Graffiti (plural; singular graffiti or graffito, the latter rarely used except in archeology) is art that is written, painted or drawn on a wall or other surface, usually without permission and within public view. Graffiti ranges from simple written words to elaborate wall paintings, and has existed since ancient times, with examples dating back to ancient Egypt, ancient Greece, and the Roman Empire (see also mural).

 

Graffiti is a controversial subject. In most countries, marking or painting property without permission is considered by property owners and civic authorities as defacement and vandalism, which is a punishable crime, citing the use of graffiti by street gangs to mark territory or to serve as an indicator of gang-related activities. Graffiti has become visualized as a growing urban "problem" for many cities in industrialized nations, spreading from the New York City subway system and Philadelphia in the early 1970s to the rest of the United States and Europe and other world regions

 

"Graffiti" (usually both singular and plural) and the rare singular form "graffito" are from the Italian word graffiato ("scratched"). The term "graffiti" is used in art history for works of art produced by scratching a design into a surface. A related term is "sgraffito", which involves scratching through one layer of pigment to reveal another beneath it. This technique was primarily used by potters who would glaze their wares and then scratch a design into them. In ancient times graffiti were carved on walls with a sharp object, although sometimes chalk or coal were used. The word originates from Greek γράφειν—graphein—meaning "to write".

 

The term graffiti originally referred to the inscriptions, figure drawings, and such, found on the walls of ancient sepulchres or ruins, as in the Catacombs of Rome or at Pompeii. Historically, these writings were not considered vanadlism, which today is considered part of the definition of graffiti.

 

The only known source of the Safaitic language, an ancient form of Arabic, is from graffiti: inscriptions scratched on to the surface of rocks and boulders in the predominantly basalt desert of southern Syria, eastern Jordan and northern Saudi Arabia. Safaitic dates from the first century BC to the fourth century AD.

 

Some of the oldest cave paintings in the world are 40,000 year old ones found in Australia. The oldest written graffiti was found in ancient Rome around 2500 years ago. Most graffiti from the time was boasts about sexual experiences Graffiti in Ancient Rome was a form of communication, and was not considered vandalism.

 

Ancient tourists visiting the 5th-century citadel at Sigiriya in Sri Lanka write their names and commentary over the "mirror wall", adding up to over 1800 individual graffiti produced there between the 6th and 18th centuries. Most of the graffiti refer to the frescoes of semi-nude females found there. One reads:

 

Wet with cool dew drops

fragrant with perfume from the flowers

came the gentle breeze

jasmine and water lily

dance in the spring sunshine

side-long glances

of the golden-hued ladies

stab into my thoughts

heaven itself cannot take my mind

as it has been captivated by one lass

among the five hundred I have seen here.

 

Among the ancient political graffiti examples were Arab satirist poems. Yazid al-Himyari, an Umayyad Arab and Persian poet, was most known for writing his political poetry on the walls between Sajistan and Basra, manifesting a strong hatred towards the Umayyad regime and its walis, and people used to read and circulate them very widely.

 

Graffiti, known as Tacherons, were frequently scratched on Romanesque Scandinavian church walls. When Renaissance artists such as Pinturicchio, Raphael, Michelangelo, Ghirlandaio, or Filippino Lippi descended into the ruins of Nero's Domus Aurea, they carved or painted their names and returned to initiate the grottesche style of decoration.

 

There are also examples of graffiti occurring in American history, such as Independence Rock, a national landmark along the Oregon Trail.

 

Later, French soldiers carved their names on monuments during the Napoleonic campaign of Egypt in the 1790s. Lord Byron's survives on one of the columns of the Temple of Poseidon at Cape Sounion in Attica, Greece.

 

The oldest known example of graffiti "monikers" found on traincars created by hobos and railworkers since the late 1800s. The Bozo Texino monikers were documented by filmmaker Bill Daniel in his 2005 film, Who is Bozo Texino?.

 

In World War II, an inscription on a wall at the fortress of Verdun was seen as an illustration of the US response twice in a generation to the wrongs of the Old World:

 

During World War II and for decades after, the phrase "Kilroy was here" with an accompanying illustration was widespread throughout the world, due to its use by American troops and ultimately filtering into American popular culture. Shortly after the death of Charlie Parker (nicknamed "Yardbird" or "Bird"), graffiti began appearing around New York with the words "Bird Lives".

