View allAll Photos Tagged Dedicated
( La Leggenda del Pianista sull'Oceano )
Come hold me now
I am not gone
I would not leave you here alone
In this dead calm beneath the waves
I can still hear those lost boys calling
You could not speak
You were afraid
To take the risk of being left again
And so you tipped your hat and waved and then
You turned back up the gangway of that steel tomb again
And in Mott street in July
When I hear those seabirds cry
I hold the child
The child in the man
The child that we leave behind
And in Mott street in July
When I hear those seabirds cry
I hold the child
The child in the man
The child that we leave behind
The spotlight fades
The boys disband
The final notes lie mute upon the sand
And in the silence of the grave
I can still hear those lost boys calling
We left them there
When they were young
The men were gone until the west was won
And now there's nothing left but time to kill
You never took us fishin' dad and now you never will
And in Mott street in July
When I hear those seabirds cry
I hold the child
The child in the man
The child that we leave behind
Roger Waters Ennio Morricone
BRAINTREE -- Cardinal Seán P. O'Malley presented 116 Cheverus Award Medals to laypersons, deacons and religious during a 3 p.m. Vespers service yesterday on the Feast of Christ the King, at the Cathedral of the Holy Cross in Boston's South End.
First presented in 2008 at the celebration to mark the conclusion of the archdiocese's bicentennial year, the annual award recognizes Catholics for their dedicated service to the Church. The medal is named for the archdiocese's first bishop, Jean-Louis Lefebvre de Cheverus, who led the diocese from 1808 until his return to France in 1824. Bishop Cheverus died in 1836 as the Archbishop of Bordeaux.
The oval-shaped medal is made of sterling silver and bears a likeness of Bishop Cheverus based on the Gilbert Stuart portrait. On the reverse side is Bishop Cheverus' coat of arms.
The medal recipients are chosen for their service to the Church and God's people. Most recipients are nominated by their pastor, forwarded by their area vicar and approved by their regional bishop and Cardinal O'Malley. Some recipients are personally selected by Cardinal O'Malley.
Each year, one-third of the parishes of the archdiocese are asked to nominate a parishioner. The criteria given to pastors is that the nominee should be a lay person who has served the parish well over an extended period of time and has done so in a quiet, unassuming and, perhaps, unrecognized fashion.
Also, each of the regional bishops is asked to nominate a religious and a deacon from his region with similar qualifications. The Central Ministries of the archdiocese also make nominations from among religious, deacons and lay persons who serve on archdiocesan committees or lead important ministries.
With this year's group of recipients the total number of individuals and couples who have been named Cheverus medalists stands at 726. There were 93 recipients in 2013, 121 in 2012, 97 in 2011, 98 in 2010 and 133 in 2009. There were 68 awardees in 2008.
Friends and family members of the honorees are welcome to attend the service at the cathedral. The presence of the pastor and a delegation of parishioners is also encouraged to help underscore the parish's appreciation for the service of the honoree.
Cheverus Award recipients 2014
Ms. Tete Adeleke, Sacred Hearts, Malden
Ms. Ana Gladys Amaya, Hispanic Community/Sacred Heart, Roslindale
Ms. Rosemary Angeramo, St. Adelaide, Peabody
Mrs. Dona Bacco, St. Rose of Lima, Topsfield
Mr. Alfred Belanger, St. Mary, Plymouth
Mr. Robert Berlo, St. Mary, Quincy
Mrs. Mary Blasi, St. Kateri Tekakwitha, Plymouth
Mrs. Jolyne Boyle St. Mary Star of the Sea, Beverly
Sister Patricia Boyle, CSJ, Pastoral Center Ministries
Mrs. Patricia Buckjune, Our Lady of Grace, Pepperell
Mr. Joseph Burke, St. Bernadette, Randolph
Mrs. Mary Caruso, St. Benedict Parish, Somerville
Mrs. Patricia Chevalier, St. John the Evangelist, N. Chelmsford
Mr. David (Dung) Chi Ngo, Vietnamese Community/Sacred Hearts, Malden
Sister Elizabeth Clarke, SHCJ, North Region
Brother David K. Coakley, OSB, South Region
Sister Mary Pedro Conway, SMSM, Archdiocese of Boston
Mrs. Florence Cranshaw, St. Theresa of Lisieux, Sherborn
Mr. Paul Francis Creegan Sr., St. Margaret of Scotland, Lowell
Ms. Helen Cross, Patronage of St. Joseph, Somerville
Ms. Kathleen E. Crozier, Our Lady of Victories, Boston
Sister Ellen Dabrieo, Brazilian Community/St. John the Baptist, Peabody
Mrs. Kelly Damon, St. Thecla, Pembroke
Mrs. Audanette David, Haitian Community/St. Matthew, Dorchester
Mr. James Davidson, Holy Ghost Parish, Whitman
Mr. Victor DeLeon, St. Mary of the Assumption, Lawrence
Mrs. Maria Della Porta, St. Leonard of Port Maurice, (Sacred Heart Church)
Ms. Claire Detora, Archdiocese of Boston
Mr. Nellio DiTullio, St. Joseph, Quincy
Ms. Doris DiTullio, St. Anthony of Padua, Everett
Mrs. Joan Donnelly, St. Marguerite D'Youville, Dracut
Mr. Timothy Donovan, St. Jerome, Weymouth
Mrs. Concetta Donovan, Our Lady Star of the Sea, Marblehead
Ms. Marie Aurore Dorcely, Haitian Community/St. Anne, Somerville
Mr. Daniel Falvey, Blessed Sacrament, Walpole
Ms. Janet A. Farrell, St. Cecilia, Ashland
Mr. and Mrs. Kevin and Lynne Feeney, St. Raphael, Medford
Ms. Donna Felzani, St. Anthony Padua, Revere
Ms. Joan Ferguson, St. Bridget, Maynard
Mr. Fernando Fernandez-Arellano, Our Lady of the Assumption, East Boston
Deacon Marcio O. Fonseca, Central Region/St. Mark, Dorchester
Mr. James Fowkes, St. Bridgid, South Boston
Dr. David Gabriel, St. Thomas the Apostle, Salem/Peabody (Posthumous)
Mr. Edio Galvez, Hispanic Community/St. Columbkille, Brighton
Mr. and Mrs. David and Kathleen Gannon, St. Richard of Chichester, Danvers
Ms. Phyllis Giordano, Society of St. James/St. Stephen, Boston
Mrs. Francis H. Girard, St. Theresa of Lisieux, Sherborn
Mr. Mel Gouthro, St. Mary, Wrentham
Ms. Ann Grady, St. Mary of the Angels, Roxbury
Brother Robert Green, CFX, North Region
Deacon James Greer, Pastoral Center Ministries
Ms. Doreen Gulledge, St. Peter, Cambridge
Mr. Richard Howard, St. Agnes, Reading
Ms. Jean Hunt, St. Ann, Dorchester (Neponset)
Brother John R. Jaskowiak, OFM , Central Region
Mr. Robert D. Keefe, St. Anthony Shrine, Boston
Ms. Ann J. Kleponis, St. Peter (Lithuanian Parish), South Boston
Mr. William L. Lajuenesse, St. Matthias, Marlborough
Mr. Richard LaPorte, Archdiocese of Boston
Ms. Margaret LaRoche, Our Lady Help of Christians, Newton
Ms. Pilar Latorre, Archdiocese of Boston
Mr. Robert J. Lavoie, St. John the Evangelist, Hopkington
Mr. William Lawless, St. John the Baptist, Quincy
Mr. Derryl Lawrence, St. Peter, Plymouth
Sister Mary Joan Lofgren, CSJ, South Region
Dr. Francis Lombardo, St. Eulalia, Winchester
Ms. Anne M. Lynch, Our Lady of Lourdes, Jamaica Plain
Mr. William MacDonald, St. Mary, Georgetown
Ms. Mary Magner, St. Thomas Aquinas, Nahant
Mrs. Ellie Martin, St. Dorothy, Wilmington
Ms. Mary Mc Ginn, St. John the Evangelist, Swampscott
Mr. John McClellan, St. James, Stoughton
Sister Maureen McDonough, OCarm/F, West Region
Mr. William "Skip" Miller, St. Vincent de Paul, South Boston
Sister Virginia Mulhern, SDNdeN, Central Region
Mr. Hung Nguyen, St. Mary, Randolph
Ms. Mary O'Rourke, St. Brendan, Dorchester
Mrs. Maribelle Ortiz, Hispanic Community/St. Patrick, Brockton
Mr. Remo Palomba, St. Thomas Aquinas, Jamaica Plain
Mrs. Anne Paradis, St. Augustine, Andover
Deacon John W. Pepi, St. Bridget, Maynard
Mrs. Jane B. Piacentini, St. George, Framingham
Mr. Wayne Pickles, Corpus Christi, Lawrence
Mr. Lee Pimentel, St. Francis of Assisi, Dracut
Mr. Joseph Puleo, St. Florence, Wakefield
Deacon Luis Rivera, North Region
Ms. Suzanne Robotham, St. Joseph, Belmont
Mr. Paul Roche, St. Bonaventure, Manomet
Ms. Susan Rudolph, St. John the Evangelist, Cambridge
Mrs. Carolyn N. Ryan, Sacred Heart, Weymouth
Deacon Kenneth N. Ryan, South Region
Mrs. Rose Shea, Cheverus Centennial School, Malden
Mr. Joseph Shubster, Holy Name, West Roxbury
Mrs. Katia Silva, Immaculate Conception, Stoughton
Ms. Angela Siraco, Our Lady of the Assumption
Mr. Don Soule, St. Martha, Plainville
Mrs. Patricia Souza, Brazilian Community/St. Anthony, Somerville
Ms. Patricia Strumm, Gate of Heaven, South Boston
Mr. John K. Sullivan, St. Gregory, Dorchester
Sister Margaret L. Sullivan, CSJ, Pastoral Center Ministries
Mr. Kam Sylvestre, Our Lady of Grace, Chelsea/Everett
Mr. Walter Symolon, St. Francis Xavier, Weymouth
Ms. Ida Toro, St. Patrick, Watertown
Mr. Paul Tousignant, St. Rita, Lowell
Ms. Mary Ellen Valeri, St. Pius V, Lynn
Ms. Mercedes Vazquez, St. Christopher, Dorchester
Mrs. Josephine Vendetti, Sacred Heart of Jesus, Cambridge
Dr. Miriam Vincent, St. Leonard of Port Maurice, Boston
Ms. Rachel Voiland, St. Lucy, Methuen
Mr. Lloyd Wajda, Archdiocese of Boston
Sister Agnes Wan, St. Joseph, Boston
Mr. Donald Wark, St. Anne, Salem
Mr. Arthur Whittemore, Department of Youth Services
Mr. John Wilhelm, St. Paul, Hamilton/Wenham
Mr. Benjamin A. Williams, St. Ann, West Bridgewater
Mr. Stephen Zrike Sr., St. Jude, Norfolk
Photos by George Martell - BCDS, Archdiocese of Boston 2014
Kartikeya, also known as Skanda, Murugan and Subramaniyan, is the Hindu god of war. He is the commander-in-chief of the army of the devas (gods) and the son of Shiva and Parvati.
Murugan is often referred to as "Tamil Kadavul" (meaning "God of Tamils") and is worshiped primarily in areas with Tamil influences, especially South India, Sri Lanka, Mauritius, Malaysia, Singapore and Reunion Island. His six most important shrines in India are the Arupadaiveedu temples, located in Tamil Nadu. In Sri Lanka, Hindus as well as Buddhists revere the sacred historical Nallur Kandaswamy temple in Jaffna and Katirkāmam Temple situated deep south.[1] Hindus in Malaysia also pray to Lord Murugan at the Batu Caves and various temples where Thaipusam is celebrated with grandeur.
In Karnataka and Andhra Pradesh, Kartikeya is known as Subrahmanya with a temple at Kukke Subramanya known for Sarpa shanti rites dedicated to Him and another famous temple at Ghati Subramanya also in Karnataka. In Bengal and Odisha, he is popularly known as Kartikeya (meaning 'son of Krittika').[2]
Other names[edit]
Like most Hindu deities, Subrahmanya is known by many other names, including Senthil, Vēlaṇ, Kumāran (meaning 'prince or child or young one'), Swaminatha (meaning 'smart' or 'clever'), Saravaṇa, Arumugam or Shanmuga (meaning 'one with six faces'), Dhandapani (meaning God with a Club), Guhan or Guruguha (meaning 'cave-dweller'), Subrahmanya, Kartikeya and Skanda (meaning 'that which is spilled or oozed).[3][4] He was also known as Mahasena and the Kadamba Dynasty kings worshiped him by this name.[5]
Vedas[edit]
The Atharva Veda describes Kumaran as 'Agnibhuh' because he is form of 'Agni' (Fire God) & Agni hold in his hand when kumaran born. The Satapatha Brahmana refers to him as the son of Rudra and the six faces of Rudra. The Taittiriya Aranyaka contains the Gayatri mantra for Shanmukha. The Chandogya Upanishad refers to Skanda as the "way that leads to wisdom". The Baudhayana Dharmasutra mentions Skanda as 'Mahasena' and 'Subrahmanya.' The Aranya Parva canto of the Mahabharata relates the legend of Kartikeya Skanda in considerable detail. The Skanda Purana is devoted to the narrative of Kartikeya.[6] The Upanishads also constantly make a reference to a Supreme Being called Guha, the indweller.
The first elaborate account of Kartikeya's origin occurs in the Mahabharata. In a complicated story, he is said to have been born from Agni and Svaha, after the latter impersonated the six of the seven wives of the Saptarishi (Seven Sages). The actual wives then become the Pleiades. Kartikeya is said to have been born to destroy the Asura Mahisha.[7] (In later mythology, Mahisha became the adversary of Durga.) Indra attacks Kartikeya as he sees the latter as a threat, until Shiva intervenes and makes Kartikeya the commander-in-chief of the army of the Devas. He is also married to Devasena, Indra's daughter. The origin of this marriage lies probably in the punning of 'Deva-sena-pati'. It can mean either lord of Devasena or Lord of the army (sena) of Devas. But according to Shrii Shrii Anandamurti, in his master work on Shiva[8] and other works, Kartikeya was married to Devasenā and that is on the ground of his name as Devasena's husband, Devasenāpati, misinterpreted as Deva-senāpati (Deva's general) that he was granted the title general and made the Deva's army general.[9]
The Ramayana version is closer to the stories told in the Puranas discussed below.
Tolkappiyam, possibly the most ancient of the extant Sangam works, dated between the 3rd century BCE and 5th century CE glorified Murugan, "the red god seated on the blue peacock, who is ever young and resplendent," as "the favoured god of the Tamils."[10] The Sangam poetry divided space and Tamil land into five allegorical areas (tinai) and according to the Tirumurugarruppatai ( c. 400–450 AD) attributed to the great Sangam poet Nakkiirar, Murugan was the presiding deity the Kurinci region (hilly area). (Tirumurugaruppatai is a deeply devotional poem included in the ten idylls (Pattupattu) of the age of the third Sangam). The other Sangam era works in Tamil that refer to Murugan in detail include the Paripaatal, the Akananuru and the Purananuru. One poem in the Paripaatal describes the veneration of Murugan thus:
"We implore thee not for boons of enjoyment or wealth,
But for thy grace beatific, love and virtuous deeds."
According to the Tamil devotional work, Thiruppugazh, "Murugan never hesitates to come to the aid of a devotee when called upon in piety or distress". In another work, Thirumurukkarrupatai, he is described as a god of eternal youth;
His face shines a myriad rays light and removes the darkness from this world.[11]
The references to Murugan can be traced back to the first millennium BCE. There are references to Murugan in Kautilya's Arthashastra, in the works of Patanjali, in Kalidasa's epic poem the Kumarasambhavam. The Kushanas, who governed from what is today Peshawar, and the Yaudheyas, a republican clan in the Punjab, struck coins bearing the image of Skanda. The deity was venerated also by the Ikshvakus, an Andhra dynasty, and the Guptas.[6] The worship of Kumāra was one of the six principal sects of Hinduism at the time of Adi Shankara. The Shanmata system propagated by him included this sect. In many Shiva and Devi temples of Tamil Nadu, Murugan is installed on the left of the main deity. The story of His birth goes as follows:
Sati immolated herself in a pyre as her father King Daksha had insulted Shiva, her Lord. She was reborn as Parvathi or Uma, daughter of the King of Himalayas, Himavan. She then married her Lord Shiva. The Devas were under onslaught from the Asuras whose leader was Soorapadman. He had been granted boons that only Lord Shiva or his seed could kill him. Fearless he vanquished the Devas and made them his slaves. The Devas ran to Vishnu for help who told them that it was merely their fault for attending Daksha's yagna, without the presence of Lord Shiva. After this, they ran to Shiva for help. Shiva decided to take action against Soorapadman's increasing conceit. He frowned and his third eye- the eye of knowledge- started releasing sparks. These were six sparks in total. Agni had the responsibility to take them to Saravana Lake. As he was carrying them, the sparks were growing hotter and hotter that even the Lord of Fire could not withstand the heat. Soon after Murugan was born on a lotus in the Saravana Lake with six faces, giving him the name Arumukhan. Lord Shiva and Parvati visited and tears of joy started flowing as they witnessed the most handsome child. Shiva and Parvathi gave the responsibility of taking care of Muruga to the six Krittika sisters. Muruga grew up to be a handsome, intelligent, powerful, clever youth. All the Devas applauded at their saviour, who had finally come to release them from their woes. Murugan became the supreme general of the demi-gods, then escorted the devas and led the army of the devas to victory against the asuras.
Legends[edit]
Given that legends related to Murugan are recounted separately in several Hindu epics, some differences between the various versions are observed. Some Sanskrit epics and puranas indicate that he was the elder son of Shiva. This is suggested by the legend connected to his birth; the wedding of Shiva and Parvati being necessary for the birth of a child who would vanquish the asura named Taraka. Also, Kartikeya is seen helping Shiva fight the newborn Ganesha, Shiva's other son, in the Shiva Purana. In the Ganapati Khandam of the Brahma Vaivarta Purana, he is seen as the elder son of Shiva and Ganesha as the younger. In South India, it is believed that he is the younger of the two. A Puranic story has Ganesha obtain a divine fruit of knowledge from Narada winning a contest with Murugan. While Murugan speeds around the world thrice to win the contest for the fruit, Ganesha circumambulates Shiva and Parvati thrice as an equivalent and is given the fruit. After winning it, he offers to give the fruit to his upset brother. After this event, Ganesha was considered the elder brother owing as a tribute to his wisdom. Many of the major events in Murugan's life take place during his youth, and legends surrounding his birth are popular. This has encouraged the worship of Murugan as a child-God, very similar to the worship of the child Krishna in north India. He is married to two wives, Valli and Devasena. This lead to a very interesting name : Devasenapati viz. Pati (husband) of Devsena and/or Senapati (commander in chief) of Dev (gods)
Kartikeya symbols are based on the weapons – Vel, the Divine Spear or Lance that he carries and his mount the peacock. He is sometimes depicted with many weapons including: a sword, a javelin, a mace, a discus and a bow although more usually he is depicted wielding a sakti or spear. This symbolizes his purification of human ills. His javelin is used to symbolize his far reaching protection, his discus symbolizes his knowledge of the truth, his mace represents his strength and his bow shows his ability to defeat all ills. His peacock mount symbolizes his destruction of the ego.
His six heads represent the six siddhis bestowed upon yogis over the course of their spiritual development. This corresponds to his role as the bestower of siddhis.
In Tamil Nadu, Murugan has continued to be popular with all classes of society right since the Sangam age. This has led to more elaborate accounts of his mythology in the Tamil language, culminating in the Tamil version of Skanda Purana, called Kandha Purānam, written by Kacchiappa Sivachariyar (1350–1420 AD.) of Kumara Kottam in the city of Kanchipuram. (He was a scholar in Tamil literature, and a votary of the Shaiva Siddhanta philosophy.)
He is married to two deities, Valli, a daughter of a tribal chief and Deivayanai (also called Devasena), the daughter of Indhra. During His bachelorhood, Lord Murugan is also regarded as Kumaraswami (or Bachelor God), Kumara meaning a bachelor and Swami meaning God. Muruga rides a peacock and wields a bow in battle. The lance called Vel in Tamil is a weapon closely associated with him. The Vel was given to him by his mother, Parvati, and embodies her energy and power. His army's standard depicts a rooster. In the war, Surapadman was split into two, and each half was granted a boon by Murugan. The halves, thus turned into the peacock (his mount) and the rooster his flag, which also "refers to the sun".[12]
As Muruga is worshipped predominantly in Tamil Nadu, many of his names are of Tamil origin. These include Senthil, the red or formidable one; Arumugam, the six-faced one; Guhan and Maal-Marugan, the son-in-law of Vishnu. Murugan is venerated throughout the Tamil year. There is a six-day period of fast and prayer in the Tamil month of Aippasi known as the Skanda Shasti. He is worshipped at Thaipusam, celebrated by Tamil communities worldwide near the full moon of the Tamil month Thai. This commemorates the day he was given a Vel or lance by his mother in order to vanquish the asuras. Thirukarthigai or the full moon of the Tamil month of Karthigai signifies his birth. Each Tuesday of the Tamil month of Adi is also dedicated to the worship of Murugan. Tuesday in the Hindu tradition connotes Mangala, the god of planet Mars and war.
Other parts of India[edit]
Historically, God Kartikeya was immensely popular in the Indian subcontinent. One of the major Puranas, the Skanda Purana is dedicated to him. In the Bhagavad-Gita (Ch.10, Verse 24), Krishna, while explaining his omnipresence, names the most perfect being, mortal or divine, in each of several categories. While doing so, he says: "Among generals, I am Skanda, the lord of war."
Kartikeya's presence in the religious and cultural sphere can be seen at least from the Gupta age. Two of the Gupta kings, Kumaragupta and Skandagupta, were named after him. He is seen in the Gupta sculptures and in the temples of Ellora and Elephanta. As the commander of the divine armies, he became the patron of the ruling classes. His youth, beauty and bravery was much celebrated in Sanskrit works like the Kathasaritsagara. Kalidasa made the birth of Kumara the subject of a lyrical epic, the Kumaarasambhavam. In ancient India, Kartikeya was also regarded as the patron deity of thieves, as may be inferred from the Mrichchakatikam, a Sanskrit play by Shudraka, and in the Vetala-panchvimshati, a medieval collection of tales. This association is linked to the fact that Kartikeya had dug through the Krauncha mountain to kill Taraka and his brothers (in the Mrichchakatikam, Sarivilaka prays to him before tunnelling into the hero's house).
However, Kartikeya's popularity in North India receded from the Middle Ages onwards, and his worship is today virtually unknown except in parts of Haryana. There is a very famous temple dedicated to Him in the town of Pehowa in Haryana and this temple is very well known in the adjoining areas, especially because women are not allowed anywhere close to it. Women stay away from this temple in Pehowa town of Haryana because this shrine celebrates the Brahmachari form of Kartikeya. Reminders of former devotions to him include a temple at Achaleshwar, near Batala in Punjab, and another temple of Skanda atop the Parvati hill in Pune, Maharashtra. Another vestige of his former popularity can be seen in Bengal and Odisha, where he is worshipped during the Durga Puja festivities alongside Durga. Lord Subramanya is the major deity among the Hindus of northern Kerala. Lord Subramanya is worshipped with utmost devotion in districts of Dakshina Kannada and Udupi in the state of Karnataka. Rituals like nagaradhane are unique to this region.
Kartikeya also known as Kartik or Kartika is also worshipped in West Bengal, and Bangladesh on the last day of the Hindu month of 'Kartik'. However, the popularity of Kartik Puja (worshipping Kartik) is decreasing now, and Lord Kartik is primarily worshipped among those who intend to have a son. In Bengal, traditionally, many people drop images of Kartik inside the boundaries of different households, who all are either newly married, or else, intend to get a son to carry on with their ancestry. Lord Kartik is also associated to the Babu Culture prevailed in historic Kolkata, and hence, many traditional old Bengali paintings still show Kartik dressed in traditional Bengali style. Also, in some parts of West Bengal, Kartik is traditionally worshipped by the ancestors of the past royal families too, as in the district of Malda. Kartik Puja is also popular among the prostitutes. This can probably be linked to the fact that, the prostitutes mostly got clients from the upper class babu-s in old Kolkata, who all, in turn, had been associated to the image of Kartik (as discussed above). In Bansberia (Hooghly district) Kartik Puja festival is celebrated like Durga puja of Kolkata, Jagadhatri puja in Chandannagar for consecutive four days. The festival starts on 17 November every year and on 16 November in case of Leap year.[13] Some of the must see Puja committees are Bansberia Kundugoli Nataraj, Khamarapara Milan Samity RadhaKrishna, Kishor Bahini, Mitali Sangha, Yuva Sangha, Bansberia Pratap Sangha and many more.
In Durga Puja in Bengal, Kartikeya is considered to be a son of Parvati or Durga and Shiva along with his brother Ganesha and sisters Lakshmi and Saraswati.[14]
Kartikeya is worshiped during Durga Puja in Odisha as well as in various Shiva temples throughout the year. Kartik puja is celebrated in Cuttack along with various other parts of the state during the last phases of Hindu month of Kartik. Kartik purnima is celebrated with much joy and in a grand fashion in Cuttack and other parts in the state.
