In U.S. Army and Marine Corps service, the single mount Bofors was known as the 40 mm Automatic Gun M1.[31] The U.S. version of the gun fired three variants of the British Mk. II high-explosive shell as well as the M81A1 armor-piercing round, which was capable of penetrating some 50 mm of homogeneous armor plate at a range of 500 yards. In the Army, each Anti-Aircraft Artillery (AAA) auto-weapons battalion was authorized a total of thirty-two 40 mm guns in its four firing batteries.[32][33] Each U.S. Marine division had a "special weapons battalion" that included sixteen 40 mm guns; in early 1944 these were replaced with anti-aircraft battalions with twelve 40 mm guns. Marine defense battalions also used the 40 mm gun.[34] All of these unit types also included other AA weapons.

 

During World War II, the twin mount version of the gun was mounted on an M24 Chaffee tank chassis as the M19 Gun Motor Carriage. In the 1950s, the M41 Walker Bulldog tank was heavily modified into the M42 Duster with the same twin 40 mm mounting. After being largely withdrawn from service in the early 1960s, the M42 was re-introduced beginning in 1966 for the Vietnam War, where it was mostly used for ground fire support. Following the withdrawal from Vietnam in the early 1970s, the M42 was retained in National Guard service until finally retired in 1988.

Captured examples

 

In World War II Germany, the Wehrmacht used a number of Bofors guns which had been captured in Poland and France. The Kriegsmarine also operated some guns obtained from Norway. In German naval use, the gun was designated the "4 cm Flak 28", and was used aboard the cruisers Admiral Hipper and Prinz Eugen toward the end of the war.[35] Beginning in 1942, several E-boats were equipped with the Flak 28 to enable them to fight against British MGBs and MTBs on equal terms.

 

Germany also purchased a large number (200+) of Hungarian-made Bofors guns. In return, Hungary received a 75 mm PAK gun for every 4-5 Bofors. The Wehrmacht used Hungarian guns after German occupation of Hungary from late 1944. Most of them were lost during the fights in Budapest and Transdanubia.[36]

 

Japan captured a number of Bofors guns in Singapore and put them into production as the Type 5.[citation needed]

 

After the Continuation war the Soviet Union took possession of the Finnish coastal defence ship Väinämöinen, which was armed with four M/36 Bofors guns.[citation needed]

Service use

Bofors 40 mm Automatic Gun L/43

 

The Bofors 40 mm L/43 is a submarine variant of L/60 with retractable mounting, and using low propellant charge ammunition.[37][16][38]

Bofors 40 mm Automatic Gun L/60

 

The L/60 remained in front-line service well into the 1980s and 1990s although it had replaced in production by the Bofors 40 mm Automatic Gun L/70, . In most cases, these were the ground anti-aircraft versions, as a suitable replacement in this role did not come along until the introduction of truly effective MANPADS missiles in the 1980s and 1990s.[citation needed]

 

In United States Army service, the M19 Gun Motor Carriage was replaced by the M42 Duster, using the same turret but based on the chassis of the M41 Walker Bulldog tank.

 

The L/60 saw active service with the Argentinian and British navies in the 1982 Falklands War and continued to be used into the 1990s, when it was replaced by modern 20 mm and 30 mm artillery.

 

The Canadian Forces removed the guns from their surface fleet in the late 1980s when they were considered to be outdated, only to re-use old Bofors guns as the main armament of the Kingston-class coastal defence vessel.[24] The Bofors served as the main armament for almost 20 years.[39] The decision to remove them was made in 2014, due to their maintenance burden, and their lack of stabilization.

 

As of August 2006, the French navy uses L/60s on more than twenty ships (patrols and auxiliaries). Ships of the Norwegian and Icelandic Coast Guards continue to use the 40mm Bofors gun. The L/60 continued in use in the Irish Army until recent years, when it was retired in favour of the radar-controlled L/70. The Irish Naval Service P20 class retained L/60s on board as their main weapon until the 1990s but were rearmed with L/70s. The last remaining P20-class patrol vessel, (LÉ Aisling) decommissioned in 2016, was the final vessel fitted with the L/70. Two retired L/60s can be seen adjacent the square in Sarsfield Barracks, Limerick.

 

The last 40 mm/60 Bofors in service with the Royal Australian Navy (RAN) were used as the main weapon aboard the Attack class and Fremantle class patrol boats and for training purposes at the West Head gunnery range at HMAS Cerberus.[40] These were removed from service during 2007; Bofors were used aboard almost every RAN ship to operate between the 1940s and the 1990s, including the aircraft carriers Sydney and Melbourne.[40]

 

As of 2012, the L/60 is still in use by the military of Brazil, Indonesia, Paraguay, Taiwan, and the United States.

 

Since the beginning of the 1970s Bofors L/60s have been used in the United States Air Force's Lockheed AC-130 gunships in the air-to-ground role.[41] Between 2006 and 2012, there were plans to remove these and the M61 Vulcans from newer AC-130U variants and replace them with 30 mm autocannons. However, these plans did not come to fruition at the time, and the Bofors and Vulcans remained in service as of 2009,[42] though the later W- and upcoming J-model variants have 30 mm Mk44 Bushmaster II autocannons instead.[43][44]

 

When four additional AC-130Us were to be converted from 2002, the necessary 40 mm L/60 guns had to be salvaged from old M42 targets at the Nellis AFB range.[45]