 

Modern graffiti art has its origins with young people in 1960s and 70s in New York City and Philadelphia. Tags were the first form of stylised contemporary graffiti. Eventually, throw-ups and pieces evolved with the desire to create larger art. Writers used spray paint and other kind of materials to leave tags or to create images on the sides subway trains. and eventually moved into the city after the NYC metro began to buy new trains and paint over graffiti.

 

While the art had many advocates and appreciators—including the cultural critic Norman Mailer—others, including New York City mayor Ed Koch, considered it to be defacement of public property, and saw it as a form of public blight. The ‘taggers’ called what they did ‘writing’—though an important 1974 essay by Mailer referred to it using the term ‘graffiti.’

 

Contemporary graffiti style has been heavily influenced by hip hop culture and the myriad international styles derived from Philadelphia and New York City Subway graffiti; however, there are many other traditions of notable graffiti in the twentieth century. Graffiti have long appeared on building walls, in latrines, railroad boxcars, subways, and bridges.

 

An early graffito outside of New York or Philadelphia was the inscription in London reading "Clapton is God" in reference to the guitarist Eric Clapton. Creating the cult of the guitar hero, the phrase was spray-painted by an admirer on a wall in an Islington, north London in the autumn of 1967. The graffito was captured in a photograph, in which a dog is urinating on the wall.

 

Films like Style Wars in the 80s depicting famous writers such as Skeme, Dondi, MinOne, and ZEPHYR reinforced graffiti's role within New York's emerging hip-hop culture. Although many officers of the New York City Police Department found this film to be controversial, Style Wars is still recognized as the most prolific film representation of what was going on within the young hip hop culture of the early 1980s. Fab 5 Freddy and Futura 2000 took hip hop graffiti to Paris and London as part of the New York City Rap Tour in 1983

 

Commercialization and entrance into mainstream pop culture

Main article: Commercial graffiti

With the popularity and legitimization of graffiti has come a level of commercialization. In 2001, computer giant IBM launched an advertising campaign in Chicago and San Francisco which involved people spray painting on sidewalks a peace symbol, a heart, and a penguin (Linux mascot), to represent "Peace, Love, and Linux." IBM paid Chicago and San Francisco collectively US$120,000 for punitive damages and clean-up costs.

 

In 2005, a similar ad campaign was launched by Sony and executed by its advertising agency in New York, Chicago, Atlanta, Philadelphia, Los Angeles, and Miami, to market its handheld PSP gaming system. In this campaign, taking notice of the legal problems of the IBM campaign, Sony paid building owners for the rights to paint on their buildings "a collection of dizzy-eyed urban kids playing with the PSP as if it were a skateboard, a paddle, or a rocking horse".

 

Tristan Manco wrote that Brazil "boasts a unique and particularly rich, graffiti scene ... [earning] it an international reputation as the place to go for artistic inspiration". Graffiti "flourishes in every conceivable space in Brazil's cities". Artistic parallels "are often drawn between the energy of São Paulo today and 1970s New York". The "sprawling metropolis", of São Paulo has "become the new shrine to graffiti"; Manco alludes to "poverty and unemployment ... [and] the epic struggles and conditions of the country's marginalised peoples", and to "Brazil's chronic poverty", as the main engines that "have fuelled a vibrant graffiti culture". In world terms, Brazil has "one of the most uneven distributions of income. Laws and taxes change frequently". Such factors, Manco argues, contribute to a very fluid society, riven with those economic divisions and social tensions that underpin and feed the "folkloric vandalism and an urban sport for the disenfranchised", that is South American graffiti art.

 

Prominent Brazilian writers include Os Gêmeos, Boleta, Nunca, Nina, Speto, Tikka, and T.Freak. Their artistic success and involvement in commercial design ventures has highlighted divisions within the Brazilian graffiti community between adherents of the cruder transgressive form of pichação and the more conventionally artistic values of the practitioners of grafite.

 

Graffiti in the Middle East has emerged slowly, with taggers operating in Egypt, Lebanon, the Gulf countries like Bahrain or the United Arab Emirates, Israel, and in Iran. The major Iranian newspaper Hamshahri has published two articles on illegal writers in the city with photographic coverage of Iranian artist A1one's works on Tehran walls. Tokyo-based design magazine, PingMag, has interviewed A1one and featured photographs of his work. The Israeli West Bank barrier has become a site for graffiti, reminiscent in this sense of the Berlin Wall. Many writers in Israel come from other places around the globe, such as JUIF from Los Angeles and DEVIONE from London. The religious reference "נ נח נחמ נחמן מאומן" ("Na Nach Nachma Nachman Meuman") is commonly seen in graffiti around Israel.