Murugan is adored by both Tamil Hindus and Sinhalese Buddhists in Sri Lanka. Numerous temples exist throughout the island. He is a favorite deity of the common folk everywhere and it is said he never hesitates to come to the aid of a devotee when called upon. In the deeply Sinhalese south of Sri Lanka, Murugan is worshipped at the temple in Katirkāmam, where he is known as Kathiravel or Katragama Deviyo (Lord of Katragama) . This temple is next to an old Buddhist place of worship. Local legend holds that Lord Murugan alighted in Kataragama and was smitten by Valli, one of the local aboriginal lasses. After a courtship, they were married. This event is taken to signify that Lord Murugan is accessible to all who worship and love him, regardless of their birth or heritage. The Nallur Kandaswamy temple, the Maviddapuram Kandaswamy Temple and the Sella Channithy Temple near Valvettiturai are the three foremost Murugan temples in Jaffna. The Chitravelayutha temple in Verukal on the border between Trincomalee and Batticaloa is also noteworthy as is the Mandur Kandaswamy temple in Batticaloa. The late medieval-era temple of the tooth in Kandy, dedicated to the tooth relic of the Buddha, has a Kataragama deiyo shrine adjacent to it dedicated to the veneration of Skanda in the Sinhalese tradition. Almost all buddhist temples house a shrine room for Kataragama deviyo(Murugan)reflecting the significance of Murugan in Sinhala Buddhism,
Based on archeological evidence found, it is believed that the Kiri Vehera was either renovated to build during the 1st century BCE. There are number of others inscriptions and ruins.[15]
By the 16th century the Kathiravel shrine at Katirkāmam had become synonymous with Skanda-Kumara who was a guardian deity of Sinhala Buddhism.[16] The town was popular as a place of pilgrimage for Hindus from India and Sri Lanka by the 15 the century. The popularity of the deity at the Kataragama temple was also recorded by the Pali chronicles of Thailand such as Jinkalmali in the 16th century. There are number of legends both Buddhist and Hindu that attribute supernatural events to the very locality.[16] Scholars such as Paul Younger and Heinz Bechert speculate that rituals practiced by the native priests of Kataragama temple betray Vedda ideals of propitiation. Hence they believe the area was of Vedda veneration that was taken over by the Buddhist and Hindus in the medieval period.[17]
Lord Murugan is one of the most important deities worshipped by Tamil people in Malaysia and other South-East Asian countries such as Singapore and Indonesia. Thai Poosam is one of the important festivals celebrated. Sri Subramanyar Temple at Batu Caves temple complex in Malaysia is dedicated to Lord Murugan.
The main temples of Murugan are located in Tamil Nadu and other parts of south India. They include the Aru Padaiveedu (six abodes) — Thiruchendur, Swamimalai, Pazhamudircholai, Thirupparangunram, Palani (Pazhani), Thiruthani and other important shrines like Mayilam, Sikkal, Marudamalai, Kundrathur, Vadapalani, Kandakottam, Thiruporur, Vallakottai, Vayalur, Thirumalaikoil, Pachaimalai and Pavalamalai near Gobichettipalayam. Malai Mandir, a prominent and popular temple complex in Delhi, is one of the few dedicated to Murugan in all of North India apart from the Pehowa temple in Haryana.
There are many temples dedicated to Lord Subramanya in Kerala. Amongst them are Atiyambur Sri Subramanya Temple in Kanhangad Kasaragod, Payyannur Subramanya Swamy temple in Payyanur, Panmana Subramanya Swamy temple in Panmana and the Subramanya temple in Haripad. There is a temple in Skandagiri, Secunderabad and one in Bikkavolu, East Godavari district in the state of Andhra Pradesh. In Karnataka there is the Kukke Subramanya Temple where Lord Murugan is worshiped as the Lord of the serpents. Aaslesha Bali, Sarpa Samskara with nagapathista samarpa are major prayers here. There is a temple called Malai Mandir in South Delhi. Malai means hill in Tamil. Mandir means temple in Hindi.
The key temples in Sri Lanka include the sylvan shrine in Kataragama / (Kadirgamam) or Kathirkamam in the deep south, the temple in Tirukovil in the east, the shrine in Embekke in the Kandyan region and the famed Nallur Kandaswamy temple in Jaffna. There are several temples dedicated to Lord Murugan in Malaysia, the most famous being the Batu Caves near Kuala Lumpur. There is a 42.7-m-high statue of Lord Murugan at the entrance to the Batu Caves, which is the largest Lord Murugan statue in the world. Sri Thandayuthapani Temple in Tank Road, Singapore is a major Hindu temple where each year the Thaipusam festival takes place with devotees of Lord Muruga carrying Kavadis seeking penance and blessings of the Lord.
In the United Kingdom, Highgate Hill Murugan temple is one of the oldest and most famous. In London, Sri Murugan Temple in Manor park is a well-known temple. In Midlands, Leicester Shri Siva Murugan Temple is gaining popularity recently. Skanda Vale in West Wales was founded by Guruji, a Tamil devotee of Subramaniam, and its primary deity is Lord Murugan. In Australia, Sydney Murugan temple in Parramatta (Mays Hill), Perth Bala Muruguan temple in Mandogalup and Kundrathu Kumaran temple in Rockbank, Melbourne are major Hindu temples for all Australian Hindus and Murugan devotees. In New Zealand, there is a Thirumurugan Temple in Auckland and a Kurinji Kumaran Temple in Wellington, both dedicated to Lord Murugan. In the USA, Shiva Murugan Temple in Concord, Northern California and Murugan Temple of North America[18] in Maryland, Washington DC region are popular. In Toronto, Canada, Canada Kanthasamy Temple is known amongst many Hindus in Canada. In Dollard-des-Ormeaux, a suburb of the city of Montreal in Canada, there is a monumental temple of Murugan. The Sri Sivasubramaniar Temple, located in the Sihl Valley in Adliswil, is the most famous and largest Hindu temple in Switzerland.[19]
series dedicated to the Tillamook Air Museum hangar..which is in itself most unique...as depicted on the map, these large all wooden hangars were built at coastal locations to house blimps during WW2.....
this from Wikipedia...
US Navy airships during World War II
From Wikipedia, the free encyclopedia
The United States Navy proposed to the U.S. Congress the development of a lighter-than-air station program for anti-submarine patrolling of the coast and harbors. This program proposed, in addition to the expansion at NAS and Lakehurst, the construction of new stations. The original contract was for steel hangars, 960 ft (290 m) long, 328 ft (100 m) wide and 190 ft (58 m) high, helium storage and service, barracks for 228 men, a power plant, landing mat, and a mobile mooring mast.
The Second Deficiency Appropriation Bill for 1941 passed in July 1941, changing the authorization to the construction of eight facilities to accommodate a total of 48 airships (as requested in 1940). But due to rationing of steel, the large hangars were built of wood. Standardized plans were drawn up by the Navy Department Bureau of Yards and Docks with Arsham Amirikian acting as principal engineer.
This resulting design was 1,075 ft (328 m) long, 297 ft (91 m) wide and 171 ft (52 m) high. the structure used fifty-one timber trusses resting on concrete frames containing two-story workshop and office areas. At each end concrete and wood structures support 121 m (397 ft) tall rolling doors. Seventeen of these wooden hangars were completed by the Navy Department Bureau of Yards and Docks in 1943. Some of these new hangars were built at Lakehurst, Moffett, Weymouth and Weeksville; bases which already had metal hangars.
ROMA ARCHEOLOGICA & RESTAURO ARCHITETTURA 2020. «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. The NYT (18 Aug. 2020) & Scuderie del Quirinale / You-Tube (13 Apr. 2020). S.v., "Raffaello architetto", in: The NYT (06 March 2020); Università di Padova (20/07/2020); Archivio di Stato di Mantova (2020); Jhon Correa / Facebook (1 July 2020) & Prof. Cammy Brothers (2001). wp.me/pbMWvy-uQ
1). ROME - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. Scuderie del Quirinale (5 March - June 2020).
A monographic exhibition with over two hundred masterpieces among paintings, drawings and comparative works, dedicated to Raffaello on the 500th anniversary of his death, which took place in Rome on April 6, 1520 at the age of just 37 years old.
The exhibition, which finds inspiration particularly in the Raffaello's fundamental Roman period which consecrated him as an artist of incomparable and legendary greatness, tells his whole complex and articulated creative path with richness of detail through a vast corpus of works, for the first time exposed all together.
Many institutions involved have contributed to enrich the exhibition with masterpieces from their collections: among these, in Italy, the National Galleries of Ancient Art, the National Art Gallery of Bologna, the Museum and the Real Bosco di Capodimonte, the National Archaeological Museum of Naples, the Brescia Museums Foundation, and abroad, in addition to the Vatican Museums, the Louvre, the National Gallery of London, the Prado Museum, the National Gallery of Art in Washington, the Albertina in Vienna, the British Museum, the Royal Collection, the Ashmolean Museum in Oxford, the Musée des Beaux-Arts in Lille.
Fonte / source:
--- Scuderie del Quirinale (5 March - June 2020).
www.scuderiequirinale.it/mostra/copia-di-raffaello
2.1). ROMA - «Raffaello 1520-1483», in: Intervento delle Scuderie del Quirinale per la maratona del MiBACT "Italia chiamò" / Scuderie del Quirinale / You-Tube (Mar 13, 2020).
www.youtube.com/watch?v=e8l6q9ywLxY&t=112s
2.2). ROME - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. / English / Scuderie del Quirinale / You-Tube (Apr. 13, 2020). www.youtube.com/watch?v=s58gYvvNrKQ&t=61s
3). ROMA - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. Scuderie del Quirinale (05/03 - 02/06/2020).
Il 6 aprile 1520 muore a Roma, a trentasette anni, Raffaello Sanzio, il più grande pittore del Rinascimento. La città sembra fermarsi nella commozione e nel rimpianto, mentre la notizia della scomparsa si diffonde con incredibile rapidità in tutte le corti europee. S’interrompeva non solo un percorso artistico senza precedenti, ma anche l’ambizioso progetto di ricostruzione grafica della Roma antica, commissionato dal pontefice, che avrebbe riscattato dopo secoli di oblio e rovina la grandezza e la nobiltà della capitale dei Cesari, affermando inoltre una nuova idea di tutela. Sepolto secondo le sue ultime volontà nel Pantheon, simbolo della continuità fra diverse tradizioni di culto, forse l’esempio più emblematico dell’architettura classica, Raffaello diviene immediatamente oggetto di un processo di divinizzazione, mai veramente interrotto, che ci consegna oggi la perfezione e l’armonia della sua arte.
A distanza di cinquecento anni, questa mostra racconta la sua storia e insieme quella di tutta la cultura figurativa occidentale che l’ha considerato un modello imprescindibile. La mostra, articolata secondo un’idea originale, propone un percorso che ripercorre a ritroso l’avventura creativa di Raffaello, da Roma a Firenze, da Firenze all’Umbria, fino alla nativa Urbino. Un incalzante flash-back che consente di ripensare il percorso biografico partendo dalla sua massima espansione creativa negli anni di Leone X. Risalendo il corso della vita di Raffaello di capolavoro in capolavoro, il visitatore potrà rintracciare in filigrana la prefigurazione di quel linguaggio classico che solo a Roma, assimilata nel profondo la lezione dell’antico, si sviluppò con una pienezza che non ha precedenti nella storia dell’arte. Grazie ad un numero eccezionale di capolavori provenienti dalle maggiori raccolte italiane ed europee, la mostra organizzata dalle Scuderie del Quirinale insieme con le Gallerie degli Uffizi, costituisce un’occasione ineguagliabile per osservare da vicino le invenzioni dell’Urbinate. Il suo breve, luminoso percorso ha cambiato per sempre la storia delle arti e del gusto: Raffaello rivive nelle sale dell’esposizione che lo celebra come genio universale.
Fonte / source:
--- Scuderie del Quirinale (05/03 - 02/06/2020).
www.scuderiequirinale.it/mostra/raffaello-000
3). ROME «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. The NYT (18 Aug. 2020).
ROME - In the Virtual (and Actual) Footsteps of Raphael - In Italy and beyond, the plan was to celebrate the 500th anniversary of the Renaissance artist’s death with great fanfare. Then came the pandemic, and the virtual world stepped in. The NYT (18 Aug. 2020).
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Also see:
--- ROME - Rome Celebrates the Short, but Beautiful, Life of Raphael - Amid new coronavirus restrictions on museums in Italy, a blockbuster show traces the artistʼs life from finish to start. The NYT (06 March 2020).
www.nytimes.com/2020/03/06/arts/raphael-rome-coronavirus....
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This was supposed to be the year of Raphael. Five hundred years after his death at 37, the Renaissance master was due to receive the exalted rollout reserved for artistic superstars: blockbuster museum shows in Rome and London; conferences and lectures at universities and cultural centers around the world; flag-waving and wreath-laying in his Italian hometown, Urbino. There was even the tang of controversy when the advisory committee of Florence’s Uffizi Gallery resigned en masse to protest the inclusion of a precious papal portrait in the big exhibition at Rome’s Scuderie del Quirinale. Then the coronavirus hit and Raphael’s annus mirabilis turned into the world’s annus horribilis.
When news of the handsome young artist’s death broke in Rome on April 6, 1520, Pope Leo X wept and church bells tolled all over the city.
Half a millennium later, Rome was in lockdown along with the rest of Italy as deaths from the virus spiraled. The Scuderie show, a once-in-a-lifetime gathering of more than 200 works (120 by Raphael) from all over the world, was forced to shut its doors after just three days, despite having presold a record 70,000 tickets. Raphael’s tomb in the Pantheon was supposed to be adorned with a red rose every day of 2020 to commemorate his death — but the ancient temple was also shuttered because of the virus. Lectures and conferences were canceled, postponed or moved online.
Poor Raphael. Last year, the 500th anniversary of Leonardo da Vinci’s death came off without a hitch. Raphael’s devotees hoped that this
year’s celebrations would restore the artist’s luster, which has dimmed over the past centuries. When the world fell ill this past winter,
Raphael was one of the casualties. But all is not lost. The Scuderie show reopened on June 2 and will remain up until the end of August. The Scuderie’s president, Mario de Simoni, had expected as many as 500,000 people to see the show pre-virus, but now says the number probably won’t exceed 160,000. For those unable to attend in person, the Scuderie has released an English-language version of its excellent video, recapping the highlights of the exhibition, room by room. You’ll want to hit the pause button in Room 2 to admire two masterpieces on loan from the Louvre: a selfportrait with a friend and the portrait of Baldassare Castiglione, one of the glories of Renaissance portraiture. The close-ups of his paintings of women in Room 6 testify to the artist’s passionate appreciation of feminine beauty. Other Scuderie videos (in Italian) delve into particular aspects of his genius — for instance, the jewelry worn by his female subjects, or the literary world he moved in.
Tour guides such as Clam Tours and Joy of Rome now offer virtual journeys in which small groups can zoom around Italy in the footsteps of the artist. On Sept. 13, for example, you can join the Renaissance specialist Antonio Forcellino and other Italian art experts on Clam Tour’s virtual exploration of Raphael’s incomparable frescoes of the four sibyls at Rome’s Santa Maria della Pace church ($25). Check out Joy of Rome’s free two-minute video about Raphael’s frescoes at the Villa Farnesina to see if you’d like to sign up for a two-and-a-half hour virtual tour (prices on request).
Even on a laptop screen, Raphael’s ever-evolving craftsmanship and quicksilver brilliance are apparent. “The year of Raphael has not
been ruined, but simply modified,” said Marzia Faietti, a curator of the Scuderie show. “Since many conferences and lectures have been
put off until next year, in a sense there will be two years of Raphael.”
For Italians, a silver lining of the pandemic has been the opportunity to relish their cultural treasures without the tourist hordes. “I cried,”
said Francesca Pagliaro, founder of the Joy of Rome tour company, of the experience of standing alone in the Vatican’s recently reopened
Sala di Costantino — one of four rooms in the museum frescoed by Raphael and his students, and which you can view here. “It’s the first
time in five years that I’ve seen the Stanze without scaffolding — and I had it to myself,” Ms. Pagliaro said. “It was magical.” Americans, barred from European travel for the foreseeable future, will have to make do with all this virtual magic. Not ideal — but Raphael’s magic is powerful, subtle and enduring enough to withstand the challenge.
The spirit of Urbino
I can attest to this because back in November 2019, I had the opportunity to follow in Raphael’s actual, not virtual, footsteps in Italy. I stood
shivering in the room where he was born in Urbino in 1483. I knelt at the austere tomb in a niche inside the Pantheon where he was
interred 37 years later. I feasted my eyes not only on paintings and frescoes, but on the humble church and glorious Roman chapel that
attest to his emerging genius for architecture. My pilgrimage would be impossible today — but thanks to the wonders of the internet and
the resourcefulness of Italy’s leading cultural institutions, I can remotely retrace my steps, refresh my memories and relive the
revelations.
The first revelation came, aptly, in Urbino’s Palazzo Ducale, the magnificent Renaissance palace constructed in the late 15th century by the
humanist and warlord Federico da Montefeltro that now houses the Galleria Nazionale delle Marche. Judge the magnificence for yourself
by clicking through Google Images’ impressive photo archive. Another click puts you face to face with the museum’s sole work by Raphael
— the haunting portrait known as “La Muta” (“The Mute Woman”). As in so many of his portraits, Raphael posed this stern beauty against a solid dark background, eschewing any visual cues that would evoke a sense of place.
How, I wondered, did Urbino influence the art of its most famous son?
I posed this question to Peter Aufreiter, then director of the Galleria Nazionale delle Marche, when I sat down with him in his office in the
Palazzo Ducale. Mr. Aufreiter’s response was to click on an image of Raphael’s 1507 portrait of Federico’s son, Duke Guidobaldo da
Montefeltro (now in the Uffizi), and then summon me to the window. “Look at the hillside across the valley and that house at the base of
the hill — it’s the same background Raphael put in his painting of Guidobaldo.” You can see exactly what Mr. Aufreiter meant by using the
magnify feature on this online image. Urbino’s steep green landscape, limpid light and crystalline architecture — you can also get a good sense of it here — imprinted themselves on the artist’s young mind and surface repeatedly in his work.
Even though Raphael spent most of his career in Florence and Rome, Mr. Aufreiter insists that Urbino, whose cityscape has changed little
since the Renaissance, is where you can feel his spirit most intensely.
The spirit is palpable in the artisans’ quarter surrounding the house where Raphael was born, the son of the local court painter Giovanni
Santi. Near the summit of the ski-slope-pitched Via Raffaello, just a stone’s throw from the rather pompous bronze monument of the artist
erected in 1897, the Casa Natale di Raffaello has been preserved as a museum. There’s a rather rudimentary virtual tour on its website, but
you’ll get a better feel for the interior and exterior spaces in this YouTube video. In these bare simple rooms and the deep brick courtyard
they enclose, little imagination is required to dial the scene back to Raphael’s apprenticeship in the last years of the 15th century. Giovanni
Santi’s bottega (workshop) occupied the ground floor, and the future master grew up amid the bustle of painters grinding pigments,
dabbing madonnas and trading in art supplies.
Father and son conducted a more exalted commerce at Urbino’s Palazzo Ducale. Fabricated of brick, stone and flawless geometry, this
palace was one of the glories of the Italian Renaissance — not only for its divine architecture, but for the refined elegance of the nobles
who gathered here. This video captures some facets of the palace’s perfection — the way its silhouette pierces the profile of surrounding
hills, the ideal proportions of its noble courtyard, the interplay of volume and decoration in its interior.
Baldassare Castiglione set his 1528 masterpiece, “The Book of the Courtier,” in this storied palace — and it was here that the young
Raphael polished his manners, sharpened his wit, cultivated invaluable connections and acquired a lifelong passion for classical antiquity.
Raised at court, Raphael was pursued by the powerful (Popes Julius II and Leo X), esteemed by the brilliant (Castiglione and the Urbinoborn
architect Donato Bramante were close friends) and adored by the beautiful. “Raphael was a very amorous person,” wrote Giorgio Vasari, his first biographer. It was Vasari who originated the claim that Raphael died after an overindulgence in sex with his Roman mistress, Margherita Luti. Whatever really killed him on April 6, 1520, Raphael accomplished much and rose high in his brief life — but he never ceased to be “il maestro Urbinate,” the master from Urbino.
A couch-surfing brush-for-hire.
Orphaned when his father died in 1494 (his mother had died three years earlier), Raphael spent his teenage years as an apprentice before
undertaking commissions in Umbria and Tuscany. It’s likely that he was in Florence by 1504 — not as a permanent resident but rather a
couch-surfing brush-for-hire.
Though Raphael’s footsteps in Florence are faint, there is no question that he encountered the works of both Leonardo da Vinci and
Michelangelo here — including, very likely, the Mona Lisa, which you can view here, and the marble statue of David, which you can see
and read about on the Accademia’s detailed website. Critics and connoisseurs have been measuring this Renaissance trio against each other for 500 years now. Florence’s Uffizi Gallery is the ideal place to revisit this rivalry, both in person and virtually. After a recent renovation, paintings by the big three have been put on display in two beautifully lit adjoining rooms, and you can find them on the Uffizi website.
To my eyes, neither Michelangelo nor Leonardo ever matched the sheer painterly virtuosity of the fringed white collar that Raphael stitched around the neck of the cloth merchant Agnolo Doni, or the faint dent he incised between the young businessman’s anxious brows (use the magnify function to zoom in on this image). Agnolo’s 15-year-old bride, Maddalena Strozzi, hangs beside him, posed like the Mona Lisa with bejeweled hands clasped on her lap, but clad in a kaleidoscope of watered red silk, embroidered blue damask and shimmering gauze. Across the Arno are the glories of the Pitti Palace’s Galleria Palatina — the largest collection of Raphael’s works outside the Vatican. Unlike the Uffizi, the Pitti Palace retains the ambience and layout of an aristocratic residence: Paintings are stacked three deep in gilded high-ceilinged chambers; works are arranged idiosyncratically rather than chronologically; and the lighting can be maddeningly inadequate. Luckily for remote visitors, the lighting is much better on the palace’s website, as well as in the Italian and Spanish language videos about the museum’s treasures, posted here.
To the Eternal City
Raphael was summoned to Rome in 1508 by Pope Julius II, and he remained there until his death in 1520. Those 12 final years in the
Eternal City marked the apogee of his career. Painter, architect, entrepreneur, archaeologist, pioneer printmaker, Raphael became the
prototype of the artist as celebrity — the Andy Warhol of the Renaissance.
In pre-pandemic Rome, visitors had to endure the lines and tour groups that plagued the Vatican Museums in order to spend a few crowded moments with one of Raphael’s supreme accomplishments: the four papal chambers, known as the Stanze di Raffaello, that the artist and his workshop frescoed between 1508 and 1520. These days, in-person visitors to the reopened Vatican Museums enjoy the Stanze along with the nearby Sistine Chapel in ideal conditions. But remote visits can also be rewarding, thanks to the beautifully produced videos and virtual tours now available on the Vatican’s website. With the click of a mouse, you can hop back and forth between the virtual Sistine Chapel ceiling and the Raphael Stanze and decide for yourself which is the greater masterpiece.
“Everything he had in art, he had from me,” the curmudgeonly Michelangelo once grumbled of his younger rival. When you view their
roughly contemporaneous fresco cycles one after the other (or side by side on your computer), it’s clear that Raphael did much more than
borrow. “The School of Athens,” the most celebrated work in the Stanze, has the propulsive tension of a film paused at its climactic scene.
Cast members — a mix of classical philosophers and Renaissance savants — converse, argue, scribble, read and declaim on a sprawling,
but unified, “set” framed by classical architecture. By contrast, Michelangelo’s Sistine ceiling, for all its bravura, reads like a series of
static cels.
After the Vatican’s Raphael Stanze, a logical next stop, whether actually or virtually, is the Villa Farnesina, with its two beguiling frescoed
loggias — “The Triumph of Galatea” in one of the loggias and “Cupid and Psyche” in the other. Despite the name, this riverside Trastevere landmark is neither a villa nor originally a Farnese property, but rather a suburban pleasure pavilion that Agostino Chigi built for himself in the early 16th century. Chigi brought in the finest artists of the day to fresco the loggias; the result is a delightful crazy quilt of mythological scenes and astrological symbols. Raphael’s “Galatea,” with her wind-whipped tresses, elegantly torqued bare torso and dolphin-powered, scallop-shell raft, has become an icon of High Renaissance grace and wit, and you can see it and other highlights in the villa’s video archive. Even if you don’t speak Italian, the short films are worth delving into for the imagery alone.