 

Graffiti has played an important role within the street art scene in the Middle East and North Africa (MENA), especially following the events of the Arab Spring of 2011 or the Sudanese Revolution of 2018/19. Graffiti is a tool of expression in the context of conflict in the region, allowing people to raise their voices politically and socially. Famous street artist Banksy has had an important effect in the street art scene in the MENA area, especially in Palestine where some of his works are located in the West Bank barrier and Bethlehem.

 

There are also a large number of graffiti influences in Southeast Asian countries that mostly come from modern Western culture, such as Malaysia, where graffiti have long been a common sight in Malaysia's capital city, Kuala Lumpur. Since 2010, the country has begun hosting a street festival to encourage all generations and people from all walks of life to enjoy and encourage Malaysian street culture.

 

The modern-day graffitists can be found with an arsenal of various materials that allow for a successful production of a piece. This includes such techniques as scribing. However, spray paint in aerosol cans is the number one medium for graffiti. From this commodity comes different styles, technique, and abilities to form master works of graffiti. Spray paint can be found at hardware and art stores and comes in virtually every color.

 

Stencil graffiti is created by cutting out shapes and designs in a stiff material (such as cardboard or subject folders) to form an overall design or image. The stencil is then placed on the "canvas" gently and with quick, easy strokes of the aerosol can, the image begins to appear on the intended surface.

 

Some of the first examples were created in 1981 by artists Blek le Rat in Paris, in 1982 by Jef Aerosol in Tours (France); by 1985 stencils had appeared in other cities including New York City, Sydney, and Melbourne, where they were documented by American photographer Charles Gatewood and Australian photographer Rennie Ellis

 

Tagging is the practice of someone spray-painting "their name, initial or logo onto a public surface" in a handstyle unique to the writer. Tags were the first form of modern graffiti.

 

Modern graffiti art often incorporates additional arts and technologies. For example, Graffiti Research Lab has encouraged the use of projected images and magnetic light-emitting diodes (throwies) as new media for graffitists. yarnbombing is another recent form of graffiti. Yarnbombers occasionally target previous graffiti for modification, which had been avoided among the majority of graffitists.

 

Theories on the use of graffiti by avant-garde artists have a history dating back at least to the Asger Jorn, who in 1962 painting declared in a graffiti-like gesture "the avant-garde won't give up"

 

Many contemporary analysts and even art critics have begun to see artistic value in some graffiti and to recognize it as a form of public art. According to many art researchers, particularly in the Netherlands and in Los Angeles, that type of public art is, in fact an effective tool of social emancipation or, in the achievement of a political goal

 

In times of conflict, such murals have offered a means of communication and self-expression for members of these socially, ethnically, or racially divided communities, and have proven themselves as effective tools in establishing dialog and thus, of addressing cleavages in the long run. The Berlin Wall was also extensively covered by graffiti reflecting social pressures relating to the oppressive Soviet rule over the GDR.

 

Many artists involved with graffiti are also concerned with the similar activity of stenciling. Essentially, this entails stenciling a print of one or more colors using spray-paint. Recognized while exhibiting and publishing several of her coloured stencils and paintings portraying the Sri Lankan Civil War and urban Britain in the early 2000s, graffitists Mathangi Arulpragasam, aka M.I.A., has also become known for integrating her imagery of political violence into her music videos for singles "Galang" and "Bucky Done Gun", and her cover art. Stickers of her artwork also often appear around places such as London in Brick Lane, stuck to lamp posts and street signs, she having become a muse for other graffitists and painters worldwide in cities including Seville.

 

Graffitist believes that art should be on display for everyone in the public eye or in plain sight, not hidden away in a museum or a gallery. Art should color the streets, not the inside of some building. Graffiti is a form of art that cannot be owned or bought. It does not last forever, it is temporary, yet one of a kind. It is a form of self promotion for the artist that can be displayed anywhere form sidewalks, roofs, subways, building wall, etc. Art to them is for everyone and should be showed to everyone for free.

 

Graffiti is a way of communicating and a way of expressing what one feels in the moment. It is both art and a functional thing that can warn people of something or inform people of something. However, graffiti is to some people a form of art, but to some a form of vandalism. And many graffitists choose to protect their identities and remain anonymous or to hinder prosecution.