From painting to architecture
In the last phase of his career, Raphael increasingly turned from painting to architecture. Sadly, his major architectural achievements — the grand unfinished Villa Madama perched on a wooded hill two miles north of the Vatican, and the classically inspired Raphael loggias inside the Vatican’s Apostolic Palace — were inaccessible to the public even before the pandemic, and remain so. To get a sense of Raphael’s architectural genius, make (or click) your way to the church of Santa Maria del Popolo in the piazza of the same name at the northwest edge of the historic center. Like so many transplants, Raphael fell under the spell of the Eternal City’s classical substructure: Rome itself, its layers, its ruins and relics, its ceaseless commerce with the past, became a source of inspiration. The chapel he designed for Chigi inside the Popolo church evinces just how deeply and fruitfully Raphael internalized this inspiration. At first glance, it’s just another church chapel — tight, high, adorned with art and inlaid with precious stone. But on this site you can glimpse the almost miraculous geometry of this space — the interplay of disc and dome, the rhythm set up between the vertical pleats of the Corinthian pilasters and the elongated triangles of the twin red marble pyramids that mark the Chigis' graves. Fittingly, the artist who devoted the final years of his career to measuring, cataloging, preserving and mapping Roman antiquities, was laid to rest in the greatest classical structure to survive the ages: the Pantheon. If a trip to the physical Pantheon is not in the cards, you can drop in with Tom Hanks as your guide in this clip from the film “Angels and Demons.” As for his tomb — an easy-to-miss niche with a statue of the Virgin, modest and vague, presiding over the glassed-in coffin — you can view it here.
Marzia Faietti, curator of Rome’s Scuderie show, has been struck by how the virus has enhanced Raphael’s reputation and heightened
awareness of the twin beauties of his art and character. “Young people in particular have reacted with an outpouring of enthusiasm and
benevolence which I really didn’t expect,” she said. “The pandemic has brought suffering to so many, but the year of Raphael will be
remembered more vividly, not despite the virus, but because of it.”
Fonte / source:
--- The NYT (18 Aug. 2020).
www.nytimes.com/2020/08/18/travel/in-the-virtual-and-actu...
Foto / fonte / source:
--- ROMA - «Raffaello 1520-1483», et al., Scuderie del Quirinale / You-Tube (05/03 - 02/06/2020) (08/2020).
www.youtube.com/user/ScuderieQuirinale/videos
4.). ROMA - «Raffaello 1520-1483»., in: "Raffaello architetto e la Lettera a Papa Leone X." Università di Padova (20/07/2020).
Artista dal talento straordinario, affermato, corteggiato, desiderato. Questo, ma non solo questo, fu Raffaello Sanzio (1483-1520): l'esperienza come architetto, lo studio e l'impegno per la tutela degli edifici antichi di Roma sono di importanza centrale nel suo percorso, a partire dalla realizzazione di opere come la Cappella Chigi e Villa Madama, fino alla stesura, insieme a Baldassarre Castiglione, della Lettera a Papa Leone X. La grande mostra Raffaello 1520-1483, allestita alle Scuderie del Quirinale di Roma, prorogata fino al 30 agosto, dedica ampio spazio alla sua appassionata attività nel campo dell'architettura.
"Sin dai primi anni di formazione, l'interesse di Raffaello per l'architettura, in particolare per quella del mondo antico, è fortemente presente - racconta il professor Zaggia al Bo Live - Fino a sfociare in un'opera fondamentale come Lo sposalizio della vergine, in cui compare un tempio a pianta centrale sullo sfondo che interpreta in modo molto chiaro le sperimentazioni del suo tempo in ambito architettonico. A questa sperimentazione dell'architettura sul piano della rappresentazione, segue poi, con il trasferimento di Raffaello a Roma tra il 1508 e il 1509 e l'incontro con Bramante, un interesse concreto rivolto alla costruzione e alla progettazione vera e propria. Da questo punto di vista, il rapporto che si instaura tra Raffaello e Bramante per lo studio dell'architettura antica, conservata all'interno della città, diventa fondamentale punto di partenza per un approfondimento che aprirà strade nuove all'architettura successiva. Con la morte di figure di riferimento, come Bramante appunto, Raffaello diventa la personalità più importante che opera nel campo dell'architettura all'interno dei grandi cantieri pontifici. Si apre così una stagione breve in cui le opere realizzate da Raffaello saranno numerose e importanti: alcune realmente costruite, altre solo progettate".
In questo contesto si inserisce la Lettera a Papa Leone X, scritta nel 1519 da Raffaello e Baldassarre Castiglione, il raffinato autore del Cortegiano (ai due, uniti da amicizia e stima reciproca, è dedicata una mostra al Palazzo Ducale di Urbino, dal titolo Baldassarre Castiglione e Raffaello.Volti e momenti della civiltà di corte), sul tema della tutela e dello studio degli edifici antichi. La premessa al documento è rintracciabile nei fatti avvenuti qualche anno prima: nell'estate del 1515, infatti, Leone X nomina Raffaello præfectus marmorum et lapidum omnium (dal 1514 l'Urbinate già dirigeva la fabbrica di San Pietro). La lettera dedicatoria, la cui prima edizione venne inserita all'interno delle opere di Baldassare Castiglione pubblicate a Padova nel 1733, si apre così: "Sono molti, padre santissimo, i quali misurando col loro piccolo giudizio le cose grandissime che delli romani circa l’arme, e della città di Roma circa al mirabile artificio, ai ricchi ornamenti e alla grandezza degli edifici si scrivono, quelle più presto stimano favolose che vere. Ma altrimenti a me suole avvenire; perché considerando dalle ruine, che ancor si veggono di Roma, la divinità di quegli animi antichi, non istimo fuor di ragione il credere che molte cose a noi paiono impossibili, che ad essi erano facilissime".
Nella prima parte Raffaello esalta la grandezza del passato, dichiara le proprie competenze in ambito architettonico e invita il pontefice a intervenire per garantire la tutela dei monumenti antichi, da salvare dal degrado. Nella seconda invece si concentra su questione più tecniche, introducendo anche la descrizione di uno strumento per la misurazione degli edifici antichi di sua invenzione: "Farassi adunque un instromento tondo e piano, come un astrolabio, il diametro del quale sarà due palmi o più o meno, come piace a chi vuole adoperarlo, e la circonferenza di questo istromento si partirà in otto parti giusti, e a ciascuna di quelle parti si porrà il nome d’uno degli otto venti, dividendola in trentadue altre parti picciole, che si chiameranno gradi [...] Con questo adunque misureremo ogni sorte di edificio, di che forma sia, o tondo o quadro o con istrani angoli e svoglimenti quanto dir si possa".
"L'importanza della lettera risiede nei principi enunciati all'inizio del testo, in cui Raffaello e Baldassarre Castiglione sostengono la necessità e l'urgenza di tutelare i monumenti antichi, per trasmetterle alle generazioni future - conclude Zaggia -. Non a caso la lettera, pubblicata alla fine del Settecento, una volta riconosciuto l'autore in Raffaello, diventa il punto di partenza per la legislazione adottata successivamente dagli Stati europei per la protezione del patrimonio artistico e culturale. Erede ultimo di questa tradizione è l'articolo 9 della nostra Costituzione".
Fonte/ source:
--- Università di Padova (20/07/2020).
ilbolive.unipd.it/it/news/raffaello-architetto-lettera-pa...
4.1). ROMA / Archivio di Stato di Mantova (2020): «Raffaello 1520-1483»., "Raffaello architetto e la Lettera a Papa Leone X." S.v., Lettera a papa Leone X di Raffaello e Baldassarre Castiglione; in: Archivio di Stato di Mantova (2020).
Nella galleria fotografica potrete scorrere la lettera di Raffaello e Baladassare Castiglione a papa Leone X. Raffaello e Baldassarre Castiglione, Lettera a papa Leone X, s.d. [1519]. Manoscritto cartaceo costituito da 6 carte di formato 220 x 290 mm circa, ripiegate a formare fascicoletto non rilegato di 24 facciate, di cui 21 scritte, 3 bianche. ASMn, Archivio Castiglioni (acquisto 2016), busta 2, n. 12.
Fonte / source:
--- Lettera a papa Leone X di Raffaello e Baldassarre Castiglione, in: Archivio di Stato di Mantova (2020).
www.archiviodistatomantova.beniculturali.it/index.php?it/...
4.2). ROMA - «Raffaello 1520-1483». Raffaello a Roma è un percorso a ritroso dal 1520 al 1483. Scuderie del Quirinale (05/03 - 02/06/2020), in: Jhon Correa / Facebook (1 July 2020). www.facebook.com/jhon.correa.7549
4.3). ROMA - «Raffaello 1520-1483». Lettera a papa Leone X di Raffaello e Baldassarre Castiglione. S.v.,
Prof. Cammy Brothers, “Architecture, History, Archaeology: Drawing Ancient Rome in the Letter to Leo X & in Sixteenth-Century Practice,” in Coming About…A Festschrift for John Shearman, ed. Lars R. Jones and Louisa C. Matthew. Cambridge: Harvard University Art Museums (2001): 135–40 [in PDF].
Fonte / source:
--- Prof. Cammy Brothers / academia.edu. (2020).
The Brihadeshwara Temple at Thanjavur in the Indian state of Tamil Nadu, is a Hindu temple dedicated to Shiva. It is an important example of Tamil architecture achieved during the Chola dynasty. The temple is part of the UNESCO World Heritage Site known as the "Great Living Chola Temples".
This is one of the largest temples in India and one of India's most prized architectural sites. Built by emperor Raja Raja Chola I and completed in 1010 AD. Brihadeshwara Temple, also popularly known as the 'Big Temple', turned 1000 years old in 2010.
Thanjavur Periya Kovil stands amidst fortified walls that were probably added in the 16th century. The vimana (or temple tower) is 66 m high and is among the tallest of its kind in the world. The Kumbam (Kalasha or Chikharam, the apex or the bulbous structure on the top) of the temple is carved out of a single rock and it weighs around 80 tons. There is a big statue of Nandi (sacred bull), carved out of a single rock, at the entrance measuring about 16 feet long and 13 feet high. The entire temple structure is made out of granite, the nearest sources of which are close to Tiruchirappalli, about 60 km to the west of Thanjavur.
HISTORY
The temple had its foundations laid out by the Tamil emperor Arulmozhivarman, popularly called Rajaraja Chola I,
in 1002 CE, as the first of the great Tamil Chola building projects.
The Brihadeshwarar Temple was built to grace the throne of the Chola empire in compliance to a command given to him in his dream. The scale and grandeur is in the Chola tradition. An axial and symmetrical geometry rules the temple layout. Temples from this period and the following two centuries are an expression of the Tamils (Chola) wealth, power and artistic expertise. The emergence of such features as the multifaceted columns with projecting square capitals signal the arrival of the new Chola style.
The Brihadeshwarar Temple was built to be the royal temple to display the emperor's vision of his power and his relationship to the universal order. The temple was the site of the major royal ceremonies such as anointing the emperor and linking him with its deity, Shiva, and the daily rituals of the deities were mirrored by those of the king. It is an architectural example showcasing the pure form of the Dravida type of temple architecture and representative of the Chola Empire ideology and the Tamil civilisation in Southern India. The temple "testify to the brilliant achievements of the Chola in architecture, sculpture, painting and bronze casting."
CONSTRUCTION
The wish to build a mammoth temple like this is said to have occurred to Raja Raja while he stayed at Sri Lanka as an emperor.
The esteemed architect and engineer of the temple was Kunjara Mallan Raja Raja Perunthachan as stated in inscriptions found at the temple. The temple was built per ancient texts called Vaastu Shastras and Agamas. He is the ancient ancestor of the doyan of Vaastu Vedic architecture, the late Dr. V. Ganapti Sthapati of Chennai and Mahabalipurim (architect of the 133' granite Thiruvalluvar statue at the tip of south India). Members of his family still live and practice the ancient art and science. The American University of Mayonic Science and Technology was initiated by Dr. V. Ganapati Sthapati to perpetuate the same form of architectural principles used by Kunjara Mallan Raja Raja Perunthachan to build the Brihadeeswarar temple. The temple was built using a measure of 1 3/8-inch called an angula (24 units equalling 33 inches called a hasta, muzam, or kishku). This is the same measure found in ancient Lothal and other sites in the Indus Valley dating back 4000 - 6000 years. This same measure is used to build structures compliant with the Vaastu Shastras and Agamas today. While some builders use a different measure this is considered a standard due to its antiquity.
This temple is the first building fully built by granite and finished within 5yrs [1004AD – 1009AD]. The solid base of the temple raises about 5 metres, above which stone deities and representatives of Shiva dance. The huge kalasam or Vimanam (top portion of the shrine) is believed to weigh 81.28 tonnes of single stone block and was raised to its present height by dragging on an inclined plane of 6.44 km. The big Nandi (bull), weighing about 20 tonnes is made of a single stone and is about 2 m in height, 6 m in length and 2.5 m in width. The presiding deity of lingam is 3.7m tall. The prakaram (outer precincts of the temple) measures 240m by 125m. The outer wall of the upper storey is carved with 81 dance karanas – postures of Bharathanatyam, the classical dance of Tamil Nadu. The shrine of Goddess was added by Pandyas during the 13th century, Subramanya Shrine by Vijayanagara rulers and the Vinayaka shrine was renovated by Maratha rulers.
TEMPLE COMPLEX
The temple complex sits on the banks of a river that was channelled to make a moat around the complex's outer walls, the walls being built like a fortress. The complex is made up of many structures that are aligned axially. The complex can be entered either on one axis through a five-story gopuram or with a second access directly to the huge main quadrangle through a smaller free-standing gopuram. The massive size of the main Vimanam (Shikhara) is ca. 60 meters high, with 16 elaborately articulated stories, and dominates the main quadrangle. Pilaster, piers, and attached columns are placed rhythmically covering every surface of the Vimanam.
The gopuram of the main entrance is 30 m high, smaller than the vimana. It is unusual in the dravidian architecture where the gopurams are generally the main towers and taller than the vimana.
MAIN TEMPLE
A first rectangular surrounding wall, 270 m by 140 m, marks the outer boundary. The main temple is in the center of the spacious quadrangle composed of a sanctuary, a Nandi, a pillared hall and an assembly hall (mandapas), and many sub-shrines. The most important part of the temple is the inner mandapa which is surrounded by massive walls that are divided into levels by sharply cut sculptures and pilasters providing deep bays and recesses. Each side of the sanctuary has a bay emphasising the principle cult icons. The karuvarai, a Tamil word meaning the interior of the sanctum sanctorum, is the inner most sanctum and focus of the temple where an image of the primary deity, Shiva, resides. Inside is a huge stone linga. The word Karuvarai means "womb chamber" from Tamil word karu for foetus. Only priests are allowed to enter this inner-most chamber.
In the Dravida style, the Karuvarai takes the form of a miniature vimana with other features exclusive to southern Indian temple architecture such as the inner wall together with the outer wall creating a pradakshina around the garbhagriha for circumambulation (pradakshina). The entrance is highly decorated. The inside chamber housing the image of the god is the sanctum sanctorum, the garbhagriha. The garbhagriha is square and sits on a plinth, its location calculated to be a point of total equilibrium and harmony as it is representative of a microcosm of the universe. In the center is placed the image of the deity. The royal bathing-hall where Rajaraja the great gave gifts is to the east of the hall of Irumudi-Soran.
The circumambulation winds around the massive lingam in the garbhagriha and is repeated in an upper story, presenting the idea that Chola Empire freely offered access to the gods.
The inner mandapa leads out to a rectangular mandapa and then to a twenty-columned porch with three staircases leading down. Sharing the same stone plinth is a small open mandapa dedicated to Nandi, Shiva's sacred bull mount.
TEMPLE DEITIES
The "moolavar" or prime deity of the Brihadeeswarar Temple is Shiva. All deities, particularly those placed in the niches of the outer wall (Koshta Moorthigal) like Dakshinamurthy, Surya, Chandra are of huge size. The Brihadiswarar temple is one of the rare temples which has idols for "Ashta-dikpaalakas" (Guardians of the directions) – Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Kubera, Īśāna – each of whom was originally represented by a life-sized statue, approximately 6 feet tall, enshrined in a separate temple located in the respective direction. (Only Agni, Varuṇa, Vāyu and Īśāna are preserved in situ.)
ADJOINING STRUCTURES
Surrounding the main temple are two walled enclosures. The outer wall is high, defining the temple complex area. Here is the massive gopuram or gateway mentioned above. Within this a portico, a barrel vaulted gorpuram with over 400 pillars, is enclosed by a high wall interspersed with huge gopurams axially lined up to the main temple.
FEATURES
Another widely held belief is that the shadow of the gopuram (pyramidal tower usually over the gateway of a temple) never falls on the ground. The temple is said to be made up of about 130,000 tons of granite. The Kumbam itself, a 60 ton granite stone carved in one piece, on top of the main gopuram is believed to have been taken to the top by creating an inclined slope to the height of 66m to the top of the gopuram. The prevailing belief is that a mud-slope, which starts at about three miles from the temple site, from Thirukoilore (birthplace of Raja raja's mother) near Sri Virateshvara swamy temple. Elephants might have been used to drag the stone up the slope. This was claimed to be the only part of the gopuram, which does not cast a shadow that fall on the ground, at least not within the temple premises.
MURALS
The temple has Chola frescoes on the walls around the sanctum sanctorum potryaing Shiva in action, destroying demonic forts, dancing and sending a white elephant to transport a devotee to heaven. These frescoes were discovered in the 1940s and portray the mythological episodes of the journey of Saint Sundarar and the Chera King to heaven, the battle scene of Tripurantaka (Lord Siva) with Asuras (demons). The Chola artists have proved their mettle by portraying even the Asura women with a sense of beauty. Some of the paintings in the sanctum sanctorum and the walls in the passage had been damaged because of the soot that had deposited on them. Owing to the continuous exposure to smoke and soot from the lamps and burning of camphor in the sanctum sanctorum over a period of centuries certain parts of the Chola paintings on the circumambulatory passage walls had been badly damaged. The Tanjore Nayak kings replaced them with a few paintings of their own, about 400 years ago. The Archaeological Survey of India, for the first time in the world, used its unique de-stucco process to restore 16 Nayak paintings, which were superimposed on 1000-year-old Chola frescoes. These 400-year-old paintings have been mounted on fibre glass boards, displayed at a separate pavilion.
TEMPLE PERSONNEL
The temple was consecrated in 1010 CE by Raja Raja Chola I & in 2010 a celebration commemorated the temple's thousandth anniversary. The temple maintained a staff of 1000 people in various capacities with 400 being temple dancers Besides the Brahmin priests, these included record-keepers, musicians, scholars, and craftsman of every type as well as housekeeping staff. In those days the temple was a hub of business activities for the flower, milk, oil, and ghee merchants, all of whom made a regular supply of their respective goods for the temple for its poojas and during festival seasons. Moreover as evidenced by the inscriptions that found in the compound wall of this temple, the temple had always been serving as a platform for the dancers who excelled in the traditional dance form of Bharatnatyam. vallamuthu minnadi generation worshipped this temple.
MILLENNIUM CELEBRATIONS
Built in the year 1010 CE by Raja Raja Chola in Thanjavur, Brihadeeswarar Temple popularly known as the 'Big Temple' turned 1000 years old in September 2010. To celebrate the 1000th year of the grand structure, the state government and the town held many cultural events. It was to recall the 275th day of his 25th regal year (1010 CE) when Raja Raja Chola (985–1014 CE) handed over a gold-plated kalasam (copper pot or finial) for the final consecration to crown the vimana, the 59.82-metre tall tower above the sanctum.
BHARATHANATYAM YAJNA
To mark the occasion, the state government organised a Bharathanatyam Yajna, classical dance show under noted dancer Padma Subramaniam. It was jointly organised by the Association of Bharatanatyam Artistes of India (ABHAI) and the Brhan Natyanjali Trust, Thanjavur. To mark the 1000th year anniversary of the building, 1000 dancers from New Delhi, Mumbai, Pune, Tamil Nadu, Andhra Pradesh, Karnataka, Kerala, Singapore, Malaysia and the US danced in concert to the recorded 11 verses of divine music Thiruvichaippa (ninth of Thirumurai) composed by Karuvur Thevar (the guru of Raja Raja Chola) named Tiruvisaippa. The small town turned into a cultural hub for two days beginning 26 September 2010 as street performers and dancers performed throughout the town.
WIKIPEDIA
Please visit this extraordinarilly talented artis't gallery, her legacy to those of us on Flickr who loved and admired her.
RIP
The Royal Shakespeare Theatre, dedicated to the playwright and poet William Shakespeare, is located in the town of Stratford-upon-Avon - Shakespeare's birthplace - in the English Midlands, beside the River Avon.
This royal throne of kings, this sceptred isle,
This earth of majesty, this seat of Mars,
This other Eden, demi-paradise,
This fortress built by Nature for herself
Against infection and the hand of war,
This happy breed of men, this little world,
This precious stone set in the silver sea,
Which serves it in the office of a wall
Or as a moat defensive to a house,
Against the envy of less happier lands,
This blessed plot, this earth, this realm, this England.
~ Shakespeare - Richard II
Picture taken using a non-digital Nikon F601 camera.
© 2011 Ryan M. Kasak All Rights Reserved. This image shall not be used without the owner's prior written consent.
Taken with a Nikon D7000
"The lower chapel was dedicated to the Virgin Mary, and was used by the non-royal inhabitants of the neighbouring Royal Palace. The portal of the chapel represents the Virgin Mary as a column statue. The portal, and almost all the decoration of the chapel, was created by Geoffroy-Duchaume between 1854 and 1858. The primary decorative themes of the sculpture, columns and murals are the Fleur-de-Lys emblem of Louis IX and a stylised castle, the coat of arms of Blanche of Castile, the mother of Louis IX.
The lower chapel is only 6.6 meters (22 ft) high, with a six-meter wide central vessel and two narrow side aisles. The supports of the ceiling vaults are unusual; the outward thrust of the vaults is counterbalanced by small, elegant arched buttresses between the outer and inner columns, and they are also reinforced by a metallic structure hidden under the paint and plaster.
The one-hundred forty capitals of the columns are an important decorative feature; they are from the mid-13th century, and predate the columns of the upper chapel. They have floral decoration of acanthus leaves typical of the period. Each of the gilded leaves corresponds with a slender colonette above, which rises upward to support the vaults. The columns are painted with alternating floral designs and the castle emblem of Castile. The red, gold and blue painting dates to the 19th century restoration.
The original stained glass of the lower chapel was destroyed by a flood in 1690; it was replaced by colourless glass. The present glass depicts scenes from the life of the Virgin Mary, surrounded by grisaille glass, while the apse has more elaborate and colourful scenes from the Virgin's life. All the windows were designed by Steinheil during the 19th century restoration. The lower chapel originally had a doorway to the sacristy on the left lateral traverse. Since it could not have a window, it was decorated in the 13th century with a mural of the Annunciation. This was rediscovered during the 19th century work, and restored by Steinheil.
The Sainte-Chapelle (French: [sɛ̃t ʃapɛl]; English: Holy Chapel) is a royal chapel in the Gothic style, within the medieval Palais de la Cité, the residence of the Kings of France until the 14th century, on the Île de la Cité in the River Seine in Paris, France.
Construction began sometime after 1238 and the chapel was consecrated on 26 April 1248. The Sainte-Chapelle is considered among the highest achievements of the Rayonnant period of Gothic architecture. It was commissioned by King Louis IX of France to house his collection of Passion relics, including Christ's Crown of Thorns – one of the most important relics in medieval Christendom. This was later held in the nearby Notre-Dame Cathedral until the 2019 fire, which it survived.
Along with the Conciergerie, Sainte-Chapelle is one of the earliest surviving buildings of the Capetian royal palace on the Île de la Cité. Although damaged during the French Revolution and restored in the 19th century, it has one of the most extensive 13th-century stained glass collections anywhere in the world.
The chapel is now operated as a museum by the French Centre of National Monuments, along with the nearby Conciergerie, the other remaining vestige of the original palace.
The 1st arrondissement of Paris (Ier arrondissement) is one of the 20 arrondissements of the capital city of France. In spoken French, this arrondissement is colloquially referred to as le premier (the first). It is governed locally together with the 2nd, 3rd and 4th arrondissement, with which it forms the 1st sector of Paris (Paris-Centre).
Also known as Louvre, the arrondissement is situated principally on the right bank of the River Seine. It also includes the west end of the Île de la Cité. The locality is one of the oldest areas in Paris, the Île de la Cité having been the heart of the city of Lutetia, conquered by the Romans in 52 BC, while some parts on the right bank (including Les Halles) date back to the early Middle Ages.
It is the least populated of the city's arrondissements and one of the smallest by area, with a land area of only 1.83 km2 (0.705 sq. miles, or 451 acres). A significant part of the area is occupied by the Louvre Museum and the Tuileries Gardens. The Forum des Halles is the largest shopping mall in Paris. Much of the remainder of the arrondissement is dedicated to business and administration.
Paris (French pronunciation: [paʁi]) is the capital and most populous city of France, with an estimated population of 2,150,271 residents as of 2020, in an area of 105 square kilometres (41 square miles). Since the 17th century, Paris has been one of Europe's major centres of finance, diplomacy, commerce, fashion, science and arts. The City of Paris is the centre and seat of government of the Île-de-France, or Paris Region, which has an estimated official 2020 population of 12,278,210, or about 18 percent of the population of France. The Paris Region had a GDP of €709 billion ($808 billion) in 2017. According to the Economist Intelligence Unit Worldwide Cost of Living Survey in 2018, Paris was the second most expensive city in the world, after Singapore, and ahead of Zürich, Hong Kong, Oslo and Geneva. Another source ranked Paris as most expensive, on a par with Singapore and Hong Kong, in 2018.