 

With the commercialization of graffiti (and hip hop in general), in most cases, even with legally painted "graffiti" art, graffitists tend to choose anonymity. This may be attributed to various reasons or a combination of reasons. Graffiti still remains the one of four hip hop elements that is not considered "performance art" despite the image of the "singing and dancing star" that sells hip hop culture to the mainstream. Being a graphic form of art, it might also be said that many graffitists still fall in the category of the introverted archetypal artist.

 

Banksy is one of the world's most notorious and popular street artists who continues to remain faceless in today's society. He is known for his political, anti-war stencil art mainly in Bristol, England, but his work may be seen anywhere from Los Angeles to Palestine. In the UK, Banksy is the most recognizable icon for this cultural artistic movement and keeps his identity a secret to avoid arrest. Much of Banksy's artwork may be seen around the streets of London and surrounding suburbs, although he has painted pictures throughout the world, including the Middle East, where he has painted on Israel's controversial West Bank barrier with satirical images of life on the other side. One depicted a hole in the wall with an idyllic beach, while another shows a mountain landscape on the other side. A number of exhibitions also have taken place since 2000, and recent works of art have fetched vast sums of money. Banksy's art is a prime example of the classic controversy: vandalism vs. art. Art supporters endorse his work distributed in urban areas as pieces of art and some councils, such as Bristol and Islington, have officially protected them, while officials of other areas have deemed his work to be vandalism and have removed it.

 

Pixnit is another artist who chooses to keep her identity from the general public. Her work focuses on beauty and design aspects of graffiti as opposed to Banksy's anti-government shock value. Her paintings are often of flower designs above shops and stores in her local urban area of Cambridge, Massachusetts. Some store owners endorse her work and encourage others to do similar work as well. "One of the pieces was left up above Steve's Kitchen, because it looks pretty awesome"- Erin Scott, the manager of New England Comics in Allston, Massachusetts.

 

Graffiti artists may become offended if photographs of their art are published in a commercial context without their permission. In March 2020, the Finnish graffiti artist Psyke expressed his displeasure at the newspaper Ilta-Sanomat publishing a photograph of a Peugeot 208 in an article about new cars, with his graffiti prominently shown on the background. The artist claims he does not want his art being used in commercial context, not even if he were to receive compensation.

 

Territorial graffiti marks urban neighborhoods with tags and logos to differentiate certain groups from others. These images are meant to show outsiders a stern look at whose turf is whose. The subject matter of gang-related graffiti consists of cryptic symbols and initials strictly fashioned with unique calligraphies. Gang members use graffiti to designate membership throughout the gang, to differentiate rivals and associates and, most commonly, to mark borders which are both territorial and ideological.

 

Graffiti has been used as a means of advertising both legally and illegally. Bronx-based TATS CRU has made a name for themselves doing legal advertising campaigns for companies such as Coca-Cola, McDonald's, Toyota, and MTV. In the UK, Covent Garden's Boxfresh used stencil images of a Zapatista revolutionary in the hopes that cross referencing would promote their store.

 

Smirnoff hired artists to use reverse graffiti (the use of high pressure hoses to clean dirty surfaces to leave a clean image in the surrounding dirt) to increase awareness of their product.

 

Graffiti often has a reputation as part of a subculture that rebels against authority, although the considerations of the practitioners often diverge and can relate to a wide range of attitudes. It can express a political practice and can form just one tool in an array of resistance techniques. One early example includes the anarcho-punk band Crass, who conducted a campaign of stenciling anti-war, anarchist, feminist, and anti-consumerist messages throughout the London Underground system during the late 1970s and early 1980s. In Amsterdam graffiti was a major part of the punk scene. The city was covered with names such as "De Zoot", "Vendex", and "Dr Rat". To document the graffiti a punk magazine was started that was called Gallery Anus. So when hip hop came to Europe in the early 1980s there was already a vibrant graffiti culture.

 

The student protests and general strike of May 1968 saw Paris bedecked in revolutionary, anarchistic, and situationist slogans such as L'ennui est contre-révolutionnaire ("Boredom is counterrevolutionary") and Lisez moins, vivez plus ("Read less, live more"). While not exhaustive, the graffiti gave a sense of the 'millenarian' and rebellious spirit, tempered with a good deal of verbal wit, of the strikers.

 

I think graffiti writing is a way of defining what our generation is like. Excuse the French, we're not a bunch of p---- artists. Traditionally artists have been considered soft and mellow people, a little bit kooky. Maybe we're a little bit more like pirates that way. We defend our territory, whatever space we steal to paint on, we defend it fiercely.