The city is a major railway, highway and air-transport hub served by two international airports: Paris–Charles de Gaulle (the second busiest airport in Europe) and Paris–Orly. Opened in 1900, the city's subway system, the Paris Métro, serves 5.23 million passengers daily; it is the second busiest metro system in Europe after the Moscow Metro. Gare du Nord is the 24th busiest railway station in the world, but the first located outside Japan, with 262 million passengers in 2015 Paris is especially known for its museums and architectural landmarks: the Louvre was the most visited art museum in the world in 2019, with 9.6 million visitors. The Musée d'Orsay, Musée Marmottan Monet, and Musée de l'Orangerie are noted for their collections of French Impressionist art, the Pompidou Centre Musée National d'Art Moderne has the largest collection of modern and contemporary art in Europe, and the Musée Rodin and Musée Picasso exhibit the works of two noted Parisians. The historical district along the Seine in the city centre is classified as a UNESCO Heritage Site, and popular landmarks in the city centre included the Cathedral of Notre Dame de Paris, on the Île de la Cité, now closed for renovation after the 15 April 2019 fire. Other popular tourist sites include the Gothic royal chapel of Sainte-Chapelle, also on the Île de la Cité; the Eiffel Tower, constructed for the Paris Universal Exposition of 1889; the Grand Palais and Petit Palais, built for the Paris Universal Exposition of 1900; the Arc de Triomphe on the Champs-Élysées, and the Basilica of Sacré-Coeur on the hill of Montmartre.
Paris received 38 million visitors in 2019, measured by hotel stays, with the largest numbers of foreign visitors coming from the United States, the United Kingdom, Germany and China. It was ranked as the second most visited travel destination in the world in 2019, after Bangkok and just ahead of London. The football club Paris Saint-Germain and the rugby union club Stade Français are based in Paris. The 80,000-seat Stade de France, built for the 1998 FIFA World Cup, is located just north of Paris in the neighbouring commune of Saint-Denis. Paris hosts the annual French Open Grand Slam tennis tournament on the red clay of Roland Garros. The city hosted the Olympic Games in 1900, 1924 and will host the 2024 Summer Olympics. The 1938 and 1998 FIFA World Cups, the 2007 Rugby World Cup, as well as the 1960, 1984 and 2016 UEFA European Championships were also held in the city. Every July, the Tour de France bicycle race finishes on the Avenue des Champs-Élysées in Paris." - info from Wikipedia.
Summer 2019 I did a solo cycling tour across Europe through 12 countries over the course of 3 months. I began my adventure in Edinburgh, Scotland and finished in Florence, Italy cycling 8,816 km. During my trip I took 47,000 photos.
Now on Instagram.
Dedicated to the memory of those soldiers of 2nd Battalion, who lost their lives between 6-8 june 44.
( Poste d'observation et de tir H636a de la batterie allemande. )
Entre le 6 et 8 juin 1944 135 des 225 rangers perdirent la vie.
Le 7 juin dans l’après-midi, le 5e bataillon de rangers, du 116e d’infanterie et des chars du 743e bataillon arrivèrent enfin.
Ce n’est que le 8 juin au matin que les soldats américains repoussèrent les Allemands.
Just a quick look at Celeste's wonderful photostream is enough to find the unity and beauty of her vision to the world through the camera:
www.flickr.com/photos/celeste/
DSC_2561
Most firehouses in New Jersey are run by brave volunteer men and women who give their own time and risk their lives to protect the members of their community. A long-standing tradition in firehouses is the “Wetdown” of a new fire engine when it arrives from the factory to its new home in the fire station.
A local firehouse in Monmouth County recently obtained a new engine. Her name is Engine Truck 36-180 and she’s the prettiest gal in the firehouse. It took several years of hard work by the dedicated men and women of this firehouse to obtain her.
This afternoon, the Mayor of the Borough of Tinton Falls and several ranking members of the house gave a few words in memorial for the new truck that is dedicated to two departed friends of the firehouse. Then a local Catholic Parish Priest blessed her with Holy Water. Afterwards, members of fire companies from nearby towns came to the station with their sirens blaring and dowsed the new engine with water to christen her for the new duties she will perform serving the men and women who will use her to fight fires in Tinton Falls, NJ and other nearby towns when assistance is needed.
Kartikeya, also known as Skanda, Murugan and Subramaniyan, is the Hindu god of war. He is the commander-in-chief of the army of the devas (gods) and the son of Shiva and Parvati.
Murugan is often referred to as "Tamil Kadavul" (meaning "God of Tamils") and is worshiped primarily in areas with Tamil influences, especially South India, Sri Lanka, Mauritius, Malaysia, Singapore and Reunion Island. His six most important shrines in India are the Arupadaiveedu temples, located in Tamil Nadu. In Sri Lanka, Hindus as well as Buddhists revere the sacred historical Nallur Kandaswamy temple in Jaffna and Katirkāmam Temple situated deep south.[1] Hindus in Malaysia also pray to Lord Murugan at the Batu Caves and various temples where Thaipusam is celebrated with grandeur.
In Karnataka and Andhra Pradesh, Kartikeya is known as Subrahmanya with a temple at Kukke Subramanya known for Sarpa shanti rites dedicated to Him and another famous temple at Ghati Subramanya also in Karnataka. In Bengal and Odisha, he is popularly known as Kartikeya (meaning 'son of Krittika').[2]
Other names[edit]
Like most Hindu deities, Subrahmanya is known by many other names, including Senthil, Vēlaṇ, Kumāran (meaning 'prince or child or young one'), Swaminatha (meaning 'smart' or 'clever'), Saravaṇa, Arumugam or Shanmuga (meaning 'one with six faces'), Dhandapani (meaning God with a Club), Guhan or Guruguha (meaning 'cave-dweller'), Subrahmanya, Kartikeya and Skanda (meaning 'that which is spilled or oozed).[3][4] He was also known as Mahasena and the Kadamba Dynasty kings worshiped him by this name.[5]
Vedas[edit]
The Atharva Veda describes Kumaran as 'Agnibhuh' because he is form of 'Agni' (Fire God) & Agni hold in his hand when kumaran born. The Satapatha Brahmana refers to him as the son of Rudra and the six faces of Rudra. The Taittiriya Aranyaka contains the Gayatri mantra for Shanmukha. The Chandogya Upanishad refers to Skanda as the "way that leads to wisdom". The Baudhayana Dharmasutra mentions Skanda as 'Mahasena' and 'Subrahmanya.' The Aranya Parva canto of the Mahabharata relates the legend of Kartikeya Skanda in considerable detail. The Skanda Purana is devoted to the narrative of Kartikeya.[6] The Upanishads also constantly make a reference to a Supreme Being called Guha, the indweller.
The first elaborate account of Kartikeya's origin occurs in the Mahabharata. In a complicated story, he is said to have been born from Agni and Svaha, after the latter impersonated the six of the seven wives of the Saptarishi (Seven Sages). The actual wives then become the Pleiades. Kartikeya is said to have been born to destroy the Asura Mahisha.[7] (In later mythology, Mahisha became the adversary of Durga.) Indra attacks Kartikeya as he sees the latter as a threat, until Shiva intervenes and makes Kartikeya the commander-in-chief of the army of the Devas. He is also married to Devasena, Indra's daughter. The origin of this marriage lies probably in the punning of 'Deva-sena-pati'. It can mean either lord of Devasena or Lord of the army (sena) of Devas. But according to Shrii Shrii Anandamurti, in his master work on Shiva[8] and other works, Kartikeya was married to Devasenā and that is on the ground of his name as Devasena's husband, Devasenāpati, misinterpreted as Deva-senāpati (Deva's general) that he was granted the title general and made the Deva's army general.[9]
The Ramayana version is closer to the stories told in the Puranas discussed below.
Tolkappiyam, possibly the most ancient of the extant Sangam works, dated between the 3rd century BCE and 5th century CE glorified Murugan, "the red god seated on the blue peacock, who is ever young and resplendent," as "the favoured god of the Tamils."[10] The Sangam poetry divided space and Tamil land into five allegorical areas (tinai) and according to the Tirumurugarruppatai ( c. 400–450 AD) attributed to the great Sangam poet Nakkiirar, Murugan was the presiding deity the Kurinci region (hilly area). (Tirumurugaruppatai is a deeply devotional poem included in the ten idylls (Pattupattu) of the age of the third Sangam). The other Sangam era works in Tamil that refer to Murugan in detail include the Paripaatal, the Akananuru and the Purananuru. One poem in the Paripaatal describes the veneration of Murugan thus:
"We implore thee not for boons of enjoyment or wealth,
But for thy grace beatific, love and virtuous deeds."
According to the Tamil devotional work, Thiruppugazh, "Murugan never hesitates to come to the aid of a devotee when called upon in piety or distress". In another work, Thirumurukkarrupatai, he is described as a god of eternal youth;
His face shines a myriad rays light and removes the darkness from this world.[11]
The references to Murugan can be traced back to the first millennium BCE. There are references to Murugan in Kautilya's Arthashastra, in the works of Patanjali, in Kalidasa's epic poem the Kumarasambhavam. The Kushanas, who governed from what is today Peshawar, and the Yaudheyas, a republican clan in the Punjab, struck coins bearing the image of Skanda. The deity was venerated also by the Ikshvakus, an Andhra dynasty, and the Guptas.[6] The worship of Kumāra was one of the six principal sects of Hinduism at the time of Adi Shankara. The Shanmata system propagated by him included this sect. In many Shiva and Devi temples of Tamil Nadu, Murugan is installed on the left of the main deity. The story of His birth goes as follows:
Sati immolated herself in a pyre as her father King Daksha had insulted Shiva, her Lord. She was reborn as Parvathi or Uma, daughter of the King of Himalayas, Himavan. She then married her Lord Shiva. The Devas were under onslaught from the Asuras whose leader was Soorapadman. He had been granted boons that only Lord Shiva or his seed could kill him. Fearless he vanquished the Devas and made them his slaves. The Devas ran to Vishnu for help who told them that it was merely their fault for attending Daksha's yagna, without the presence of Lord Shiva. After this, they ran to Shiva for help. Shiva decided to take action against Soorapadman's increasing conceit. He frowned and his third eye- the eye of knowledge- started releasing sparks. These were six sparks in total. Agni had the responsibility to take them to Saravana Lake. As he was carrying them, the sparks were growing hotter and hotter that even the Lord of Fire could not withstand the heat. Soon after Murugan was born on a lotus in the Saravana Lake with six faces, giving him the name Arumukhan. Lord Shiva and Parvati visited and tears of joy started flowing as they witnessed the most handsome child. Shiva and Parvathi gave the responsibility of taking care of Muruga to the six Krittika sisters. Muruga grew up to be a handsome, intelligent, powerful, clever youth. All the Devas applauded at their saviour, who had finally come to release them from their woes. Murugan became the supreme general of the demi-gods, then escorted the devas and led the army of the devas to victory against the asuras.
Legends[edit]
Given that legends related to Murugan are recounted separately in several Hindu epics, some differences between the various versions are observed. Some Sanskrit epics and puranas indicate that he was the elder son of Shiva. This is suggested by the legend connected to his birth; the wedding of Shiva and Parvati being necessary for the birth of a child who would vanquish the asura named Taraka. Also, Kartikeya is seen helping Shiva fight the newborn Ganesha, Shiva's other son, in the Shiva Purana. In the Ganapati Khandam of the Brahma Vaivarta Purana, he is seen as the elder son of Shiva and Ganesha as the younger. In South India, it is believed that he is the younger of the two. A Puranic story has Ganesha obtain a divine fruit of knowledge from Narada winning a contest with Murugan. While Murugan speeds around the world thrice to win the contest for the fruit, Ganesha circumambulates Shiva and Parvati thrice as an equivalent and is given the fruit. After winning it, he offers to give the fruit to his upset brother. After this event, Ganesha was considered the elder brother owing as a tribute to his wisdom. Many of the major events in Murugan's life take place during his youth, and legends surrounding his birth are popular. This has encouraged the worship of Murugan as a child-God, very similar to the worship of the child Krishna in north India. He is married to two wives, Valli and Devasena. This lead to a very interesting name : Devasenapati viz. Pati (husband) of Devsena and/or Senapati (commander in chief) of Dev (gods)
Kartikeya symbols are based on the weapons – Vel, the Divine Spear or Lance that he carries and his mount the peacock. He is sometimes depicted with many weapons including: a sword, a javelin, a mace, a discus and a bow although more usually he is depicted wielding a sakti or spear. This symbolizes his purification of human ills. His javelin is used to symbolize his far reaching protection, his discus symbolizes his knowledge of the truth, his mace represents his strength and his bow shows his ability to defeat all ills. His peacock mount symbolizes his destruction of the ego.
His six heads represent the six siddhis bestowed upon yogis over the course of their spiritual development. This corresponds to his role as the bestower of siddhis.
In Tamil Nadu, Murugan has continued to be popular with all classes of society right since the Sangam age. This has led to more elaborate accounts of his mythology in the Tamil language, culminating in the Tamil version of Skanda Purana, called Kandha Purānam, written by Kacchiappa Sivachariyar (1350–1420 AD.) of Kumara Kottam in the city of Kanchipuram. (He was a scholar in Tamil literature, and a votary of the Shaiva Siddhanta philosophy.)
He is married to two deities, Valli, a daughter of a tribal chief and Deivayanai (also called Devasena), the daughter of Indhra. During His bachelorhood, Lord Murugan is also regarded as Kumaraswami (or Bachelor God), Kumara meaning a bachelor and Swami meaning God. Muruga rides a peacock and wields a bow in battle. The lance called Vel in Tamil is a weapon closely associated with him. The Vel was given to him by his mother, Parvati, and embodies her energy and power. His army's standard depicts a rooster. In the war, Surapadman was split into two, and each half was granted a boon by Murugan. The halves, thus turned into the peacock (his mount) and the rooster his flag, which also "refers to the sun".[12]
As Muruga is worshipped predominantly in Tamil Nadu, many of his names are of Tamil origin. These include Senthil, the red or formidable one; Arumugam, the six-faced one; Guhan and Maal-Marugan, the son-in-law of Vishnu. Murugan is venerated throughout the Tamil year. There is a six-day period of fast and prayer in the Tamil month of Aippasi known as the Skanda Shasti. He is worshipped at Thaipusam, celebrated by Tamil communities worldwide near the full moon of the Tamil month Thai. This commemorates the day he was given a Vel or lance by his mother in order to vanquish the asuras. Thirukarthigai or the full moon of the Tamil month of Karthigai signifies his birth. Each Tuesday of the Tamil month of Adi is also dedicated to the worship of Murugan. Tuesday in the Hindu tradition connotes Mangala, the god of planet Mars and war.
Other parts of India[edit]
Historically, God Kartikeya was immensely popular in the Indian subcontinent. One of the major Puranas, the Skanda Purana is dedicated to him. In the Bhagavad-Gita (Ch.10, Verse 24), Krishna, while explaining his omnipresence, names the most perfect being, mortal or divine, in each of several categories. While doing so, he says: "Among generals, I am Skanda, the lord of war."
Kartikeya's presence in the religious and cultural sphere can be seen at least from the Gupta age. Two of the Gupta kings, Kumaragupta and Skandagupta, were named after him. He is seen in the Gupta sculptures and in the temples of Ellora and Elephanta. As the commander of the divine armies, he became the patron of the ruling classes. His youth, beauty and bravery was much celebrated in Sanskrit works like the Kathasaritsagara. Kalidasa made the birth of Kumara the subject of a lyrical epic, the Kumaarasambhavam. In ancient India, Kartikeya was also regarded as the patron deity of thieves, as may be inferred from the Mrichchakatikam, a Sanskrit play by Shudraka, and in the Vetala-panchvimshati, a medieval collection of tales. This association is linked to the fact that Kartikeya had dug through the Krauncha mountain to kill Taraka and his brothers (in the Mrichchakatikam, Sarivilaka prays to him before tunnelling into the hero's house).
However, Kartikeya's popularity in North India receded from the Middle Ages onwards, and his worship is today virtually unknown except in parts of Haryana. There is a very famous temple dedicated to Him in the town of Pehowa in Haryana and this temple is very well known in the adjoining areas, especially because women are not allowed anywhere close to it. Women stay away from this temple in Pehowa town of Haryana because this shrine celebrates the Brahmachari form of Kartikeya. Reminders of former devotions to him include a temple at Achaleshwar, near Batala in Punjab, and another temple of Skanda atop the Parvati hill in Pune, Maharashtra. Another vestige of his former popularity can be seen in Bengal and Odisha, where he is worshipped during the Durga Puja festivities alongside Durga. Lord Subramanya is the major deity among the Hindus of northern Kerala. Lord Subramanya is worshipped with utmost devotion in districts of Dakshina Kannada and Udupi in the state of Karnataka. Rituals like nagaradhane are unique to this region.
Kartikeya also known as Kartik or Kartika is also worshipped in West Bengal, and Bangladesh on the last day of the Hindu month of 'Kartik'. However, the popularity of Kartik Puja (worshipping Kartik) is decreasing now, and Lord Kartik is primarily worshipped among those who intend to have a son. In Bengal, traditionally, many people drop images of Kartik inside the boundaries of different households, who all are either newly married, or else, intend to get a son to carry on with their ancestry. Lord Kartik is also associated to the Babu Culture prevailed in historic Kolkata, and hence, many traditional old Bengali paintings still show Kartik dressed in traditional Bengali style. Also, in some parts of West Bengal, Kartik is traditionally worshipped by the ancestors of the past royal families too, as in the district of Malda. Kartik Puja is also popular among the prostitutes. This can probably be linked to the fact that, the prostitutes mostly got clients from the upper class babu-s in old Kolkata, who all, in turn, had been associated to the image of Kartik (as discussed above). In Bansberia (Hooghly district) Kartik Puja festival is celebrated like Durga puja of Kolkata, Jagadhatri puja in Chandannagar for consecutive four days. The festival starts on 17 November every year and on 16 November in case of Leap year.[13] Some of the must see Puja committees are Bansberia Kundugoli Nataraj, Khamarapara Milan Samity RadhaKrishna, Kishor Bahini, Mitali Sangha, Yuva Sangha, Bansberia Pratap Sangha and many more.
In Durga Puja in Bengal, Kartikeya is considered to be a son of Parvati or Durga and Shiva along with his brother Ganesha and sisters Lakshmi and Saraswati.[14]
Kartikeya is worshiped during Durga Puja in Odisha as well as in various Shiva temples throughout the year. Kartik puja is celebrated in Cuttack along with various other parts of the state during the last phases of Hindu month of Kartik. Kartik purnima is celebrated with much joy and in a grand fashion in Cuttack and other parts in the state.
Murugan is adored by both Tamil Hindus and Sinhalese Buddhists in Sri Lanka. Numerous temples exist throughout the island. He is a favorite deity of the common folk everywhere and it is said he never hesitates to come to the aid of a devotee when called upon. In the deeply Sinhalese south of Sri Lanka, Murugan is worshipped at the temple in Katirkāmam, where he is known as Kathiravel or Katragama Deviyo (Lord of Katragama) . This temple is next to an old Buddhist place of worship. Local legend holds that Lord Murugan alighted in Kataragama and was smitten by Valli, one of the local aboriginal lasses. After a courtship, they were married. This event is taken to signify that Lord Murugan is accessible to all who worship and love him, regardless of their birth or heritage. The Nallur Kandaswamy temple, the Maviddapuram Kandaswamy Temple and the Sella Channithy Temple near Valvettiturai are the three foremost Murugan temples in Jaffna. The Chitravelayutha temple in Verukal on the border between Trincomalee and Batticaloa is also noteworthy as is the Mandur Kandaswamy temple in Batticaloa. The late medieval-era temple of the tooth in Kandy, dedicated to the tooth relic of the Buddha, has a Kataragama deiyo shrine adjacent to it dedicated to the veneration of Skanda in the Sinhalese tradition. Almost all buddhist temples house a shrine room for Kataragama deviyo(Murugan)reflecting the significance of Murugan in Sinhala Buddhism,
Based on archeological evidence found, it is believed that the Kiri Vehera was either renovated to build during the 1st century BCE. There are number of others inscriptions and ruins.[15]
By the 16th century the Kathiravel shrine at Katirkāmam had become synonymous with Skanda-Kumara who was a guardian deity of Sinhala Buddhism.[16] The town was popular as a place of pilgrimage for Hindus from India and Sri Lanka by the 15 the century. The popularity of the deity at the Kataragama temple was also recorded by the Pali chronicles of Thailand such as Jinkalmali in the 16th century. There are number of legends both Buddhist and Hindu that attribute supernatural events to the very locality.[16] Scholars such as Paul Younger and Heinz Bechert speculate that rituals practiced by the native priests of Kataragama temple betray Vedda ideals of propitiation. Hence they believe the area was of Vedda veneration that was taken over by the Buddhist and Hindus in the medieval period.[17]
Lord Murugan is one of the most important deities worshipped by Tamil people in Malaysia and other South-East Asian countries such as Singapore and Indonesia. Thai Poosam is one of the important festivals celebrated. Sri Subramanyar Temple at Batu Caves temple complex in Malaysia is dedicated to Lord Murugan.
The main temples of Murugan are located in Tamil Nadu and other parts of south India. They include the Aru Padaiveedu (six abodes) — Thiruchendur, Swamimalai, Pazhamudircholai, Thirupparangunram, Palani (Pazhani), Thiruthani and other important shrines like Mayilam, Sikkal, Marudamalai, Kundrathur, Vadapalani, Kandakottam, Thiruporur, Vallakottai, Vayalur, Thirumalaikoil, Pachaimalai and Pavalamalai near Gobichettipalayam. Malai Mandir, a prominent and popular temple complex in Delhi, is one of the few dedicated to Murugan in all of North India apart from the Pehowa temple in Haryana.
There are many temples dedicated to Lord Subramanya in Kerala. Amongst them are Atiyambur Sri Subramanya Temple in Kanhangad Kasaragod, Payyannur Subramanya Swamy temple in Payyanur, Panmana Subramanya Swamy temple in Panmana and the Subramanya temple in Haripad. There is a temple in Skandagiri, Secunderabad and one in Bikkavolu, East Godavari district in the state of Andhra Pradesh. In Karnataka there is the Kukke Subramanya Temple where Lord Murugan is worshiped as the Lord of the serpents. Aaslesha Bali, Sarpa Samskara with nagapathista samarpa are major prayers here. There is a temple called Malai Mandir in South Delhi. Malai means hill in Tamil. Mandir means temple in Hindi.
The key temples in Sri Lanka include the sylvan shrine in Kataragama / (Kadirgamam) or Kathirkamam in the deep south, the temple in Tirukovil in the east, the shrine in Embekke in the Kandyan region and the famed Nallur Kandaswamy temple in Jaffna. There are several temples dedicated to Lord Murugan in Malaysia, the most famous being the Batu Caves near Kuala Lumpur. There is a 42.7-m-high statue of Lord Murugan at the entrance to the Batu Caves, which is the largest Lord Murugan statue in the world. Sri Thandayuthapani Temple in Tank Road, Singapore is a major Hindu temple where each year the Thaipusam festival takes place with devotees of Lord Muruga carrying Kavadis seeking penance and blessings of the Lord.
In the United Kingdom, Highgate Hill Murugan temple is one of the oldest and most famous. In London, Sri Murugan Temple in Manor park is a well-known temple. In Midlands, Leicester Shri Siva Murugan Temple is gaining popularity recently. Skanda Vale in West Wales was founded by Guruji, a Tamil devotee of Subramaniam, and its primary deity is Lord Murugan. In Australia, Sydney Murugan temple in Parramatta (Mays Hill), Perth Bala Muruguan temple in Mandogalup and Kundrathu Kumaran temple in Rockbank, Melbourne are major Hindu temples for all Australian Hindus and Murugan devotees. In New Zealand, there is a Thirumurugan Temple in Auckland and a Kurinji Kumaran Temple in Wellington, both dedicated to Lord Murugan. In the USA, Shiva Murugan Temple in Concord, Northern California and Murugan Temple of North America[18] in Maryland, Washington DC region are popular. In Toronto, Canada, Canada Kanthasamy Temple is known amongst many Hindus in Canada. In Dollard-des-Ormeaux, a suburb of the city of Montreal in Canada, there is a monumental temple of Murugan. The Sri Sivasubramaniar Temple, located in the Sihl Valley in Adliswil, is the most famous and largest Hindu temple in Switzerland.[19]
ODC Theme: Inspirational
Taken 3 June '11
Running taught me how to set goals and push into, and beyond, the pain that comes with rep after rep after rep. Hills, roads, tracks, more hills. Hard work and dedicated training produces results (that and injury management!).