 

The developments of graffiti art which took place in art galleries and colleges as well as "on the street" or "underground", contributed to the resurfacing in the 1990s of a far more overtly politicized art form in the subvertising, culture jamming, or tactical media movements. These movements or styles tend to classify the artists by their relationship to their social and economic contexts, since, in most countries, graffiti art remains illegal in many forms except when using non-permanent paint. Since the 1990s with the rise of Street Art, a growing number of artists are switching to non-permanent paints and non-traditional forms of painting.

 

Contemporary practitioners, accordingly, have varied and often conflicting practices. Some individuals, such as Alexander Brener, have used the medium to politicize other art forms, and have used the prison sentences enforced on them as a means of further protest. The practices of anonymous groups and individuals also vary widely, and practitioners by no means always agree with each other's practices. For example, the anti-capitalist art group the Space Hijackers did a piece in 2004 about the contradiction between the capitalistic elements of Banksy and his use of political imagery.

 

Berlin human rights activist Irmela Mensah-Schramm has received global media attention and numerous awards for her 35-year campaign of effacing neo-Nazi and other right-wing extremist graffiti throughout Germany, often by altering hate speech in humorous ways.

 

In Serbian capital, Belgrade, the graffiti depicting a uniformed former general of Serb army and war criminal, convicted at ICTY for war crimes and crimes against humanity, including genocide and ethnic cleansing in Bosnian War, Ratko Mladić, appeared in a military salute alongside the words "General, thank to your mother". Aleks Eror, Berlin-based journalist, explains how "veneration of historical and wartime figures" through street art is not a new phenomenon in the region of former Yugoslavia, and that "in most cases is firmly focused on the future, rather than retelling the past". Eror is not only analyst pointing to danger of such an expressions for the region's future. In a long expose on the subject of Bosnian genocide denial, at Balkan Diskurs magazine and multimedia platform website, Kristina Gadže and Taylor Whitsell referred to these experiences as a young generations' "cultural heritage", in which young are being exposed to celebration and affirmation of war-criminals as part of their "formal education" and "inheritance".

 

There are numerous examples of genocide denial through celebration and affirmation of war criminals throughout the region of Western Balkans inhabited by Serbs using this form of artistic expression. Several more of these graffiti are found in Serbian capital, and many more across Serbia and Bosnian and Herzegovinian administrative entity, Republika Srpska, which is the ethnic Serbian majority enclave. Critics point that Serbia as a state, is willing to defend the mural of convicted war criminal, and have no intention to react on cases of genocide denial, noting that Interior Minister of Serbia, Aleksandar Vulin decision to ban any gathering with an intent to remove the mural, with the deployment of riot police, sends the message of "tacit endorsement". Consequently, on 9 November 2021, Serbian heavy police in riot gear, with graffiti creators and their supporters, blocked the access to the mural to prevent human rights groups and other activists to paint over it and mark the International Day Against Fascism and Antisemitism in that way, and even arrested two civic activist for throwing eggs at the graffiti.

 

Graffiti may also be used as an offensive expression. This form of graffiti may be difficult to identify, as it is mostly removed by the local authority (as councils which have adopted strategies of criminalization also strive to remove graffiti quickly). Therefore, existing racist graffiti is mostly more subtle and at first sight, not easily recognized as "racist". It can then be understood only if one knows the relevant "local code" (social, historical, political, temporal, and spatial), which is seen as heteroglot and thus a 'unique set of conditions' in a cultural context.

 

A spatial code for example, could be that there is a certain youth group in an area that is engaging heavily in racist activities. So, for residents (knowing the local code), a graffiti containing only the name or abbreviation of this gang already is a racist expression, reminding the offended people of their gang activities. Also a graffiti is in most cases, the herald of more serious criminal activity to come. A person who does not know these gang activities would not be able to recognize the meaning of this graffiti. Also if a tag of this youth group or gang is placed on a building occupied by asylum seekers, for example, its racist character is even stronger.

By making the graffiti less explicit (as adapted to social and legal constraints), these drawings are less likely to be removed, but do not lose their threatening and offensive character.

 

Elsewhere, activists in Russia have used painted caricatures of local officials with their mouths as potholes, to show their anger about the poor state of the roads. In Manchester, England, a graffitists painted obscene images around potholes, which often resulted in them being repaired within 48 hours.