My inspiration came from Seb Coe in the early days and I watched every race he ran. Like him, my pet distances were 800m and 1500m and for years life was spent running in circles (ironic really). I joined a club later and trained with some amazing athletes over the journey. I once ran at altitude at a training camp and remember doubling over gasping for air like a demented goldfish thinking "so this is what it's like to slowly suffocate - why isn't the air helping!!" as we churned out 300m reps. Seriously one of the toughest things I've done in my life were those last 2 reps. But I'm glad I did. Crazy to some is inspirational to me.LOL.
I never had delusions of making the Olympics or turning pro...but I did want to see how fast I could go and what it would take. I look now at world class athletes running 400m in 60secs and stringing together 13 in a row, sprinting the last 200 in a lazy 25secs. I remain in total awe of their ability, knowing a fraction of how hard it is to run 2 or 3 laps at that pace, and I wonder what motivates and inspires them.
For what it's worth ..."thanks Seb" for providing the inspiration all those years ago.
The historic Carmel Mission, at the south end of the Monterey Peninsula, is one of California's most famous historic landmarks. Construction of the present-day
mission was begun in 1793 and the lovely church was dedicated in 1797.
View my collections on Flickr here: Collections
Press "L" for a larger image on black.
Explore #456
I am re-posting my picture of Mr & Mrs Mandarin following the amazing "treatment" on it with textures added by one of my Flickr friends, Marilyn.
As you know most of the pictures on my stream are SOOC and "Photoshop" is all very new and scary to me!
However with the help of some very special contacts, especially Marilyn, Moles, Steve (Maier), Ishan, Astrida and Darlene, I am gradually learning some new skills.
Thank you for taking me to another level guys n gals, I truly appreciate your time and emails to help.
And finally, I have kept my contacts to a very small number so that I may learn from my favourites, and give quality feedback where ever possible to you too. You mean a lot to me and your encouragement and comments push me to continue to post. Your time and visits are sincerely valued and appreciated.
My first year on Flickr has been amazing and I look forward to sharing more of your stories and pictures over the next one.
Thank you again, especially Marilyn for making my day
Thillai Natarajah Temple, Chidambaram or Chidambaram temple is a Hindu temple dedicated to Lord Shiva located in the town of Chidambaram, East-Central Tamil Nadu, South India. The temple is known as the foremost of all temples (Kovil) to Saivites and has influenced worship, architecture, sculpture and performance art for over two millennium. The Sangam classics list chief architect Viduvelvidugu Perumthachchan as directing an early renovation of the shrine.
A major shrine of Lord Shiva worship since the classical period, there have been several renovations and offerings to Chidambaram by the Pallava, Chola, Pandya, Vijayanagara and Chera royals in the ancient and pre-medieval periods. The temple as it stands now is mainly of the 12th and 13th centuries, with later additions in similar style. Its bronze statues and stone sculptures depicting various deities and the famous Thillai trees (Excoecaria agallocha) of the surrounding forest reflect the highpoints of early Chola and Pallava art while its famed gold plated gopuram towers are medieval structural additions by the royals Aditya I, Parantaka Chola I, Kopperunchinga I, Krishnadevaraya and Jatavarman Sundara Pandyan. King Kocengannan Chola was born following prayers his parents offered at the temple and later in his life he refined its structure. The shrine gave the town its name.
The deity that presides here is கூத்தன் - Thillai Koothan (Thillai Nataraja - Shiva, The Lord of Dance). Chidambaram is the birthplace of the sculpture and bronze image representation of Lord Shiva as the cosmic dancer, a Tamilian concept and motif in Chola art that has since become notable as a symbol of Hinduism. The shrine is the only Shiva temple to have its main deity represented in this anthropomorphic form, as the supreme being who performs all cosmic activities. The consort deity here is Sivakami Amman (form of Amman - mother goddess and female energy). Two other forms of Lord Shiva are represented close to this in the vimana (inner sanctum) of the temple - as a crystallised lingam - the most common representation of Lord Shiva in temples, and as the aether space classical element, represented with empty space and a garland of fifty one hanging golden bilvam leaves (Aegle marmelos). Lord Shiva is captured in pose as Nataraja performing the Ananda Tandava ("Dance of Delight") in the golden hall of the shrine Pon Ambalam (பொன் அம்பலம்). The sculptures of Chidambaram inspired the postures of Bharatha Natyam. The Chidambaram complex is admired for its five famous halls (ambalam or sabhai), several grand smaller shrines to the Hindu deities Ganesh, Murugan, Vishnu and Sivakami Amman which contain Pandyan and Nayak architectural styles, and for its endowment from many water tanks, one of which links it to the Thillai Kali temple.
Chidambaram is one of the five Pancha Bootha Sthalams, the holiest Shiva temples each representing one of the five classical elements; Chidambaram represents akasha (aether). Chidambaram is glorified in Tirumular's Tirumandhiram and was visited by Patañjali and VyagjrapadharPulikaal Munivar. It is the primary shrine of the 275 Paadal Petra Sthalams - Shiva Sthalams glorified in the early medieval Tevaram poems by Tamil Saivite Nayanar saints Tirunavukkarasar, Thirugnana Sambandar and Sundarar. Hailed in the Tiruvacakam series by Manikkavacakar, these very volumes of the Tirumurai literature canon were themselves found in secret chambers of the temple. The Periya Puranam, a biography of these Nayanar saints by Sekkizhar commissioned by emperor Kulothunga Chola II, was written in the shrine's Thousand Pillared Hall. In Kanda Puranam, the epic authored by Kachiyappa Sivachariar of Kanchipuram, the Chidambaram shrine is venerated as one of the three foremost Shiva abodes in the world, alongside Koneswaram temple of Trincomalee and Mount Kailash.
ETYMOLOGY
The traditional name of the temple complex, Chidambaram Tillai Nataraja-koothan Kovil, alludes to the environment of its location and its origins and significance in Saivite worship. The mangrove of ancient Tillai (தில்லை) trees (Exocoeria agallocha) of the forest surrounding the shrine when it was first built inspired the shrine's name and early artistic inspiration; the Tillai trees of the nearby Pichavaram wetlands, the second largest mangrove in the world, extends to the temple area. The shrine is venerated as Tillai ambalam (தில்லை அம்பலம் ), literally meaning Tillai Open Stage, the open space surrounded by Tillai Vanam (தில்லை வனம்) (the Tillai forest) - the original name of this area.[9] The name of the town of this shrine, Chidambaram comes from the Tamil word Chitrambalam (சிற்றம்பலம்) - "small hall/stage"; also spelled Chithambalam (சிட்டம்பலம்), from citt/chitthu and ambalam - meaning "wisdom of this open stage/atmosphere". The shrine is where some devotees believe they will attain liberation, or chitaakasam - "wisdom/consciousness of the sky". "Nataraja" or "Koothan" mean "Lord of Dance".
LEGEND
The story of Chidambaram begins with Lord Shiva strolling into the Thillai Vanam (vanam meaning forest and thillai trees - botanical name Exocoeria agallocha, a species of mangrove trees - which currently grows in the Pichavaram wetlands near Chidambaram). In the Thillai forests resided a group of sages or 'rishis' who believed in the supremacy of magic and that God can be controlled by rituals and mantras or magical words. Lord Shiva strolled in the forest with resplendent beauty and brilliance, assuming the form of Bhikshatana, a simple mendicant seeking alms. He was followed by His consort, Vishnu as Mohini. The sages and their wives were enchanted by the brilliance and the beauty of The handsome mendicant and His consort. On seeing their womenfolk enchanted, the rishis got enraged and invoked scores of serpents (nāgas) by performing magical rituals. Lord Shiva lifted the serpents and donned them as ornaments on His matted locks, neck and waist. Further enraged, the sages invoked a fierce tiger, whose skins and dons were used by Lord Shiva as a shawl around His waist and then followed by a fierce elephant, which was devoured and ripped to death by Lord Shiva (Gajasamharamurthy).
The rishis gathered all their spiritual strength and invoked a powerful demon Muyalakan - a symbol of complete arrogance and ignorance. Lord Shiva wore a gentle smile, stepped on the demon's back, immobilized him and performed the Ánanda Tandava (the dance of eternal bliss) and disclosed his true form. The sages surrender, realizing that Lord Shiva is the truth and He is beyond magic and rituals.
PATRONAGE
To Saivites, primarily in Tamil Nadu, the very word koil refers primarily to Chidambaram Tillai Natarajar.
Chidambaram is a temple complex spread over 160,000 m2 in the heart of the city. The main complex to Lord Shiva Nataraja also contains shrines to deities such as Shivakami Amman, Ganesh, Murugan and Vishnu in the form Govindaraja Perumal. Chidambaram's earliest structures were designed and erected by ancient craftsmen called Perumtaccan. The golden tiled roof for the Chit Ambalam (the vimanam) was laid by the Chola King Parantaka I (907-950 CE) following which he was given the title - Thillaiyambalathhukku pon koorai veiyntha thevan (Tamil:தில்லையாம்பலதுக்கு பொன் கூரை வேய்ந்த தேவன், meaning the one who constructed the golden roof). In its floruit, kings Rajaraja Chola I (reign 985-1014 AD) and Kulothunga Chola I (1070-1120 AD) made significant donations to the temple. Gold and riches to the temple were donated by Rajaraja Chola's daughter Kundavai II while Chola king Vikrama Chola (1118-1135 AD) made donations for the conduct of the daily rituals.
Donations of gold and jewels have been made by various kings, rulers and patrons to the temple from 9th to 16th century - including the Maharaja of Pudukottai, Sethupathy (the emerald jewel still adorns the deity) and the British.
Naralokaviran, the general of king Kulothunga Chola I was responsible for building a shrine for child saint Thirugnana Sambanthar and installed a metal image inside it. He constructed a hall for recitation of Tevaram hymns and engraved the hymns in copper plates.
TEMPLE STRUCTURE
The temple is the only great temple complex to date mainly from the later Chola period, and contains the earliest examples of a number of features that are found in many later temples, including "the earliest known Devī or Amman shrine, nritta (dance) maṇḍapa, Sūrya shrine with chariot wheels, hundred-and-thousand pillared maṇḍapas, even the first giant Śiva Gangā tank".A classical Shiva temple as per Agama rules will have five prakarams (closed precincts of a temple) or circuits each separated by walls one within the other. The outer prakaram will be open to the sky except the innermost one. The innermost one will house the main deity as well as other deities. There will be a massive wooden or stone flag post exactly in line with the main deity. The innermost prakaram houses the sanctum sanctorum (தமிழ் = கருவரை).
Chidambaram is also referred to in various works such as Thillai (after the Thillai forest of yore in which the temple is now located), Perumpatrapuliyur or Vyagrapuram (in honour of Saint Vyagrapathar, Sanskrit: Vyaghrapada - "Tiger-Footed").
The temple is supposed to be located at the lotus heart of the Universe: Virat hridaya padma sthalam.
This gold-roofed stage is the sanctum sanctorum of the Chidambaram temple and houses the Lord in three forms:
- the "form" - the anthropomorphic form as an appearance of Nataraja, called the Sakala-thirumeni.
- the "semi-form" – the semi-anthropomorphic form as the Crystal linga of Chandramaulishvara, the Sakala-nishkala-thirumeni.
- the "formless" – as the space in Chidambara-rahasyam, an empty space within the sanctum sanctorum, the Nishkala-thirumeni.
SIGNIFICANCE OF THE TEMPLE DESIGN
The layout and architecture of the temple is replete with philosophical meanings.
Three of the five Panchaboothasthala temples, those at Kalahasti, Kanchipuram and Chidambaram all stand on a straight line exactly at 79 degree 41 minutes East longitude - truly an engineering, astrological and geographical wonder. Of the other two temples, Tiruvanaikkaval is located at around 3 degrees to the south and exactly 1 degree to the west of the northern tip of this divine axis, while Tiruvannamalai is around midway (1.5 degree to the south and 0.5 degree to the west).
The 9 gateways signify the 9 orifices in the human body.
The Chitsabai or Ponnambalam, the sanctum sanctorum represents the heart which is reached by a flight of 5 stairs called the Panchaatchara padi - pancha meaning 5, achhara – indestructible syllables – "SI VA YA NA MA", from a raised anterior dias - the Kanakasabai. The access to the Sabhai is through the sides of the stage (and not from the front as in most temples). The Chit sabha roof is supported by four pillars symbolic of the four Vedas.
The Ponnambalam or the Sanctum sanctorum is held by 28 pillars – representing the 28 agamas or set methodologies for the worship of Lord Shiva. The roof is held by a set of 64 beams representing the 64 forms of art and is held by several cross-beams representing the innumerable blood vessels. The roof has been laid by 21,600 golden tiles with the word SIVAYANAMA inscribed on them representing 21600 breaths. The golden tiles are fixed using 72,000 golden nails which represents the no. of nadis exists in human body. The roof is topped by a set of 9 sacred pots or kalasas, representing the 9 forms of energy. The artha mandapa(sanctum) has six pillars denoting the six shastras (holy texts).
The hall next to the artha mantapa has eighteen pillars symbolizing the eighteen Puranas.
TOWERS
The temple has nine gateways, and four of these have gateway towers or gopurams each with 7 storeys facing the East, South, West and North. The South gopuram called the Sokkaseeyan Thirunilai Ezhugopuram was constructed by a Pandya king identified from the presence of the dynasty's fish emblem sculpted on the ceiling. The Pandyas sculpted two fishes facing each other when they completed gopurams (and left it with one fish, in case it was incomplete). The earliest and smallest of the four is West gopuram constructed around 1150 and there are no reliable evidence on the construction. The sculptures shows goddess fighting the buffalo-demon and warlike Skanda astride his peacock. The North Gopuram was initiated around 1300 AD with the brick portion constructed by the Vijayanagara king Krishnadevaraya (1509-1530 AD) in the 16th century. The East Gopuram, was claimed to have been constructed by the Pallava King Koperunsingan II (1243-1279 AD) as per epigrahical records and was repaired by Subbammal, the mother-in-law of the famous philanthropist Pachaiyappa Mudaliar (1754-1794 AD). The idols of Pachaiappa Mudaliar and his wife Iyalammal have been sculpted on the eastern gopuram. The Pachaiappa Trust to date has been responsible for various functions in the temple and also maintain the temple car. The eastern gopuram is renowned for its complete enumeration of 108 poses of Indian classical dance – Bharathanatyam, detailed in small rectangular panels along the passage that leads to the gateway. Each gopuram has around fifty stone sculptures, with each repeating some portions from the other.
HALLS
There are 5 ambalams or sabhas (halls) inside the temple.
- Chit Ambalam or Chit Sabhai, which is the sanctum sanctorum housing Lord Nataraja and his consort Sivakami Sundari, and gave the temple town its name.
- Pon Ambalam or Kanaka Sabhai – the golden hall in front of the Chit Ambalam, from where the daily rituals are conducted.
- Nrithya sabhai or Natya sabhai, a 56-pillared hall lies to the south of the temple's flag mast (kodi maram or dwaja sthambam) where Nataraja outdanced Kali and established his supremacy
- Raja sabhai or the 1000-pillared hall which symbolizes the yogic chakra of thousand pillared lotus or Sahasraram (which in yoga is a chakra) at the crown of the head and is a seat where the soul unites with God. This chakra is represented as a 1000-petalled lotus. Meditating by concentrating at the Sahasrara Chakra is said to lead to a state of union with The Divine Force and is the pinnacle of yogic practice. The hall is open only on festive days.
- Deva Sabhai, which houses the Pancha moorthis (pancha - five, moorthis - deities, namely the deities of Ganesh, Somaskanda (seated posture of Lord Shiva with Pavarthi and Skanda), Sivananda Nayaki, Muruga and the image of Chandikeswarar.
SHRINES
- The shrines for the original Shivalingam worshipped by the saints Patanjali and Vyagrapathar – called the Thiru Aadhimoolanathar and his consort Umaiyammai
- The shrine of the 63 nayanars of Lord Shiva – called the Arubaththu moovar.
- Shrine of Sivagami.
- Ganesha shrine
- Shrine of Muruga or Pandiya nayakan
There are also several smaller shrines in the temple complex.
GOVINDARAJA SWAMY SHRINE
The Govindaraja shrine is dedicated to Vishnu and is one of the 108 holy temples of Lord Vishnu called divyadesam, revered by the 7th-9th-century saint poets of vaishnava (those worshipping Lord Vishnu) tradition, alwars. Kulashekara alwar mentions this temple as Tillai Chitrakutam and equates Chitrakuta of Ramayana fame with this shrine. King Kulothunga Chola II is believed to have uprooted the presiding Govindraja image from the shrine. The shrine has close connections with the Govindaraja temple in Tirupati dating back to saint Ramanuja of the 11-12th century. Ramanujar fled to Tirupati with the utsava (festival image) of the temple to escape punishment. Down the centuries, king Krishnappa Nayak (1564-1572 AD) was instrumental in installing the image of Govindaraja back in the temple. There was lot of resistance from the shaivites (those worshipping Shiva) against placing the Vishnu image in a revered Shiva temple, but the king was unmoved and the image was installed in the present form. There is no satisfactory evidence of co-existence of the Shiva and Vishnu shrines within the same temple built during the same time - there was a dispute even in last century during 1849 AD regarding the rights on the Govindaraja idol and Alwar Sannidhi(sanctum of azhwars) between Vaishnavas and Dikshitars and the position of Vaishnavas was upheld by the district court.
TEMPLE TANKS
The Chidambaram temple is well endowed with several water bodies within and around the temple complex.
- Sivaganga (சிவகங்கை) tank is in the third corridor of the temple opposite to the shrine of Shivagami. It is accessed by flights of stone steps leading from the shrine.
- Paramanandha koobham is the well on the eastern side of the Chitsabhai hall from which water is drawn for sacred purposes.
- Kuyya theertham is situated to the north-east of Chidambaram in Killai near the Bay of Bengal and has the shore called Pasamaruthanthurai.
- Pulimadu is situated around a kilometer and a half to the south of Chidambaram.
- Vyagrapatha Theertham is situated on to the west of the temple opposite to the temple of Ilamai Akkinaar.
- Anantha Theertham is situated to the west of the temple in front of the Anantheswarar temple.
- Nagaseri tank is situated to the west of the Anantha thirtham.
- Brahma Theertham is situated to the north-west of the temple at Thirukalaanjeri.
- Underground channels at the shrine drain excess water in a northeasterly direction to the Shivapiyai temple tank (சிவப்பியை குளம்) of the Thillai Kali Temple, Chidambaram. Due to poor maintenance, it has not been in use.
- Thiruparkadal is the tank to the south-east of the Shivapiyai tank.
TEMPLE CAR
The Chidambaram temple car is, perhaps, the most beautiful example of a temple car in all of Tamil Nadu. This car, on which Lord Nataraja descends twice a year, is drawn by several thousand devotees during the festivals.
ANANDA TANDAVA
The legend of the temple is same as the legend of Ānanda-tāṇḍava. Adhisesha, the serpent who serves as a bed of Lord Vishnu, hears about the Änanda thaandava and yearns to see and enjoy it. Lord Shiva beckons him to assume the saintly form of sage Patanjali and sends him to the Thillai forest, informing him that he will display the dance in due course. Patanjali who meditated in the Himalayas during krita age joins another saint, Vyaghrapada or Pulikaalmuni (Vyagra / Puli meaning "Tiger" and patha / kaal meaning "feet" – referring to the story of how he sought and got the feet and eyesight of a tiger to help climb trees well before dawn to pick flowers for The Lord before the bees visit them). The story of sage Patanjali as well as his great student sage Upamanyu is narrated in both Vishnu Purana as well as Shiva Purana. They move into the Thillai forest and worship Lord Shiva in the form of lingam, a deity worshipped today as Thirumoolataneswarar (Thiru - sri, Moolatanam - primordial or in the nature of a foundation, Eswarar- the Lord). Legends say that Lord Shiva displayed his dance of bliss (the Aananda Thaandavam) - as Nataraja to these two saints on the day of the poosam star in the Tamil month of Thai (January-February).
THE ANANDA TANDAVA POSTURE
The Ānanda-tāṇḍava posture of Nataraja represents pancikritya functions of the godhead believed to have created the dynamic force to create the world.
- The demon under Lord Nataraja's feet signifies that ignorance is under His feet.
- The fire in His hand (power of destruction) means He is the destroyer of evil.
- The raised hand (Abhaya or Pataka mudra) signifies that He is the savior of all life forms.
- The arc of fire called Thiruvashi or Prabhavati signifies the cosmos and the perpetual motion of the earth.
- The drum in His hand signifies the origin of life forms.
- The lotus pedestal signifies Om, the sound of the universe.
- His right eye, left eye and third eye signify the sun, moon and fire/knowledge, respectively.
- His right earring (makara kundalam) and left earring (sthri kundalam) signify the union of man and woman (right is man, left is woman).
- The crescent moon in His hair signifies benevolence and beauty.
- The flowing of river Ganges through His matted hair signifies eternity of life.
- The dreading of His hair and drape signify the force of His dance.
Another notable point of this posture is that it is based on the six point star. Nataraja's head forms the topmost point of the star, while His spreading hair and right hand form the upper side points. His drape and raised left leg form the lower points, and His right leg that rests on the demon Myalagga forms the lowest point. Surrounding this is the arc of fire.
RELIGIOUS SIGNIFICANCE OF THE TEMPLE
Pancha Bhoota Stalam (Sanskrit: पन्च भूत स्थल) refers to the five Shiva temples, each representing the manifestation of the five prime elements of nature - land, water, air, sky, fire. Pancha indicates five, Bhoota means elements and Stala means place. All these temples are located in South India with four of these temples at Tamil Nadu and one at Andhra Pradesh. The five elements are believed to be enshrined in the five lingams and each of the lingams representing Lord Shiva in the temple have five different names based on the elements they represent. In the temple, Shiva is said to have manifested himself in the form of sky. The other four manifestations are Prithivi Lingam (representing land) at Ekambareswarar Temple, Appu Lingam (representing Water) at Thiruvanaikaval, Agni Lingam (representing fire) at Annamalaiyar Temple and Vayu Lingam (representing air) at Srikalahasti Temple.
Aathara Stala indicates the Shiva temples which are considered to be divine impersonification of Tantric chakras associated with human anatomy. Nataraja temple is called the Anthaga stalam associated with Anthagam - the third eye.
Pancha Sabhai refers to the five places where Lord Shiva is said to have displayed His cosmic dance and all these places have stages or ambalams, also known as Sabhai. Apart from Chidambaram which has the Ponna Ambalam - the Golden Hall, the others are the I-Ratthina Ambalam - the Jeweled Hall at Thiruvaalangadu (rathinam – ruby / red jewelled), the Chitra Ambalam - the Painted Hall at Thirukutralam (chitra – painting), the Velli Ambalam - the Silver Hall at Madurai Meenakshi Amman Temple (velli – silver) and the Thaamira Ambalam - the Copper Hall at Nellaiappar Temple, Tirunelveli (Thaamiram – copper).
RELIGIOUS WORK AND SAINTS
There is no reference to the temple in Sangam literature of the 1st to 5th centuries and the earliest mention is found in 6th century Tamil literature. The temple and the deity were immortalized in Tamil poetry in the works of Thevaram by three poet saints belonging to the 7th century - Thirugnana Sambanthar, Thirunavukkarasar and Sundaramoorthy Nayanar. Thirugnana Sambanthar has composed 2 songs in praise of the temple, Thirunavukkarasar aka Appar 8 Tevarams in praise of Nataraja and Sundarar 1 song in praise of Nataraja. Sundarar commences his Thiruthondar thogai (the sacred list of Lord Shiva's 63 devotees) paying his respects to the priests of the Thillai temple - "To the devotees of the priests at Thillai, I am a devotee". The works of the first three saints, Thirumurai were stored in palm leaf manuscripts in the temple and were recovered by the Chola King Rajaraja Chola under the guidance of Nambiandarnambi. Manikkavasagar, the 10th century saivite poet has written two works, the first called Tiruvasakam (The sacred utterances) which largely has been sung in Chidambaram and the Thiruchitrambalakkovaiyar (aka Thirukovaiyar), which has been sung entirely in the temple. Manikkavasagar is said to have attained spiritual bliss at Chidambaram. The Chidambaram Mahatmiyam composed during the 12th century explain the subsequent evolution and de-sanskritization.
THE CHIDAMBARA RAHASIYAM
During the daily rituals, the Chief priest, of the day, himself in a state of Godliness - Shivohambhava (Shiva - the Lord, in His Sandhi form - Shivo-, aham – me / us, bhava - state of mind), parts the curtain, indicating the withdrawal of ignorance and reveals the space, and The Lord’s presence.
The Chidambara Rahasya, is hence representative of that time when one, in total surrender, allows God to intervene and remove our ignorance, even as we get to 'see and experience' His presence and hence - bliss.
Temple administration and daily rituals
WORSHIP FORMS
A unique feature of this temple is the bejeweled image of Lord Nataraja as the main deity. It depicts Lord Shiva as the master of Koothu-Bharata Natyam and is one of the few temples where Lord Shiva is represented by an anthropomorphic murthi rather than the classic, anionic Lingam.
At Chidambaram, the dancer dominates, not the linga as in other Shiva shrines. The Chitsabha houses a small sphatika(crystal) linga (Chandramoulisvara), believed to be a piece that fell from the crescent adorning Lord Shiva's head and installed by Adi Shankara. The linga is associated with the intangible fifth element, akasha (ether or space), the eternal infinite expanse where the dance of Lord Shiva takes place daily puja is offered to the linga and also to a small gem-carved figure of Ratnasabhapati.
Chidambaram offers a combination of the three apects of Shaiva worship - of the form Lord(Nataraja), of the form and the formlessness (linga) and of the formless omnipresence. The last is suggested by a "Chidambara rahasya", a chakra inscribed on a wall and blackened by applying "punugu" (civet) and over which hangs a string of golden bilva (bael) leaves. This can be viewed through the square chinks when the priest draws aside the dark "curtain of ignorance".
WORSHIP
The temple is managed and administered hereditarily by the Chidambaram Dikshitar – a class of Vaidika Brahmins whom, legends say, were brought here from Mt. Kailas, by Patanjali, specifically for the performance of the daily rituals and maintenance of the Chidambaram temple.
DIKSHITARS
The Dikshithars were supposed to be 3000 were called Tillai Muvayiram. Today they number around 360. These Dikshithars follow the Vedic rituals, unlike the Sivachariyars or Adhisaivars who follow the agamic rituals for the worship of Shiva and they sport a specific lopsided-to-the-left half shaved head. The rituals for the temple were collated from the Vedas and set by Patanjali, who is said to have inducted the Dikshithars into the worship of Lord Shiva as Nataraja. Every married male member of the Dikshithar family gets a turn to perform the rituals at the temple and can serve as the chief priest for the day. Married Dikshithars are also entitled a share of the temple's revenue. Though the temple is said to have been given endowments of almost 20 km2 of fertile land – having been patronized by various rulers for several centuries, it is managed almost entirely by privately run endowments.
DAILY RITUALS
The day begins with the chief priest of the day, performing required rituals to purify himself and assume the Shivoham bhava (Shiva-hood), after which he enters the temple to do the daily rituals. The day begins with Lord Shiva's footwear (padukas) brought at 7:00 am from the palliyarai (bedroom) to the sanctum sanctorum in a palanquin accompanied by devotees with cymbals, chimes and drums. The priest then performs the daily rituals with a yajna and a 'Gopujai' (worship of a cow and her calf). Worship (Puja) is done 6 times in a day. Before each puja, the spadika linga (crystal linga) or the semi form state of Lord Shiva is anointed with ghee, milk, curds, rice, sandal paste and holy ash. This is followed by presenting the naivedhyam or offering of freshly prepared food and sweets to the deity and the diparaadhana, a ritual of showing varied and decoratively set lamps, the reciting of Vedas in Sanskrit and the Panchapuranam (a set of 5 poems from a set of 12 works in Tamil – called the panniru thirumurai). The puja ends with the priest parting the curtains of the sanctum sanctorum to reveal the Chidambara Rahasyam (sanctum).
Before the 2nd puja, apart from the regular anointing of the crystal linga, a ruby Nataraja deity (the Rathinasabhapathy) is also anointed. The 3rd puja is at around 12.00 noon, after which the temple closes until around 4:30 pm. The 4th puja is performed at 6.00 pm, the 5th at 8:00 pm and the last puja of the day is performed at 10:00 pm, after which Lord Shiva’s footwear is taken in a procession for Him to ‘retire’ for the night. Before the 5th puja at night, the priest performs special rituals at the Chidambara Rahasya, where he anointed the yantra with aromatic substances and offers naivedyam. The last puja, called the arthajaama puja is performed with special fervor. It is believed that the entire divine force of the universe retires into the deity, when he retires for the night.
TEMPLE ADMINISTRATION
The Diskshithars one and fully responsible for the administration and pooja. Simply they mentioned their surname as the Sri Natarajar Temple Trustee and Pooja forever. Dikshithars life and temple tied as the nail and flesh relationship.
FESTIVALS
A whole year for men is said to be a single day for the gods. Just as six poojas are performed in a day at the sanctum sanctorum, six anointing ceremonies are performed for the principal deity - Nataraja in a year. They are the Marghazhi Thiruvaadhirai (in December-January) indicating the first puja, the fourteenth day after the new moon (chaturdasi) of the month of Masi (February-March) indicating the second pooja, the Chittirai Thiruvonam (in April-May), indicating the third pooja or uchikalam, the Uthiram of Aani (June-July) also called the Aani Thirumanjanam indicating the evening or the fourth puja, the chaturdasi of Aavani (August-September) indicating the fifth puja and the chaturdasi of the month of Puratasi (October-November) indicating the sixth pooja or Arthajama. Of these the Marghazhi Thiruvaadhirai (in December-January) and the Aani Thirumanjanam (in June-July ) are the most important. These are conducted as the key festivals with the main deity being brought outside the sanctum sanctorum in a procession that included a temple car procession followed by a long anointing ceremony. Several hundreds of thousands of people flock the temple to see the anointing ceremony and the ritualistic dance of Shiva when he is taken back to the sanctum sanctorum. Lord Shiva, in his incarnation of Nataraja, is believed to have born on full moon day in the constellation of Ardra, the sixth lunar mansion. Lord Shiva is bathed only 6 times a year, and on the previous night of Ardra, the bath rituals are performed on a grand scale. Pots full of milk, pomegranate juices, coconut water, ghee, oil, sandal paste, curds, holy ashes, and other liquids and solids, considered as sacred offering to the deity are used for the sacred ablution.
There are references in Umapathy Sivam's
Kunchithaangristhavam that the Maasi festival also had the Lord being carried out in procession, however this is not in vogue these days.
Natyanjali is a prominent festival celebrated during February every year when Bharatnatyam dancers from all over the country converge to present dance offering to Nataraja.
HISTORY
Constructed to signify where Tamil Shaivites identify the centre loci of the universe to be, the shrine, dedicated to Lord Shiva, has witnessed several significant events in the history of Tamil Nadu. A powerful legacy of Dravidian art, its structures and sculptures have attracted pilgrims to Chidambaram for over two millennium. The birthplace of Nataraja when Shaivite worship was highly popular during the Sangam period, Chidambaram had gained a reputation for holiness across the continent by the third century CE and the admiration of the Tamilakkam royals of the early Cholas, Chera dynasty and the early Pandyan Kingdom. Built by the early Cholas to one of their family deities - Nataraja-Koothan - it served as the king and queen's state temple and seat of their monarchs' coronations. The Chola royals underlined their non-partisan approach to religious iconography and faith by also patronizing the Srirangam Ranganathaswamy temple dedicated to Vishnu - their other Kuladheivam or "abode of family deity". Chola King Kocengannan who reigned in the first half of the 2nd century CE was born after his parents King Subhadevan and Kamaladevi worshipped in the Thillai Golden Hall (Pon Ambalam). He expanded the shrine in his later life and added to unfinished decorations. Saints Patañjali Tirumular and Vyaghrapada famously worshipped Nataraja at the shrine. The travelling Pallava-Chola king Simhavarman (II or III) who reigned in the 5th-6th century CE was cured of leprosy by bathing in the Shivagangai tank and in gratitude made extensive repairs and additions to the temple. He changed his name to Hiranyavarman or "golden bodied."
The Puranas, Sangam literature and the Tirumurai canon join several epigraphs and murals in highlighting the brilliance of the temple site and the devotion of Patañjali, Vyaghrapada-Pulikaalmunivar and patanjali to Nataraja at Thillai. The sthala puranam as well as umapathi sivacharya's koyil puranam give an account of how an ancient chola prince of kritayugam or first of epochal ages. Worshipped The Lord's feet at Chidambaram and being blessed with a vision of His was further helped by saint Vyaghrapada to consecrate a place of worship therewith. The temple murals and some cholan and pandyan literature refer to this sthala puranam. The chidambaram mahatyam as well as koyil puranam by the same author discuss as to how this prince who was presented with dhataki or atti garland and tiger flag in which Lord Indra would take abode to make him ever victorious was blessed with vision of lord and further attained mukti at this spot. This is very credible because all ancient literature and documents report that tiger flag and atti or dhataki (grislea tomentosa) garland as being emblematic with cholas. Some sangam period works also passingly refer to the krita age king's war with demons and his victory against them. The king also went by name Vyaghraketu after being gifted with the tiger flag.
Later during the 4th or 5th century CE, a pallava king called Simha Varman who was also a nayanmar saint by name Aiyatikal Kaadavarkon made some compositions and bathed in the tank and attained mukthi at tiru-perum-ppatra-puliyur or chidambaram. Aragalur Udaya Iraratevan Ponparappinan had refurbished most of the parts and rebuilt some parts of the temple around 1213 AD.
At periodical intervals (12 years in general), major repairs and renovation works are carried out, new facilities added and consecrated. Most old temples have also 'grown' over periods of time with additional facilities, more outer corridors and new gopurams (pagodas) were added by the rulers who patronized the temple. While this process has helped to keep the temples 'alive' as places of worship, from a purely archeological or historical perspective these renovations have unintentionally lead to destruction of the original works - which were not in sync with the latter and usually grander temple plans.
To this general trend, Chidambaram temple is no exception. The origins and developments of the temple are hence largely deduced from allied references in works of literature and poetry, the verbal information passed over generations by the Dikshithar community and from what little, of inscriptions and manuscripts that are available today.
The temple site is very ancient one is known to have been crafted time and again by the ancient craftsmen guild known as Perumthachchans. The reference to the same is available in sangam literature as well as other documents. The tevaram trio in particular have held this site to be of great sanctity with some like Tirugnanasambandar and Sundarar out of devotion being reluctant to set their foot in the place "because it would be an insult to the lord to put one's foot on his abode". The sangam works refer to the temple being favoured by all the three ancient crowns of south, the Neriyan (cholas), chezhiyan (pandyas) and uthiyan (cheras), even if the temple was in what was traditionally chola country.
INSCRIPTIONS
There are several inscriptions available in the temple and referring to the Chidambaram temple in neighbouring areas. Most inscriptions available pertain to the periods of Cholas - Rajaraja Chola I (985-1014 CE), Rajendra Chola I (1012-1044 CE), Kulothunga Chola I (1070-1120 CE), Vikrama Chola (1118-1135 CE), Rajadhiraja Chola II (1163 -1178 CE), Kulothunga Chola III (1178-1218 CE) and Rajaraja Chola III (1216-1256 CE). Pandya inscriptions date from Thribhuvana Chakravarthi Veerapandiyan, Jataavarman Thribhuvana Chakravarthi Sundarapaandiyan (1251-1268 CE) and Maaravarman Thribhuvana Chakravarthi Veerakeralanaagiya Kulashekara Pandiyan (1268-1308 CE). Pallava inscriptions are available for king Avani Aala Pirandhaan Ko-pperum-Singha (1216-1242 CE). Vijayanagara Kings mentioned in inscriptions are Veeraprathaapa Kiruttina Theva Mahaaraayar (1509-1529 CE), Veeraprathaapa Venkata Deva Mahaaraayar, Sri Ranga Theva Mahaaraayar, Atchyutha Deva Mahaaraayar (1529-1542 CE) and Veera Bhooopathiraayar. One of the inscriptions from the descendant of Cheramaan Perumal nayanar, Ramavarma Maharaja has been found.
KUMBHABISHEKAM 2015
The sacred Chidambaram Sri Sabanayagar Temple, which is also described as Boologa Kailaasam and Chithakasam
Sri Sivagamasundari Samaedha Sriman Anandha Nataraja Moorthy's Chitsabha Samprokshana Chithvilasa Maha Kumbhabishekam is about to happen in a great way On the auspicious day of Manmadha (Tamil) year Chithirai month 18th day (01-May-2015) Friday morning between 7:00 am and 8:30 am Hastha Nakshthra, Thrayodhasi Thithi, Amirtha yoga, Rishabha Lagna.
INVASIONS
The temple was severely vandalised during Malik Kafur's invasions of South India between 1311 and 1325. A garrison was set up within the temple precincts and the walls were fortified during the Carnatic Wars between the East India Company and the French and the Anglo-Mysore Wars that the British fought with Hyder Ali and Tipu Sultan.
WIKIPEDIA
More than 100 dedicated DMPS employees from a variety of departments were honored at a special luncheon on Wednesday at the Wakonda Club in Des Moines. Chief of Human Resources Dr. Anne Sullivan offered congratulations with Amanda Lewis and Kathie Danielson, and School Board Chair Rob Baron presented retirees with a golden apple for their service.
Students Alexia Sanachit (Findley Elementary School), Samiro Gado (Merrill Middle School) and Carolina Ramos (Lincoln High School) talked about the special teachers in their lives and the impact school has had on them.
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+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based historical facts. BEWARE!
Some background:
The Tornado ADV had its origins in an RAF Air Staff Requirement 395 (or ASR.395), which called for a long-range interceptor to replace the Lightning F6 and Phantom FGR2. The requirement for a modern interceptor was driven by the threat posed by the large Soviet long-range bomber fleet, in particular the supersonic Tupolev Tu-22M. From the beginning of the Tornado IDS's development in 1968, the possibility of a variant dedicated to air defence had been quietly considered; several American aircraft had been evaluated, but found to be unsuitable. However, the concept proved unattractive to the other European partners on the Tornado project, thus the UK elected to proceed in its development alone. On 4 March 1976, the development of the Tornado ADV was formally approved.
In 1976, British Aerospace was contracted to provide three prototype aircraft. The first prototype was rolled out at Warton on 9 August 1979, before making its maiden flight on 27 October 1979. During the flight testing, the ADV demonstrated noticeably superior supersonic acceleration to the IDS, even while carrying a full weapons loadout.
The Tornado ADV's differences compared to the IDS include a greater sweep angle on the wing gloves, and the deletion of their kruger flaps, deletion of the port cannon, a longer radome for the Foxhunter radar, slightly longer airbrakes and a fuselage stretch of 1.36 m to allow the carriage of four Skyflash semi-active radar homing missiles. The stretch was applied to the Tornado front fuselage being built by the UK, with a plug being added immediately behind the cockpit, which had the unexpected benefit of reducing drag and making space for an additional fuel tank (Tank '0') carrying 200 imperial gallons (909 l; 240 U.S. gal) of fuel. The artificial feel of the flight controls was lighter on the ADV than on the IDS. Various internal avionics, pilot displays, guidance systems and software also differed; including an automatic wing sweep selector not fitted to the strike aircraft.
Production of the Tornado ADV was performed between 1980 and 1993, the last such aircraft being delivered that same year. A total of 165 Tornado ADVs were ordered by Britain, the majority being the Tornado F3. However, the Tornado ADV’s replacement, the aircraft that is known today as the Eurofighter Typhoon, met several delays – primarily of political nature. Even though the first production contract was already signed on 30 January 1998 between Eurofighter GmbH, Eurojet and NETMA for the procurement of a total of 232 for the UK, the development and eventually the delivery of the new aircraft was a protracted affair. It actually took until 9 August 2007, when the UK's Ministry of Defence reported that No. 11 Squadron RAF, which stood up as a Typhoon squadron on 29 March 2007, had received its first two multi-role Typhoons. Until then, the Tornado F.3 had become more and more obsolete, since the type was only suited to a limited kind of missions, and it became obvious that the Tornado ADV would have to be kept in service for several years in order to keep Great Britain’s aerial defence up.
In order to bridge the Typhoon service gap, two update programs had already been launched by the MoD in 2004, which led to the Tornado F.5 and F.6 versions. These were both modified F.3 airframes, catering to different, more specialized roles. The F.5 had a further extended fuselage and modified wings, so that it could operate more effectively in the long range fighter patrol role over the North Sea and the Northern Atlantic. On the other side, the F.6 was tailored to the mainland interceptor role at low and medium altitudes and featured new engines for a better performance in QRA duties. Both fighter variants shared improved avionics and weapons that had already been developed for the Eurofighter Typhoon, or were still under development.
The Tornado F.6’s new engines were a pair of Eurojet EJ200 afterburning turbofans, which offered 30% more dry and 20% more afterburner thrust than the F.3’s original Turbo-Union RB199-34R turbofans. These more modern and fuel-efficient engines allowed prolonged supercruise, and range as well as top speed were improved, too. Furthermore, there was the (theoretical) option to combine the new engine with vectored thrust nozzles, even though this would most probably not take place since the Tornado ADV had never been designed as a true dogfighter, even though it was, for an aircraft of its size, quite an agile aircraft.
However, the integration of the EJ200 into the existing airframe called for major modifications that affected the aircraft’s structure. The tail section had to be modified in order to carry the EJ200’s different afterburner section. Its bigger diameter and longer nozzle precluded the use of the original thrust reverser. This unique feature was retained, though, so that the mechanism had to be modified: the standard deflectors, which used to extend backwards behind the nozzles, now opened inwards into the airflow before the exhaust.
Since the new engines had a considerably higher airflow rate, the air intakes with the respective ducts had to be enlarged and adapted, too. Several layouts were tested, including two dorsal auxiliary air intakes to the original, wedge-shaped orifices, but eventually the whole intake arrangement with horizontal ramps was changed into tall side intakes with vertical splitter plates, reminiscent of the F-4 Phantom. Even though this meant a thorough redesign of the fuselage section under the wing sweep mechanism and a reduction of tank “0”’s volume, the new arrangement improved the aircraft’s aerodynamics further and slightly enlarged the wing area, which resulted in a minor net increase of range.
The F.3’s GEC-Marconi/Ferranti AI.24 Foxhunter radar was retained, but an infrared search and track (IRST) sensor, the Passive Infra-Red Airborne Track Equipment (PIRATE), was mounted in a semispherical housing on the port side of the fuselage in front of the windscreen and linked to the pilot’s helmet-mounted display. By supercooling the sensor, the system was able to detect even small variations in temperature at a long range, and it allowed the detection of both hot exhaust plumes of jet engines and surface heating caused by friction.
PIRATE operated in two IR bands and could be used together with the radar in an air-to-air role, adding visual input to the radar’s readings. Beyond that, PIRATE could also function as an independent infrared search and track system, providing passive target detection and tracking, and the system was also able to provide navigation and landing aid.
In an optional air-to-surface role, PIRATE can also perform target identification and acquisition, up to 200 targets could be simultaneously tracked. Although no definitive ranges had been released, an upper limit of 80 nm has been hinted at; a more typical figure would be 30 to 50 nm.
The Tornado F.3’s Mauser BK-27 revolver cannon was retained and the F.6 was from the start outfitted with the AIM-120 AMRAAM air-to-air missile, with the outlook to switch as soon as possible to the new, ram jet-driven Meteor AAM with higher speed and range. Meteor had been under development since 1994 and was to be carried by the Eurofighter Typhoon as its primary mid-range weapon. With a range of 100+ km (63 mi, 60 km no-escape zone) and a top speed of more than Mach 4, Meteor, with its throttleable ducted rocket engine, offered a considerably improvement above AMRAAM. However, it took until 2016 that Meteor became fully operational and was rolled out to operational RAF fighter units.
A total of 36 Tornado F.3 airframes with relatively low flying hours were brought to F.6 standard in the course of 2006-8 and gradually replaced older F.3s in RAF fighter units until 2009. The Tornado F.3 itself was retired in March 2011 when No. 111 Squadron RAF, located at RAF Leuchars, was disbanded. Both the F.5 and F.6 will at least keep on serving until the Eurofighter Typhoon is in full service, probably until 2020.
General characteristics:
Crew: 2
Length: 18.68 m (61 ft 3½ in)
Wingspan: 13.91 m (45 ft 7½ in) at 25° wing position
8.60 m (28 ft 2½ in) at 67° wing position
Height: 5.95 m (19 ft 6½ in)
Wing area: 27.55 m² (295.5 sq ft)
Empty weight: 14,750 kg (32,490 lb)
Max. takeoff weight: 28,450 kg (62,655 lb)
Powerplant:
2× Eurojet EJ200 afterburning turbofans with 60 kN (13,500 lbf) dry thrust and
90 kN (20,230 lbf) thrust with afterburner each
Performance:
Maximum speed: Mach 2.3 (2,500 km/h, 1,550 mph) at 9,000 m (30,000 ft)
921 mph (800 knots, 1,482 km/h) indicated airspeed limit near sea level
Combat radius: more than 1,990 km (1.100 nmi, 1,236 mi) subsonic,
more than 556 km (300 nmi, 345 mi) supersonic
Ferry range: 4,265 km (2,300 nmi, 2,650 mi) with four external tanks
Endurance: 2 hr combat air patrol at 560-740 km (300-400 nmi, 345-460 mi) from base
Service ceiling: 15,240 m (50,000 ft)
Armament:
1× 27 mm (1.063 in) Mauser BK-27 revolver cannon with 180 RPG under starboard fuselage side
A total of 10 hardpoints (4× semi-recessed under-fuselage, 2× under-fuselage, 4× swivelling
under-wing) holding up to 9000 kg (19,800 lb) of payload; the two inner wing pylons have shoulder
launch rails for 2× Short-Range AAM (SRAAM) each (AIM-9 Sidewinder or AIM-132 ASRAAM)
4× MBDO Meteor or AIM-120 AMRAAM, mounted under the fuselage
The kit and its assembly:
The eight entry for the RAF Centenary Group Build at whatifmodelers.com, and after 100 years of RAF what-if models we have now arrived at the present. This modified Tornado ADV was spawned through the discussions surrounding another modeler’s build of a modified F.3 (and examples of other Tornado conversions, e. g. with fixed wings or twin fins), and I spontaneously wondered what a change of the air intakes would do to the aircraft’s overall impression? Most conversions I have seen so far retain this original detail. An idea was born, and a pair of leftover Academy MiG-23 air intakes, complete with splitter plates, were the suitable conversion basis.
The basic kit is the Italeri Tornado ADV, even though in a later Revell re-boxing. It’s IMHO the kit with the best price-performance ration, and it goes together well. The kit was mostly built OOB, with some cosmetic additions. The biggest changes came through the integration of the completely different air intakes. These were finished at first and, using them as templates, openings were cut into the lower fuselage flanks in front of the landing gear well. Since the MiG-23 intakes have a relatively short upper side, styrene sheet fillers had to be added and blended with the rest of the fuselage via PSR. The gap between the wing root gloves and the intakes had to be bridged, too, with 2C putty. Messier affair than it sounds, but it went well.
In order to make the engine change plausible I modified the Tornado exhaust and added a pair of orifices from an F-18 – they look very similar to those on the Eurofighter Typhoon, and their diameter is perfect for this change. This and the different air intakes stretch the Tonka visually, it looks IMHO even more slender than the F.3.
Another issue was the canopy: the 2nd hand kit came without clear parts, but I was lucky to still have a Tornado F.3 canopy in the spares box – but only the windscreen from a Tornado IDS, which does not fit well onto the ADV variant. A 2mm gap at the front end had to be bridged, and the angles on the side as well as the internal space to the HUD does not match too well. But, somehow, I got it into place, even though it looks a bit shaggy.
The IRST in front of the windscreen is a piece of clear styrene sprue (instead of an opaque piece, painted glossy black), placed on a black background. The depth effect is very good!
More changes pertained to the ordnance: the complete weaponry was exchanged. The OOB Sidewinders were replaced with specimen from a Hasegawa F-4 Phantom (these look just better than the AIM-9 that come with the kit), and I originally planned to mount four AIM-120 from the same source under the fuselage – until I found a Revell Eurofighter kit in my stash that came with four Meteor AAMs, a suitable and more modern as well as British alternative!
All in all, just subtle modifications.
Painting and markings:
Well, the RAF was the creative direction, so I stuck to a classic/conservative livery. However, I did not want a 100% copy of the typical “real world” RAF Tornado F.3, so I sought inspiration in earlier low-visibility schemes. Esp. the Phantom and the Lightning carried in their late days a wide variety of grey-in-grey schemes, and one of the most interesting of them (IMHO) was carried by XS 933: like some other Lightnings, the upper surfaces were painted in Dark Sea Grey (instead of the standard Medium Sea Grey), a considerably murkier tone, but XS933 had a mid-height waterline. I found that scheme to be quite plausible for an aircraft that would mostly operate above open water and in heavier weather, so I adapted it to the Tonka. The fact that XS 933 was operated by RAF 5 Squadron, the same unit as my build depicts with its markings, is just a weird coincidence!
An alternative would have been the same colors, but with a low waterline (e.g. like Lightning XR728) – but I rejected this, because the result would have looked IMHO much too similar to the late Tornado GR.4 fighter bombers, or like a Royal Navy aircraft.
Since the upper color would be wrapped around the wings’ leading edges, I used the lower wing leading edge level as reference for the high waterline on the forward fuselage, Behind the wings’ trailing edge I lowered the waterline down to the stabilizers’ level.
All upper surfaces, including the tall fin, were painted with Tamiya XF-54, a relatively light interpretation of RAF Dark Sea Grey (because I did not want a harsh contrast with the lower colors), while the fuselage undersides and flanks were painted in Medium Sea Grey (Humbrol 165). The same tone was also used for the underwing pylons and the “Hindenburger” drop tanks. The undersides of the wings and the stabilizers were painted in Camouflage Grey (formerly known as Barley Grey, Humbrol 167).
Disaster struck when I applied the Tamiya paint, though. I am not certain why (age of the paint, I guess), but the finish developed a kind of “pigment pelt” which turned out to be VERY sensitive to touch. Even the slightest handling would leave dark, shiny spots!