 

In the early 1980s, the first art galleries to show graffitists to the public were Fashion Moda in the Bronx, Now Gallery and Fun Gallery, both in the East Village, Manhattan.

 

A 2006 exhibition at the Brooklyn Museum displayed graffiti as an art form that began in New York's outer boroughs and reached great heights in the early 1980s with the work of Crash, Lee, Daze, Keith Haring, and Jean-Michel Basquiat. It displayed 22 works by New York graffitists, including Crash, Daze, and Lady Pink. In an article about the exhibition in the magazine Time Out, curator Charlotta Kotik said that she hoped the exhibition would cause viewers to rethink their assumptions about graffiti.

 

From the 1970s onwards, Burhan Doğançay photographed urban walls all over the world; these he then archived for use as sources of inspiration for his painterly works. The project today known as "Walls of the World" grew beyond even his own expectations and comprises about 30,000 individual images. It spans a period of 40 years across five continents and 114 countries. In 1982, photographs from this project comprised a one-man exhibition titled "Les murs murmurent, ils crient, ils chantent ..." (The walls whisper, shout and sing ...) at the Centre Georges Pompidou in Paris.

 

In Australia, art historians have judged some local graffiti of sufficient creative merit to rank them firmly within the arts. Oxford University Press's art history text Australian Painting 1788–2000 concludes with a long discussion of graffiti's key place within contemporary visual culture, including the work of several Australian practitioners.

 

Between March and April 2009, 150 artists exhibited 300 pieces of graffiti at the Grand Palais in Paris.

 

Spray paint has many negative environmental effects. The paint contains toxic chemicals, and the can uses volatile hydrocarbon gases to spray the paint onto a surface.

 

Volatile organic compound (VOC) leads to ground level ozone formation and most of graffiti related emissions are VOCs. A 2010 paper estimates 4,862 tons of VOCs were released in the United States in activities related to graffiti.

  

In China, Mao Zedong in the 1920s used revolutionary slogans and paintings in public places to galvanize the country's communist movement.

 

Based on different national conditions, many people believe that China's attitude towards Graffiti is fierce, but in fact, according to Lance Crayon in his film Spray Paint Beijing: Graffiti in the Capital of China, Graffiti is generally accepted in Beijing, with artists not seeing much police interference. Political and religiously sensitive graffiti, however, is not allowed.

 

In Hong Kong, Tsang Tsou Choi was known as the King of Kowloon for his calligraphy graffiti over many years, in which he claimed ownership of the area. Now some of his work is preserved officially.

 

In Taiwan, the government has made some concessions to graffitists. Since 2005 they have been allowed to freely display their work along some sections of riverside retaining walls in designated "Graffiti Zones". From 2007, Taipei's department of cultural affairs also began permitting graffiti on fences around major public construction sites. Department head Yong-ping Lee (李永萍) stated, "We will promote graffiti starting with the public sector, and then later in the private sector too. It's our goal to beautify the city with graffiti". The government later helped organize a graffiti contest in Ximending, a popular shopping district. graffitists caught working outside of these designated areas still face fines up to NT$6,000 under a department of environmental protection regulation. However, Taiwanese authorities can be relatively lenient, one veteran police officer stating anonymously, "Unless someone complains about vandalism, we won't get involved. We don't go after it proactively."

 

In 1993, after several expensive cars in Singapore were spray-painted, the police arrested a student from the Singapore American School, Michael P. Fay, questioned him, and subsequently charged him with vandalism. Fay pleaded guilty to vandalizing a car in addition to stealing road signs. Under the 1966 Vandalism Act of Singapore, originally passed to curb the spread of communist graffiti in Singapore, the court sentenced him to four months in jail, a fine of S$3,500 (US$2,233), and a caning. The New York Times ran several editorials and op-eds that condemned the punishment and called on the American public to flood the Singaporean embassy with protests. Although the Singapore government received many calls for clemency, Fay's caning took place in Singapore on 5 May 1994. Fay had originally received a sentence of six strokes of the cane, but the presiding president of Singapore, Ong Teng Cheong, agreed to reduce his caning sentence to four lashes.

 

In South Korea, Park Jung-soo was fined two million South Korean won by the Seoul Central District Court for spray-painting a rat on posters of the G-20 Summit a few days before the event in November 2011. Park alleged that the initial in "G-20" sounds like the Korean word for "rat", but Korean government prosecutors alleged that Park was making a derogatory statement about the president of South Korea, Lee Myung-bak, the host of the summit. This case led to public outcry and debate on the lack of government tolerance and in support of freedom of expression. The court ruled that the painting, "an ominous creature like a rat" amounts to "an organized criminal activity" and upheld the fine while denying the prosecution's request for imprisonment for Park.