My initial attempt was to hide most of this problem under post-shading (with Humbrol 126, FS 36270), but that turned the Tonka visually into a Tiger Meet participant – the whole thing looked as if it wore low-viz stripes! Aaargh!
In a desperate move (since more and more paint piled up on the upper surfaces, and I did not want to strip the kit off of all paint right now) I applied another thin coat of highly diluted XF-54 on top of the tiger stripe mess, and that toned everything done enough to call it a day. While the finish is not perfect and still quite shaggy (even streaky here and there…), it looks O.K., just like a worn and bleached Dark Sea Grey.
A little more rescue came with the decals. The markings are naturally low-viz variants and the RAF 5 Sq. markings come from an Xtradecal BAC Lightning sheet (so they differ from the markings applied to the real world Tornado F.3s of this unit). The zillion of stencils come from the OOB sheet, but the walking area warnings came from a Model Decal Tornado F.3 sheet (OOB, Revell only provides you a bunch of generic, thin white lines, printed on a single carrier film, and tells you “Good luck”! WTF?). Took a whole afternoon to apply them, but I used as many of them as possible in order to hide the paint finish problems… Some things, like the tactical letter code or the red bar under the fuselage roundel, had to be improvised.
With many troubles involved (the paint job, but furthermore the wing pylons as well as one stabilizer broke off during the building and painting process…), I must say that the modified Tonka turned out better than expected while I was still working on it. In the end, I am happy with it – it’s very subtle, I wonder how many people actually notice the change of air intakes and jet exhausts, and the Meteor AAMs are, while not overtly visible, a nice update, too.
The paint scheme looks basically also good (if you overlook the not-so-good finish due to the problems with the Tamiya paint), and the darker tones suit the Tonka well, as well as the fake RAF 5 Squadron markings.
I wish I could hug both girls. And I wish I could make things a tiny bit better for them.
This is the view from the campsite they were staying in with their parents - we stayed there a year ago.
St Helen is probably my favourite Kent church. At least from the outside. Alternating bands of flints and local stone give it a Christmas Cake effect, but in bright sunshine it looks stunning.
Inside, its no less impressive. Part of the wall paintings survive, as do geometric patterns on some of the supporting columns.
And it is huge, with a fine wooden roof, a replacement after a fire, but still works well, and the fabric of the church seems good.
Everywhere there are fabulous things to find; Aumbries, memorials, and so much more.
And I reeived a warm welcome from the warden who was waiting for visitors. Last time I was here, there was a display of how the estuary airport-cum-Boris Johnson vanity project seemed a real possibility. Now he is back insulting foreigners, and the airport is dead. But a new Thames crossing is being mooted, and it might run across Grain, which would be a shame to have the peace and quiet shattered.
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An absolute knockout of a church. From the first glimpse of the exterior, with its zebra-like stripes of flint and stone, you know that here is a church of great interest. In plan it consists of an aisled nave, transepts, chancel and west tower - all built on a prodigious scale. Although the church was heavily restored on two occasions in the nineteenth century there is still a great deal of interest and a visit here should not be rushed. The pillars of the nave have distinctive 'V' paintings contemporary with their fourteenth-century construction. The pulpit is of 1636 and shows some excellent carved arcading. Attached to it is a contemporary hourglass stand. The north transept has wall paintings depicting the martyrdom of St Edmund, but these were over-touched-up by Professor Tristram in 1932. Further paintings exist in the south transept and probably show the martyrdom of St Margaret. The base of the rood screen is fifteenth century while the rather insubstantial traceried top is an early twentieth-century addition. There is an elaborate tie-beam high in the roof with little quatrefoil piercings in the spandrels, but this could not have supported the rood as the remains of the rood loft staircase may be seen in its usual position. Outside the north chancel wall can be found a piscina and holy water stoup - all that remains of a medieval chantry chapel or anchorite's cell which has been demolished. The blocked-up doorway that originally gave access to it may be seen both inside and out. On the inside south wall of the chancel is one of the finest sedilia in Kent which together with its double piscina dates from the early years of the fourteenth century.
www.kentchurches.info/church.asp?p=Cliffe
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THE Church at Cliffe is dedicated to St. Helen and bears the distinction of being the only church in Kent dedicated to that Saint. It stands in a prominent position at the edge of the Hoo peninsula overlooking the extensive marshes which at this point stretch some two miles to the Thames.
The village seems at one time to have been of greater importance than it is to-day. Lambarde describes it as a large town in his day in spite of a disastrous fire which had destroyed many of the houses about 1520, a fire from the effects of which it appears never to have recovered.
The Manor of Cliffe belonged from very early times to the Prior and Convent of Christ Church, Canterbury, who were also the owners of the advowson, and thus became concerned with the upkeep of the church. At the Dissolution the Manor passed to George Brooke, Lord Cobham, though the Archbishop of Canterbury is still the patron of the living. Among the Rectors of Cliffe were several men of distinction, some of whom probably never visited the parish. From an early date there seems to have been a perpetual vicarage attached to the church, but when it became merged in the Rectory is uncertain.
Of the first church at Cliffe there is no definite record. It is sometimes said to have been founded by Offa, king of Mercia, in the latter part of the eighth century, though the only evidence for this appears to be the presumed identification of the place with the Cloveshoo of the Saxon Chronicle, where various synods of the Saxon Church were held in the eighth and ninth centuries. Without attempting to suggest a solution of this very debatable point, it can only be said that the evidence in favour of Cliffe appears to rest on at least as good authority as that of the rival claimants—Abingdon in Berkshire, and Clifton Hoo in Bedfordshire. There is moreover good reason to think that Cliffe was less inaccessible than might be supposed in mediaeval times. There still remain traces of a causeway across Higham Marsh, which must at one time have led to a ferry, thus affording an easy means of approach from Essex and the Midlands.
The earliest undisputed documentary reference to a church at Cliffe is in the Domesday Survey. It was evidently a building of more than usual importance for it is expressly stated that two ministers were in charge. Of this building, however, not a vestige remains, though there can be little doubt that from it the present plan has, on more or less recognised lines, been developed.
The plan as it exists to-day is complete, and consists of a nave with wide aisles, north and south transepts, chancel, western tower and south porch. The church is one of the largest in Kent, and is a striking example of a parish church whose size and splendour could have borne but little relation to the actual needs of the locality. It was the product of an age whose zeal for church building was limited only by the funds available. The total internal length from east to west is 182 feet, while the width across the transept is 82 feet. The exterior has been the subject of somewhat extensive restoration, which has robbed it of much of its ancient appearance. The south aisle differs from that on the north in having an embattled parapet, similar to that of the porch. The walls of the tower and transepts are faced with flint rubble with little attempt at regular coursing. The later work of the nave and chancel, though extensively refaced, is composed of alternate courses of dressed flints and stone ; the latter, a soft ragstone from the lower green sand formation which, quarried probably from the outcrop a few miles to the south, has weathered badly in many places. A variety of other materials is noticeable, some of which appear to have been reused from the earlier church. A block of Caen stone in the east wall of the chancel, and several pieces in the north wall, have obviously been reused, while a single piece of calcareous tufa can be seen in the north wall of the transept; Reigate stone is also fairly abundant.
It is not till one enters the church, that its size is fully realised. The absence of pews over a large part of the nave, with the fact that the nave arcade is carried past the crossing without a break, and the absence of a chancel arch, all combine to emphasise its spaciousness. The impression
gathered from a superficial survey of the interior is that of a thirteenth century church with considerable additions in the fourteenth century, but a more careful inspection shows at least one trace of an earlier building. The arch from the north aisle into the transept, which has been partially cut away when the thirteenth century nave arcade was constructed, is certainly of late twelfth century date and must therefore have survived from an earlier church. Before, however, considering the development of the ground plan, it is necessary to refer briefly to the chief features of architectural interest which call for notice.
The porch is of a fairly common type, with an upper room, approached by a stair turret from the south aisle. It measures internally 11 feet 5 inches from east to west by 16 feet from north to south, and is apparently of late fifteenth century date. On the right of the inner doorway are the remains of a holy water stoup. The room above has been considerably modernised, and there is nothing to indicate its original use. Occasionally an altar is found in the porch chamber, which, however, in this case would seem more likely to have been used for storing the church goods.
The north and south aisles of the nave are 19 feet 10 inches and 18 feet wide respectively, and are thus considerably wider than the nave itself. They contain a fine series of Decorated windows, those at the end of either aisle being particularly interesting examples of three lights. The church as a whole is very rich in windows of this period, which form in themselves an interesting study in design. The south aisle has a stone bench running along its south and west walls.
The tower is entered from the nave by a plain thirteenth century arch, and measures approximately 15 feet 6 inches from east to west by 17 feet 6 inches from north to south (interior measurements). The lower stage, which is shut off from the church by a screen, and is now used as a vestry, is lit by three narrow lancets, one in each of the disengaged walls. The roof is a simple quadripartite vault, without any boss at the intersection of the ribs, which are carried on shafts supported on corbels set in the four angles. The lower part of the tower is apparently thirteenth century work, and somewhat earlier than the transepts. The flat, clasping buttresses appear to be original, though now entirely re-faced, and might in themselves suggest a transitional date for the base of the tower. The upper part has been rebuilt at a much later date, and contains a Perpendicular window. Like most towers of the period, it is probable that there was originally no structural stairway leading to the upper stages, access to which had to be obtained by means of a ladder, though the existing doorway to the modern stair turret appears to be of fairly early date.
The transepts deserve special consideration on account of the very interesting work which they contain. Their date cannot be later than about 1260 and there are some grounds for thinking that the south transept may be slightly the earlier of the two. The east wall of the south transept is
divided into two bays by blind arches, supported on slender banded shafts, with a narrow lancet window in the centre of each arch. A somewhat similar arrangement exists on the east wall of the north transept, though in this case the central shaft is not carried to the ground, but rests midway on a moulded bracket, below which is a piscina with a trefoil head of the same date. The treatment of the west wall of the north transept is very similar to that of the east, but the arches are much narrower, and the arrangement has been somewhat interfered with by a later widening of the nave aisle. In the south transept the arcading on the west wall is somewhat plainer, and the banded shafts have been dispensed with. Although similar in general design, certain details point to the south transept being slightly the earlier. The string course below the windows, which is continued round the shafts of the mural arcading, is a plain scroll moulding, while in the north transept a fillet is substituted, and the central bands on the shafts of the arcading are of a more elaborate character. The triple lancet windows at the ends of either transept are modern, and replaced two large fifteenth-century windows, which are shown in several early views.
The north transept was formerly shut off from the rest of the church by a screen, and used for holding the Rector's Court. In mediaeval times, and down to 1845, the Rector of Cliffe had a peculiar jurisdiction within his parish. He was exempt from all ecclesiastical authority other than personal visitation from the Archbishop of Canterbury. The wills of parishioners were proved in the local court, and the official seal of the Peculiar is still preserved in the Rochester Museum.
The chancel, which appears to have been rebuilt entirely in the middle of the fourteenth century, is complete, save for the insertion of a modern east window, which replaced an extraordinarily ugly eighteenth-century aperture of brick. The remaining windows are all fine examples of Decorated work, the tracery of which shows a distinctly Flamboyant tendency. The eastern pair affords interesting examples of Kentish tracery. All have good hood-mouldings with
grotesques at the ends. Beneath the windows is a stringcourse, which terminates at the altar rails with a grotesque head on either side. That on the north has been renewed, but the southern one represents the battered head of a monk.
The chief interest in the chancel, however, is its fittings. In the south wall is a series of three very beautiful fourteenth century sedilia, with a piscina of uniform character, recessed in the wall and ascending eastward. They are divided by slender buttressed shafts, supporting elaborately carved ogee canopies, and surmounted by crockets and finials. Beneath the canopies are trefoiled arches, and behind these the roof is carved in imitation of sexpartite vaulting.
Opposite in the north wall is a fine late-fourteenth century tomb of early Perpendicular character, which is often referred to as an Easter sepulchre, for which purpose it may well have been used. The wide cinquefoil arch is surmounted by an elaborate embattled cornice, supported on narrow
buttressed shafts, and terminating with a carved head at either end ; circles with internal cuspings fill the spandrils of the arch.
Immediately west of this tomb is a blocked doorway which led to an adjoining building, now demolished. The exterior wall at this point is of a different character from the rest of the chancel walls, and apparently of earlier date. It is composed of a variety of material, including pieces of Caen stone, which probably came from the earlier church, and suggests that this section of wall and the chapel, of which it formed part, survived the re-building of the chancel in the fourteenth century. The two adjoining buttresses have been constructed out of sections of the eastern and western walls of the chapel, and serve to indicate its approximate size. The position of its low roof is clearly shown by the stone corbels which remain at a height of 7 feet 8 inches from the ground. The floor must have been somewhat lower than the present ground level, as the small piscina in the exterior of the chancel wall is now only two feet from the ground. In the base of the westernmost of the two buttresses is a niche, now scarcely eighteen inches from the ground, which may originally have been used as a holy water stoup, since it was close to the entrance to the chapel. This small building probably served the joint purpose of a Sacristy and Chapel. That it contained an altar there can be no doubt from the piscina already noted.
It may possibly be referred to in the will of Richard Elys, who in 1468 left 12 pence to the light of the Blessed Mary in the chapel and 4 pence to the light of the Blessed Mary near the pulpit, though one of the transepts may of course have been here intended. Such evidence as there is on the other hand seems to point to the chapel having been pulled down at the time of the rebuilding of the chancel or soon afterwards. The blocked doorway in the chancel wall was originally carried down to the present ground level on the exterior, so that there must have been some steps in the thickness of the wall leading down into the chapel. The date of this doorway, which was probably contemporary with the building to which, it led, is uncertain. It is certainly earlier than the adjoining late-fourteenth-century tomb, as parts have been cut away when the latter was inserted, and the use of somewhat small stones points to an earlier rather than a later date. Its details on the other hand include the wave moulding which is usually taken to be characteristic of the Decorated period, or one might otherwise be inclined to think that it formed part of the thirteenth century chancel. The filling on the exterior is certainly not modern, and the fact that a plinth has been inserted when the doorway was blocked up, to match that round the rest of the chancel evidently with the intention, which was never carried out, of continuing it along the section of earlier walling where the chapel stood, seems to suggest that this work was undertaken about the same time as the rebuilding of the chancel.
We are now in a position to consider the probable development of the ground plan, which, though somewhat conjectural for the earlier period, has left some interesting and unmistakable traces of its later history. In the entire absence of remains of the early Norman church, one is forced to rely for the identification of its position on analogy with other buildings of similar type. The first church of which we have any record in all probability consisted of a simple nave and square- ended chancel. The three easternmost bays of the existing nave arcade would preserve the line of
the north and south walls of the church, while the chancel would occupy the interior of the present crossing. There is nothing to show the position of the west wall, but it would have been approximately in a line with the present north and south doors. Towards the close of the twelfth century north and south aisles, about half the width of the present ones, were probably added by piercing the original walls with arches, and about the same time a small chapel or aisle appears to have been built to the north of the original chancel, and the existing arch constructed so as to give access into it. This arch, which cannot be later than about 1200, is obviously much earlier than the present transept and must therefore have communicated with an earlier building on its site. Some evidence in support of this came to light during the restoration of the north transept in 1864. The foundations of an early wall four feet thick were found beneath the present floor running parallel and close to its eastern wall. At a distance of 15 feet from the chancel wall it appears to have been met by another wall at right angles to it. Unfortunately no further record was made of this discovery, but it establishes beyond doubt the existence of a building in this position, to which the arch in question opened. It is possible that this was the chancel arch of a late twelfth century church, and that the foundations were those of the former chancel, though such a theory would be more difficult to reconcile with the later development of the plan. Moreover on the assumption that there already existed a building on the north of the original chancel when the thirteenth-century builders decided to remodel the church, it is possible to account for the hitherto unexplained fact that the north transept is wider than the south by some three feet. The normal development of the thirteenth century produced a cruciform church. A new and longer chancel, and north and south transepts, were built around the small twelfth century chancel, while the nave and aisles were lengthened by the removal of the west wall some 20 feet further west, and a tower erected to the west of this. These extensive works could not of course have been simultaneous.
The tower appears to be somewhat earlier than the transepts, so that presumably the lengthening of the west end was undertaken first, and at the same time an Early English arcade, extending an additional bay westward, was inserted in place of the twelfth century arches. Contrary to what was frequently the case in churches of this type, there was clearly never any intention to erect a central tower over the crossing, since the abutments are far too weak to have supported the weight. This weakness would account for the presence of the strainer arch of oak, which must
have been inserted sometime in the fifteenth century.
With the completion of this work the early builders grew more ambitious. Almost immediately the work on the new chancel and transepts must have begun. A temporary hoarding was probably erected, shutting off the nave and the altar, transferred there until the new works were finished. The chancel and the south transept were probably first erected, as the sites were free of buildings ; the width of the latter being determined by the size of the former chancel and the chapel on the north. When the work was completed attention was directed towards the north transept, which, according to the usual practice, would have been rebuilt round the earlier building, the foundations of which were discovered in 1864, thus accounting for its slight extra width. Probably towards the end of the century the small chapel, the remains of which have already been mentioned, was built on the north of the new chancel.
Considerable alterations were undertaken in the fourteenth century, the principal of which were the rebuilding of the thirteenth century chancel, and the widening of the nave aisles. The latter was a very frequent form of improvement at this period, and was usually occasioned by the desire
for extra space to set up additional altars so as to meet the enormous increase in the popularity of Chantry bequests. At Cliffe the effect of this widening is clearly shown on the already completed design of the transepts. In the north transept one of the lancets was cut away, and a short pointed arch springing from shafts, which do not reach the ground, inserted in its place. The apex of the original lancet still remains in the wall above. In the south transept a similar alteration in plan is treated somewhat differently. A segmental arch, here reaching to the ground, and opening into the extended aisle, was inserted within the earlier bund arch in the west wall of the transept. This also necessitated the removal of an original lancet, the head of which can be seen occupying the space between the original arch and the later insertion. The windows in the nave all appear to be of this date. Probably contemporary with this extension of the aisles, was the heightening of the nave to allow for the clerestory with its row of single splayed lancets. The junction of this work with the old can be clearly seen immediately above the arcading. The thirteenth century roof of the nave was about on a level with those of the aisles, as the small window in the east face of the tower, which now looks into the church, must originally have looked out over the roof. The line of the fourteenth roof, which was erected at the time that the clerestory was added, can be seen on the wall of the tower, passing across the window opening. Below this the position of the third roof, erected 1732, can also be seen. This roof, which was almost flat, was replaced by the present one about forty years ago.
The rebuilding of the chancel would appear to have been undertaken at the same time as extension of the aisles, to judge from the similarity of the external stonework. This would again have necessitated the use of the nave for services, and it is probable that either at this time, or during the earlier work on the interior of the transepts, the round headed arch, which can be seen on the exterior of the north wall of the north transept, was constructed for the convenience of the masons while the ordinary entrances were not available. That this arch or doorway, which has sometimes been said to be of Norman origin, was really of a much later date, and of a purely temporary character, seems to be shown by a close inspection of its construction. The position is not in the centre of the wall while the arch itself is made up of a variety of material including large flints, pieces of Beigate stone and a single block of calcareous tufa, the latter doubtless coming from the early church. Further, the fact that the filling of the arch' seems to be of much the same character as the adjoining walls points to it only having been used for a comparatively short time. Everything in fact indicates that it was a purely temporary arrangement used during the construction of the transepts, or the later chancel, and filled up as soon as the work was completed. A somewhat similar, though smaller, arch in the exterior of the south wall of the tower was probably of a similar nature, though its purpose is conjectural, and it may have had some connection with original stairs to the upper floors. By the end of the fourteenth century the church was practically complete. The porch was added early in the following century, and the large Perpendicular windows, which formerly existed at the ends of the transepts, inserted. At the same time the upper part of the west tower was rebuilt. Certain work also seems to have been in progress about this time in the chancel, for in the will of the Rector in 1413 a sum of money was left towards that object. Exactly what resulted from the bequest one cannot say.
The subsequent additions were chiefly in the nature of modern insertions. The eighteenth century saw many acts of destruction which are duly entered in the parish registers. In 1730, during the Rectorship of George Green, the old high-gabled roofs were taken down, the lead recast, and an
almost flat roof substituted. Two years later the east window was demolished and a hideous brick opening substituted, and at the same time the old timber roof of the chancel, which, since it bore his arms, had probably been erected during the time of Archbishop Arundel, who occupied the See from 1396 to 1414, was pulled down, and both the nave and chancel ceiled. During this period also the two enormous brick buttresses, which are shown in some early views, were erected on the north and south sides of the tower. The church was in this condition when Sir Stephen Glynne visited it in 1857. Subsequent restorations have been extensive, though for the most part necessary. The brick buttresses to the Tower were removed shortly after Sir Stephen Glynne's visit, and the present circular stair turret erected in the place of the southern one. The chancel was restored in 1875, when traces of the original reredos were discovered, and the jambs of the original east window, which were of Reigate stone and about 15 feet apart, were found in situ. The present window was erected in place of the eighteenth century one in 1884, and at the same time the flat lead roofs of the nave and chancel were removed, and the present high-pitched tiled roofs substituted. Finally a small building, without any communication with the church, has been erected in recent years to the east of the north transept. During these successive restorations much of the external walls has been refaced from time to time, and the whole of the upper part of the east wall of the chancel which was pulled down in 1732, was rebuilt when the present window was inserted.
It is somewhat difficult now to picture the appearance of the interior of the church in mediaeval times. A brilliant colour scheme evidently played an important part in the general effect. Many of the piers of the nave arcades, which are apparently constructed of hard chalk, still show traces of a bold chevron pattern in red and yellow, and, together with the extensive wall paintings, slight traces of which still remain in the transepts, and the brilliance of the mediaeval glass, must have combined to give a very rich effect to the interior. Of the ancient glass very little remains. Dr.
Grayling mentions some fourteenth century borders in the chancel windows, which seem to have disappeared. In the central window of the north aisle is a small piece of ancient glass representing a ship with fish in the water beneath, which is said to have been found many years ago in a shed in the churchyard. In the top of the adjoining window is a fifteenth century figure of the Virgin and Child. A coat of arms in another window is mentioned by Thorpe, but this also seems to have disappeared. The wall paintings, though now very indistinct, were evidently much clearer until
comparatively recent times. On the east wall of the north transept, in the space between the southernmost of the two lancets and the arch in which it is placed, is one of these paintings, divided into five panels, depicting the Martyrdom of St. Edmund. Very little of it can now be made out, though the whole of this transept showed traces of colour at the time of the restoration of 1864. Some remains of a painting in a similar position in the south transept can still be seen, and are said to represent the Last Judgment.
Several bequests for the provision and upkeep of lights before the various altars add a little to our knowledge of the interior in mediaeval times. Of the various saints to whom lights were dedicated in the church Our Lady was of course the most popular. We have already seen that two altars
were dedicated to her. One of these is again mentioned in 1483, when Robert Qwikerell left 20 pence "to the Parish Church of Cleue and to the ligth of Our Lady besyde the pulpett there" and also a similar amount to the lights of St. Laurence and St. George. Richard Elys in 1469 also
mentions lights of St. Christopher, St. John and St. James, while in 1509 Steven Tudor bequeathed to the high altar of St. Elyn 20 pence, and to the light of St. Elyn 12 pence.
Of the position of these various lights one cannot speak with any certainty. That to St. Christopher would have been near the main entrance to the church, while the light of the patron saint, St. Helen, would have been in the Chancel, probably over the high altar. Remains of a piscina in four other places in the church prove the former existence of altars in these positions. That in the Sacristy has already been mentioned. At least one altar stood in each of the transepts, while a small piscina, apparently constructed of broken window tracery at the east end of the south aisle, testifies to another. An altar probably stood in a corresponding position in the north aisle. This disposition would exactly account for the number of lights mentioned in early wills. Besides the lights burning before the altars, there would also be a light before the great Rood over the entrance to the chancel. Some of the lower panels of the original rood screen survive. Above, and partly supported by, the screen was the rood loft, which was already in existence as early as 1413, when it is mentioned in conjunction with the great rood itself and its attendant figures in the will of Nicholas de Ryssheton, Canon of Sarum and Rector of Cliffe. The small fifteenth century doorway with a fourcentred arch, which gave access to it, can still be seen high up in the north wall just east of the entrance of the chancel, and the original stairs remain in good condition, though the entrance from the church has been blocked up and covered over with plaster.
The furniture in the church has suffered much from “restoration" and other causes. Six of the ancient stalls remain, three on each side of the chancel, though panelling at the backs and all the seats except two are modern. The sides terminate in carved heads, some of which have been
renewed, while the two original miserecords are carved with grotesques. The Communion rails are Jacobean, though somewhat repaired. They are of the fairly common baluster type with a central bulge. The pulpit is a very fine piece of Renaissance carving, and retains the original stand for the hour glass, though the glass itself is modern; on it is the date 1636.
Besides the fragments of the original rood screen there is another screen shutting off the vestry under the tower.