 

In Europe, community cleaning squads have responded to graffiti, in some cases with reckless abandon, as when in 1992 in France a local Scout group, attempting to remove modern graffiti, damaged two prehistoric paintings of bison in the Cave of Mayrière supérieure near the French village of Bruniquel in Tarn-et-Garonne, earning them the 1992 Ig Nobel Prize in archeology.

 

In September 2006, the European Parliament directed the European Commission to create urban environment policies to prevent and eliminate dirt, litter, graffiti, animal excrement, and excessive noise from domestic and vehicular music systems in European cities, along with other concerns over urban life.

 

In Budapest, Hungary, both a city-backed movement called I Love Budapest and a special police division tackle the problem, including the provision of approved areas.

 

The Anti-social Behaviour Act 2003 became Britain's latest anti-graffiti legislation. In August 2004, the Keep Britain Tidy campaign issued a press release calling for zero tolerance of graffiti and supporting proposals such as issuing "on the spot" fines to graffiti offenders and banning the sale of aerosol paint to anyone under the age of 16. The press release also condemned the use of graffiti images in advertising and in music videos, arguing that real-world experience of graffiti stood far removed from its often-portrayed "cool" or "edgy'" image.

 

To back the campaign, 123 Members of Parliament (MPs) (including then Prime Minister Tony Blair), signed a charter which stated: "Graffiti is not art, it's crime. On behalf of my constituents, I will do all I can to rid our community of this problem."

 

In the UK, city councils have the power to take action against the owner of any property that has been defaced under the Anti-social Behaviour Act 2003 (as amended by the Clean Neighbourhoods and Environment Act 2005) or, in certain cases, the Highways Act. This is often used against owners of property that are complacent in allowing protective boards to be defaced so long as the property is not damaged.

 

In July 2008, a conspiracy charge was used to convict graffitists for the first time. After a three-month police surveillance operation, nine members of the DPM crew were convicted of conspiracy to commit criminal damage costing at least £1 million. Five of them received prison sentences, ranging from eighteen months to two years. The unprecedented scale of the investigation and the severity of the sentences rekindled public debate over whether graffiti should be considered art or crime.

 

Some councils, like those of Stroud and Loerrach, provide approved areas in the town where graffitists can showcase their talents, including underpasses, car parks, and walls that might otherwise prove a target for the "spray and run".

 

Graffiti Tunnel, University of Sydney at Camperdown (2009)

In an effort to reduce vandalism, many cities in Australia have designated walls or areas exclusively for use by graffitists. One early example is the "Graffiti Tunnel" located at the Camperdown Campus of the University of Sydney, which is available for use by any student at the university to tag, advertise, poster, and paint. Advocates of this idea suggest that this discourages petty vandalism yet encourages artists to take their time and produce great art, without worry of being caught or arrested for vandalism or trespassing.[108][109] Others disagree with this approach, arguing that the presence of legal graffiti walls does not demonstrably reduce illegal graffiti elsewhere. Some local government areas throughout Australia have introduced "anti-graffiti squads", who clean graffiti in the area, and such crews as BCW (Buffers Can't Win) have taken steps to keep one step ahead of local graffiti cleaners.

 

Many state governments have banned the sale or possession of spray paint to those under the age of 18 (age of majority). However, a number of local governments in Victoria have taken steps to recognize the cultural heritage value of some examples of graffiti, such as prominent political graffiti. Tough new graffiti laws have been introduced in Australia with fines of up to A$26,000 and two years in prison.

 

Melbourne is a prominent graffiti city of Australia with many of its lanes being tourist attractions, such as Hosier Lane in particular, a popular destination for photographers, wedding photography, and backdrops for corporate print advertising. The Lonely Planet travel guide cites Melbourne's street as a major attraction. All forms of graffiti, including sticker art, poster, stencil art, and wheatpasting, can be found in many places throughout the city. Prominent street art precincts include; Fitzroy, Collingwood, Northcote, Brunswick, St. Kilda, and the CBD, where stencil and sticker art is prominent. As one moves farther away from the city, mostly along suburban train lines, graffiti tags become more prominent. Many international artists such as Banksy have left their work in Melbourne and in early 2008 a perspex screen was installed to prevent a Banksy stencil art piece from being destroyed, it has survived since 2003 through the respect of local street artists avoiding posting over it, although it has recently had paint tipped over it.