The font, which has been moved from its original position, is 3 feet 4£ inches in height, and apparently of late-fourteenth century date. The perfectly plain octagonal bowl has concave sides, around the lower edge of which is a hollow chamfer. The bowl is supported by an octagonal, buttressed stem on a plain base. On the westernmost pillar of the south arcade can still be seen the bracket and chain by which the font cover was raised, indicating its original position.
The monuments in the church are few, and call for little comment. In the floor at the west end of the north aisle are two flat coffin-shaped stones with early fourteenth century French inscriptions in Lombardic capitals. The one on the north is probably the earlier, judging from the very rough
characters which are now scarcely legible. It commemorated Eleanor de Olive, of whom nothing is known. The other stone shows traces of brass, and is inscribed in memory of Joan, wife of John Earn. These stones are described in the Gentleman's Magazine, and old rubbings of them exist among the collection of the Society of Antiquaries. There are three brasses of seventeenth century date, one of which is thought to have been engraved locally.
Two wills are of interest in connection with early burials in the church. In 1376 Robert de Walton, Rector of Cliffe, desired to be buried in the church of Olyve at the entrance to the quire. Some years later, in 1387, Thomas de Lynton, a subsequent rector, directed that he should be buried in the chancel near the entrance, and between the entrance to the quire and the tomb of Master Robert Walton, late Rector, and he ordered that a handsome marble monument should be placed over his body at the discretion of his executors. It seems not unlikely however that his executors favoured a brass monument. In the chancel is the stone matrix of what must once have been a very fine brass of about this period, representing a priest under a canopy. Another smaller matrix of an ecclesiastic is close to the pulpit.
Of the church plate the most important piece is a very beautiful paten of silver gilt of the early part of the sixteenth century. In the centre, worked in coloured enamels, is a seated figure of God the Father holding before Him a figure of the crucifixion. The extreme rarity of pre-reformation
plate is not generally recognised, and the example at Cliffe is one of the finest English patens in existence. At some period or other the paten at Cliffe served as a chalice cover, and it is even said to have been used as an alms dish, which would account for its numerous signs of wear. The other plate is of seventeenth century and later date, and of no particular interest.
It remains for me to acknowledge my indebtedness to Mr. F. O. Blliston Erwood for several suggestions and for the photographs which illustrate this paper. The present account is intended to supplement, but not to supplant altogether, an article on Cliffe Church, by the Rev. I. Gr. Lloyd, a former Rector, which appeared in Vol. XI. of Arch. Cant., where reference should be made for further particulars.
www.cliffehistory.co.uk/martin.html
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CLIFFE (St. Helen), a parish, in the union of North Aylesford, hundred of Shamwell, lathe of Aylesford, W. division of Kent, 5 miles (N. by W.) from Rochester; containing 842 inhabitants. The parish is bounded on the north by the Thames, and comprises 5660 acres, whereof 180 are woodland, about 2000 arable, and the remainder pasture, including a considerable portion of marshy land. The village, which is supposed to take its name from the cliff or rock on which it stands, was formerly of much greater extent, a great part of it having been destroyed by fire in 1520: it was the scene of several provincial councils. A pleasurefair is held on September 28th. The living is a rectory, valued in the king's books at £50; net income, £1297; patron, the Archbishop of Canterbury: the glebe contains 20 acres. The church is considered one of the finest in the county, being a large handsome cruciform structure in the early English style, with an embattled central tower, and containing several curious monuments and remains of antiquity, together with six stalls that belonged to a dean and five prebendaries, it having been formerly collegiate.
www.british-history.ac.uk/topographical-dict/england/pp63...
Kali Puja (Bengali: কালীপূজা, also known as Shyama Puja; Bengali: শ্যামাপূজা) is a festival dedicated to the Hindu goddess Kali, celebrated on the diwali night, the new moon day of the Hindu month Kartik (October-November). While the rest of India worships goddess Lakshmi on Diwali, the Bengalis (also the Oriyas and Assamese of Eastern India) adore goddess Kali on this day.
The festival of Kali Puja is not an ancient one in Bengal and was practically unknown before the 18th century. It was introduced in Bengal during the 18th century, by King (Raja) Krishnachandra of Navadvipa and gained popularity with the Bengali elite; wealthy landowners began patronizing the festival on a grand scale. Along with Durga Puja, now - Kali Puja is the biggest goddess festival in Bengal.
More: en.wikipedia.org/wiki/Kali_Puja
Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE. Goddess Kāli, associated with empowerment, is represented as the consort of Lord Shiva, on whose body she is often seen standing. She is the fierce aspect of the goddess Durga. The first appearance of Kāli in her present form is in the great epic, Mahabharata (Sauptika Parvan 10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams. More: en.wikipedia.org/wiki/Kali
Images of Bengal, India
History
The church with the dowend tower
History of joy and suffering of an old christian time witness of Vienna
The Minoritenkirche in Vienna is one of the oldest and most valuable artistic churches of the city. It is therefore not surprising that it also experienced a very eventful history. In all probability, the Franciscans were - how the Friars Minor (Thomas of Celano: "Ordo Friars Minor" ) also called on account of its founders personality, called by the Babenberg Duke Leopold VI the Glorious, in 1230 into the country. Here he gave them a lot, probably with a church (probably dedicated to St. Catherine of Alexandria), before the walls of the city, between the Scots Monastery (Schottenstift) and the ducal residence. It was not until 1237, and in 1271 the entire area was included in the extended boundary wall. The Minorite Barnabas Strasser says in his chronicle from 1766 that Leopold had asked on his return from the Holy Land in 1219 Francis in Assisi to the relocation of some brothers to Vienna, which was then carried out 1224. The Franciscans, however, are detectable only in 1234 by a bull of Gregory IX . to Frederick the Warlike, the last reigning Babenberg, by the year 1239 there was already the Austrian province. The above-mentioned chapel near the present Minoritenkirche the brothers have now expanded and dedicated it to the Holy Cross ("Santa Croce"). In 1251 the dedication was by the Bishop Berthold of Passau. In addition, the friars began to build a monastery, the 1234 is mentioned in a document (the monastery comprised finally the Ballhausplatz, Minoritenplatz and parts of the Hofburg and the Public Garden) . Of the original Romanesque building stock nothing has been preserved. Especially the great fire of 1276 has cremated large parts of the Convention.
However, the strong growth of the Friars Minor now living in Vienna made a new building of the church and monastery necessary. Already laid by King Otakar II of Bohemia in 1276 the foundation stone for the new building of that temple which was now already on the present site of the church, the monarch also promised tax exemption for all who had contributed to the building of the church.
First stage of construction (beginning in the third third of the 13th century.): So he decided to build new church and convent, but by the death in battle of Ottokar in 1278 at the March Field (Jedlespeigen close Dürnkrut) delayed the construction, thus only after the turn of the century it couldbe completed. The embalmed body of Ottokar remained 30 weeks in the chapter house of the monastery until it was transferred to Znojmo and finally to Prague. The king's heart is buried in the original Chapel of St. Catherine, which was now newly assigned this name because the appropriation should be reserved to the Holy Cross of Christ, the new church and the convent . This newly built house of God was given the shape of a two-aisled nave with zweijochigem (two-bay) long choir (chancel), which closed with the five sides of a decagon. This long choir, the one 1785/86 and changed into a five-storey residential building, was canceled in 1903. In connection with the subway construction (1984-86), although archaeological excavations took place, it also laid the foundations of the former free long-choir, but most of the foundations of the old presbytery were destroyed at the same time. - The first church had a rood screen, even at the turn of the 15th/16th Century the still resulting image of the Saint Francis was attached by an unknown artist. Just from this first phase, we know by the Baroque Minoritenchronik (chronicle) first mentioned the name of a builder, namely brother Hans Schimpffenpfeil .
Second stage of construction (after 1317-1328 ) Blanche (Blanche) of Valois, the wife of Duke Rudolf III . ( 1307) and daughter of Philip the Fair, in 1304 decreed in his will to build a chapel in honor of her grandfather, the Holy King Louis IX. of France (canonized in 1297) and introduced for this purpose in 1000 available books. However, the project was realized only under Isabella (Elizabeth ) of Aragon, wife of King Frederick the Fair (1330 ). The chapel dedicated to their relatives canonized in 1317, St . Louis of Anjou, son of Charles II of Naples, great-nephew of Louis IX . of France and Franciscan archbishop of Toulouse (1297 ); it was first a self- cultivation in the NE (north-east) of the two-aisled nave Minoritenkirche, until the third construction phase it was integrated into the nave (now the north aisle with Anthony's Chapel). In 1328 the chapel was apparently completed because in 1330 the founder - was buried in the chapel of Louis - in terms of her testamentary disposition. The tomb of Queen Isabella stood in the middle of the Kapellenjochs (chapel bay) in front of the apse. The tracery show similarity with those of the Albertine choir of St. Stephen (built by Duke Albrecht II [ 1358] ) as well as with that of the Sanctuary Strassengel near the Cistercian monastery Rein near Graz (around the middle of the 14th century.). Probably belonged to the tympanum with the donor portraits of Frederick the Fair and Isabella at the feet of the Mother of God, which was inserted in the third construction phase of the church in the secondary north portal, the original entrance to the Ludwig chapel. It must be mentioned that even the Duchess Blanche (1305 ) built around 1330 a high early gothic marble grave, which unfortunately disappeared in the course of the renovation of the church in the years 1784-86 by the court architect Johann Ferdinand Hetzendorf of Hohenberg. It would be in Vienna today the only work of art of this kind
Third stage of construction (from 1339 -1400): Construction of a three-aisled hall (originally nave chapel Ludwig). The north wall of the chapel was extended to the west and in the north portal installed a second yoke. In addition, it was built a new west facade, with especially the central portal - including was designed - with jamb - pompous like the French late Gothic - perhaps under South German mediation. In the obituary of the Friars Minor brother Jacob of Paris is called ( around 1340), the confessor Albrecht II as the creator of this work of art. The duke and his wife Johanna von Außenmauer MinoritenkirchePfirt have obviously significantly contributed to the emergence of Vienna undoubtedly unique late Gothic cathedrals three portal group, there is also a representation of Albrecht and his wife in the middle portal next to the cross of Christ. Together with the two for a rich Mendikantenkirche (Mendicity church) this equipment is also of French models (see Notre Dame Cathedral in Paris [after 1285] ) constructed in 1350-1370 with splendid rose windows (with "bright" and "rotating" tracery) to the south wall - unusually without a doubt. The workshop, which built the Ludwig chapel was also busy with the west facade ("Minoritenwerkstatt" (workshop)). 1350-60 or later today, finally, the bell tower was only partially built (as a builder is a lay brother Nicholas, 1385 or 1386 called ). The tower consists mainly of two parts, a lower part made of stone blocks to the height of the nave, and an upper, octagonal section of mixed masonry. Its crown had because of damage - especially been renewed several times and was eventually removed - during the Turkish wars . The consecration of the enlarged Minoritenkirche must have taken place about the year 1390. So that the church had received its valid look for the next time.
In 1529, during the first siege of the monastery and the church even more extensive damage suffering (launch of the spire). Since the monastery of the Observant (Franciscans) had been destroyed by the Turks, these sought to supplant the Franciscans in their convent, where John Capistrano, the founder of the "brown Franciscan" (Observant) in Vienna, lived some time in the Franciscan monastery and in the Church had preached, but eventually instructed the Emperor Ferdinand I the now homeless Observant buildings on Singerschen Platz. In fact, the number of Wiener Friars Minor has then shrunk to seven, so that they felt compelled to call Fathers from Italy. But that but could not prevent that the church from 1569-1620 war a Protestant church. Interestingly, originate numerous coats of arms on the balcony of this period. At that time the Conventual were only in the possession of Louis Chapel and the Chapel of St. Catherine. Also during the second Turkish siege in 1683 the tower served as an observation tower and the Minoritenkirche was accordingly fired by the Turks and severely damaged. In 1733 the tower is adorned with a copper dome, but because of the danger of collapse eventually had to be removed. It brought the church to that low pointed tiled roof, which still exists today .
More and more, the bands developed in the Minoritenkirche, especially Ludwig chapel and cemetery, grave sites of the nobility. Besides Blanche of Valois and Isabella of Aragon and Margaret, the last country Duchess of Tyrol, was named Maultasch ( 1369 ), is buried here, as well as members of Lichtsteiner, Ditrichsteins, Puchaimer, Hojo, Stauffenberger, Greifensteiner; Piccolomini, Medici, Cavalcanti, Montaldi, Valperga, etc. (many of them are listed in the "Libro d'Oro of the "Congregation Italiana"). It should also be mentioned that the Franciscans since the end of the 14th Century took lively interest in teaching at the University of Vienna, especially of course in the subjects of theology, but also the jurisprudence. At the beginning of the 18th Century lived in the Vienna alsoin the Viennese Convention the Venetian cosmographer Br Vincenzo Coronelli, which the Emperor Charles VI. appointed to head the regulation of the Danube and its famous globes are now in the globe collection of the National Library in Vienna.
It is worthnoting, finally, the fact that around 1543 on the Ballhausplatz near the Imperial Palace from parts of the monastery a small hospital was donated and that the Franciscans for 13 years did all the counseling in this new Hofspital, at this time was the newly restored Chapel of St. Catherine Hospital Church. Another wing of the former minority monastery was home to the Imperial Court Library, 1558-1613.
To Minoritenkirche the second half of the 18th Century brought drastic changes. This development was initiated by the fact that the naturalized Italians in Vienna founded an Italian congregation in 1625/26 under the guidance of the Jesuit priest and professor at the University of Vienna Wilhelm Lamormaini. By the year 1773, when the Jesuit Order was temporarily released their Italian trade fairs celebrated this "Congregation Italiana" in a chapel of the Jesuits at Bognergasse, near the old Jesuit church "Am Hof". But in 1773 that little church was by the imperial government requisited. Then the Italians found in St. Catherine Chapel at Ballhausplatz, which popularly still is referred as the Italian church - ie not only the Minoritenkirche - a new home. After a thorough restoration of the chapel was consecrated on 1 February 1775 ceremony in memory of the "Santa Maria Maggiore" to Rome in the name of "Madonna della Neve" (Mary Snow church'). The Holy Mass conducted Antonio Salieri (1750-1825), who was in 1774 chamber composer and conductor of the Italian opera in Vienna, from 1788-90 to 1824 Kapellmeister and Director of the Court Chapel. Pope Pius VI . visited during his stay in Vienna on Good Friday of 1782 the church "Maria Schnee" on the Ballhausplatz. But this state of the law was short-lived: in 1783 Emperor Joseph II shifted the Friars Minor in the former Trinitarian on Alserstrasse, and the Minoritenkirche was on the grounds that the chapel "p Maria della Neve" for about 7,000 Italians living in Vienna was too small, the Congregation italiana transferred to the condition that the Community had now to restore the Great Church (imperial decree of June 3, 1784). The richly decorated chapel "Madonna della Neve" went on an imperial property and was finally in the late 18th Century canceled. Also, the Franciscan monastery passed into state ownership: one is used for imperial and feudal law firms. The cemetery near the church was abandoned. With the greatest financial burdens now led the congregation from the imperial mission of the church renovation, the thorough repair of the church was entrusted to the court architect Johann Ferdinand Hetzendorf of Hohenberg (1784-1789). In order to cover the construction costs somewhat, were the old long choir (chancel) and the beginning of the 14th Century. (Consecrated in 1317 ) at the western end of the south side of the nave grown (and now defunct) St. John's Chapel (Chapel Puchaimische Kapelle ) converted into residences. The solemn consecration of the church under the name of "Madonna della Neve" took place on 16 April 1786, on Easter Sunday.
But soon was moving closer to the church the next hardship: In the years of the Napoleonic wars, the church should serve as a warehouse for straw, hay and for different equipment, so in 1809 also the forced evacuation of the building took place. Shortly after engaging the French eventually turned this into a provisions store. Two-thirds of the floor was smashed by the rolling of drums and by the retraction of cars. In the middle of the church a wide, tunnel-like cavity had been excavated and other parts of the floor destroyed a in God's house capped oven. Until 18 April 1810, the then Prefect of the Minoritenkirche received back the church keys. In 1825 died one of the most famous Kongregaten (congregats) of this century, namely, the composer Antonio Salieri, and on 22 June this year resounded in the Italian national church with the participation of the court chapel and the first Hofchores (court choir) the Verdi Requiem.
As the situation after the Napoleonic war turmoil in the mid-19th Century had normalized, Emperor Ferdinand the Good in 1845 donated to the "Congregation italiana" the according to the model of Leonardo da Vinci's famous fresco (1495-97) designed mosaic of the Last Supper, which the Roman Giacomo Raffaelli of 12 panels with a total weight of 20 tons by Napoleon's orders had made in the years 1806-1814, and was eventually bought by Emperor Franz for the Belvedere Palace. To that gave Emperor Ferdinand a considerable amount (8000 guilders) to allow the mounting of the work of art in the Minoritenkirche. The inauguration of the altar took place on 26nd in March 1847. In 1852 Emperor Franz Joseph came and soon the Crown Prince Franz Ferdinand in the "Congregation ". The former paid each year mostly coming from out of town fast preachers for the Church, in return he regularly received at the Festival of Lights (2 February) as well as on Palm Sunday the sacred candle or the olive branch.
The last major change in the church took place in the years 1892-1905 at the restructuring of the Minoritenplatz. Now two new courses, namely the Ballhausplatz and Minoritenplatz emerged, the houses adjacent to the church (former Long John's Chapel Choir and) were demolished. The former Franciscan monastery had to give way to the House, Court and State Archives. Even the church was given a new face, although the plans of the architect Viktor Luntz due to financial reasons only could be realized partially, there were clearly visible changes: Most noticeable to the viewer is undoubtedly the Gothic passage on the south side of the walled grave stones originated partly from the bands, and part of the adjacent once cemetery, as well as the above installed "Minoritenhaus". 1907 were placed in the tower four new bells cast in Trento, which is, however - with the exception of one, St. Anthony ordained, Bell - 1914 confiscated. The solemn consecration of the church took place on 4 Held in May 1909 in the presence of Emperor Franz Joseph. Due to the highly cooperative attitude of the Congregation towards the transformation plans of the City of Vienna Lueger, the mayor promised that the court should never be installed directly behind the church.
More important restoration work was carried out 1960-1962 (church affairs), in the last decade, as the outer walls have been restored.
About Minoritenplatz finally should be mentioned that the pastoral care of Italians after 1786 by each rectors appointed by the Archbishop was, from 1808 to 1813 was also here Clemens Maria Hofbauer who died 1820 and later was canonized working as a church rector. Therefore, there is also his monument on the north side of the church. Since the year 1953, and officially by the order of the archbishop Ordinariate of 1 December 1957 is the Friars Minor transmitted the pastoral care of the Italian community again, firstly the Fathers belonging to the Order of Padua Province while they are under the Austrian province today. In the year 2003, ie 50 years after the adoption of the pastoral care of Italians in the Minoritenkirche by the Conventual, that Francis statue was made, nowadays, it is located on the north side of the church, next to the Baroque cultivation.
(Text by Dr. Manfred Zips , Ital. Congregation )
Dedicated to all my flickr friends. / Dedicado a todos mis amig@s de flickr.
Thank you so much for all your support, comments, views and faves! / Muchas gracias por todo vuestro apoyo, comentarios, visitas y favoritos!
To view on black click here. Thanks!! ;)
Dedicated to Cissa S. Larsson (www.flickr.com/photos/cissasoderholmlarsson/) who has a great soft spot for the orange color, to thank her for her kind comments
- Orange et vert
More than 100 dedicated DMPS employees from a variety of departments were honored at a special luncheon on Wednesday at the Wakonda Club in Des Moines. Chief of Human Resources Dr. Anne Sullivan offered congratulations with Amanda Lewis and Kathie Danielson, and School Board Chair Rob Baron presented retirees with a golden apple for their service.
Students Alexia Sanachit (Findley Elementary School), Samiro Gado (Merrill Middle School) and Carolina Ramos (Lincoln High School) talked about the special teachers in their lives and the impact school has had on them.
Congratulations to our retiring employees!
Peggy Aerisolphal
Roxanne Antisdel
Susan Atkin
Mary Alice Baker
Lynda Bates
Sarah Behrens
Jessie Bell
Janice Bibbins
Annette Bierkamp
Michael Blair
Janis Bowden
Jan Brandt
Karlette Brannon
Susan Breese
Leslie Buchanan, Jr.
Nancy Clark
Sandra Cloe
Cynthia Cooper
Jennifer Corkrean
Linda Daniels
Janice De Gan
Deborah Delpierre
Earl Edwards
Kathleen Erickson
Lora Evans
Margaret Faidley
Tammy Fastenau
Carroll Fetters
Shirley Forbush
Robin Fulton
Victor Glawe
James Goodwin
Patricia Graham
Phillip Green
Norma Greenlee
Sherry Harding
Jeanne Haydon
Robert Heitman
Jackie Helvig
Darlene Hiatt
Donald Hotovec
Mary Humke
Larry Johnson
Dorothy Jones
Jane Kalyagina
Mark Keese
David Kehm
Walter Kennedy
Julia Kiley
Wanda Lamb
Mark Lang
James Lindsey
Sally Littell
Carol Lortscher
Jean Mack
Molly Malone
Kathryne Marek
Karen Maresh
Deborah Marriott
Daniel McCain
Gary McClanahan
Joni McConnell
James McNear
Patricia McCombs
Maureen McWilliams
Rebecca Meade
Marilyn Moore
Roberta Morgan
Sachiko Murphy
Sandra Nauman
Daniel Nicholson
Jeanne Nusbaum
Diane Oleson
Lynda O’Meara
Keith Pedersen
Richard Powell
John Randolph
Linda Revell
Jennifer Roberts
Steven Romine
Scott Rosin
Linda Scobba
Mary (Sue) Skinner
Lourdes Smeader
Peg Smith
Penny Spriggs
Norma Terry
Linda Troutman
Delores Tyler
Dale Vande Haar
Roberta Vermillion
Pamela Wadle
Lynnette Wall-Slechta
Nancy Ward
Sherry Ward
Carol Weaver
Cynthia Weeks
Darolyn White
Julie Wiemers
Karen Wignall
Gregory Wildman
Patricia Wilkes
Juliann Woodhouse
Robinson Hall was dedicated in 1878; and originally known as the “New Library” of Brown University. Designed by William Walker and Thomas Gould in the Venetian Gothic style popularized by John Ruskin, it is currently the home of the Department of Economics, which is one of the largest departments on campus. The name for the building eventually became the “Old Library” as newer structures were built on campus; and in 1946, it was renamed Robinson Hall, in honor of Ezekiel Gilman Robinson, who was the President of the College when the building was constructed in 1878. The rotunda is still used for exhibitions, ceremonies, performances, and parties; and the rest of the building provides a conference room, computer facilities, and offices for faculty and graduate students.
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The Carrie Tower (1904), at Prospect and Waterman Streets, is a memorial to Carrie Brown (Caroline Mathilde Brown), the granddaughter of Nicholas Brown (1786), for whom the University is named, and daughter of Nicholas Brown (1811). The tower was paid for by her husband, Paul Bajnotti, after her death in 1892; and was designed by Guy Lowell of Boston, and constructed by the J. W. Bishop Company.
The red brick tower is 95 feet tall, is elaborately decorated and festooned with fruit, shields, and urns with flames; and bears the inscription, “Love is Strong as Death.”
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The John Hay Library is mentioned in H. P. Lovecraft's, "The Case of Charles Dexter Ward," and in his "The Haunter of the Dark."
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The John Hay Library was designed in the English Renaissance style by the eminent Boston architectural firm of Shepley Rutan & Coolidge.
It opened as the main library of Brown University in November 1910, continued to serve that function until 1964; and now houses the University Library’s collections of rare books and manuscripts, the University Archives, and many special collections on a wide variety of topics. Strong areas of coverage include: American literature and popular culture, political and diplomatic history, the history of science, book arts and graphics, and of course, H. P. Lovecraft.
The Library is named for John Hay, class of 1858, who served as Abraham Lincoln’s private secretary during the Civil War and later became Secretary of State. His papers and personal library also form part of the collections at the John Hay.
With room for 300,000 volumes, the capacity of the John Hay Library was expected to be adequate for many decades, but by the 1930's demand for more space became so critical that a brick wing providing two floors of reading space for 140 readers, and six floors of stack space for 150,000 volumes was added on to the John Hay Library in 1939.
Photo taken by Will Hart on 20-August-1990.
See and hear more Lovecraftian Items at the sister sites to these Flickr collections at:
and
Unapologetically Dedicated — During the 2009 Atlanta floods, USGS Hydrologic Technicians (hydrotechs that is) Chris Walls and Chris Smith tread through flooding waters in Powder Springs, GA in an attempt to get a wire-weight gage reading for NWS at 02336870 Powder Springs Creek at Powder Springs Road. The gage was destroyed by floodwaters.
the KING of the blue sky.
it's gray and cold and rainy again here today, and I was up half the night in the studio working on Live Type videos for work. I miss my camera, I miss my Flickr friends, and I miss the sun. I pulled this from the archives to make me feel a little better. Hope it makes you feel a little better too.