 

In February 2008 Helen Clark, the New Zealand prime minister at that time, announced a government crackdown on tagging and other forms of graffiti vandalism, describing it as a destructive crime representing an invasion of public and private property. New legislation subsequently adopted included a ban on the sale of paint spray cans to persons under 18 and increases in maximum fines for the offence from NZ$200 to NZ$2,000 or extended community service. The issue of tagging become a widely debated one following an incident in Auckland during January 2008 in which a middle-aged property owner stabbed one of two teenage taggers to death and was subsequently convicted of manslaughter.

 

Graffiti databases have increased in the past decade because they allow vandalism incidents to be fully documented against an offender and help the police and prosecution charge and prosecute offenders for multiple counts of vandalism. They also provide law enforcement the ability to rapidly search for an offender's moniker or tag in a simple, effective, and comprehensive way. These systems can also help track costs of damage to a city to help allocate an anti-graffiti budget. The theory is that when an offender is caught putting up graffiti, they are not just charged with one count of vandalism; they can be held accountable for all the other damage for which they are responsible. This has two main benefits for law enforcement. One, it sends a signal to the offenders that their vandalism is being tracked. Two, a city can seek restitution from offenders for all the damage that they have committed, not merely a single incident. These systems give law enforcement personnel real-time, street-level intelligence that allows them not only to focus on the worst graffiti offenders and their damage, but also to monitor potential gang violence that is associated with the graffiti.

 

Many restrictions of civil gang injunctions are designed to help address and protect the physical environment and limit graffiti. Provisions of gang injunctions include things such as restricting the possession of marker pens, spray paint cans, or other sharp objects capable of defacing private or public property; spray painting, or marking with marker pens, scratching, applying stickers, or otherwise applying graffiti on any public or private property, including, but not limited to the street, alley, residences, block walls, and fences, vehicles or any other real or personal property. Some injunctions contain wording that restricts damaging or vandalizing both public and private property, including but not limited to any vehicle, light fixture, door, fence, wall, gate, window, building, street sign, utility box, telephone box, tree, or power pole.

 

To help address many of these issues, many local jurisdictions have set up graffiti abatement hotlines, where citizens can call in and report vandalism and have it removed. San Diego's hotline receives more than 5,000 calls per year, in addition to reporting the graffiti, callers can learn more about prevention. One of the complaints about these hotlines is the response time; there is often a lag time between a property owner calling about the graffiti and its removal. The length of delay should be a consideration for any jurisdiction planning on operating a hotline. Local jurisdictions must convince the callers that their complaint of vandalism will be a priority and cleaned off right away. If the jurisdiction does not have the resources to respond to complaints in a timely manner, the value of the hotline diminishes. Crews must be able to respond to individual service calls made to the graffiti hotline as well as focus on cleanup near schools, parks, and major intersections and transit routes to have the biggest impact. Some cities offer a reward for information leading to the arrest and prosecution of suspects for tagging or graffiti related vandalism. The amount of the reward is based on the information provided, and the action taken.

 

When police obtain search warrants in connection with a vandalism investigation, they are often seeking judicial approval to look for items such as cans of spray paint and nozzles from other kinds of aerosol sprays; etching tools, or other sharp or pointed objects, which could be used to etch or scratch glass and other hard surfaces; permanent marking pens, markers, or paint sticks; evidence of membership or affiliation with any gang or tagging crew; paraphernalia including any reference to "(tagger's name)"; any drawings, writing, objects, or graffiti depicting taggers' names, initials, logos, monikers, slogans, or any mention of tagging crew membership; and any newspaper clippings relating to graffiti crime.

¡Después de tantas semanas esperando el inicio de l’Atelier y cuando empieza no sale el sol para poder hacer fotos, tengo la semana casi sin horas para dedicarle y todo sale al revés!

 

Hace días que el tiempo no nos da tregua en Barcelona. Apesar de las ganas de empezar a prácticar cada una de las ideas que nos has propuesto, el sol ha salido más bien poco (desde el domingo casi nada) y ha costado muchísimo trabajo encontrar una rato sin lluvia para poder presentarte una foto para la asignación semanal.

 

Finalmente, después de múltiples intentos y de fotos movidas, sin luz, y con todos lo fallos habidos y por haber…esta mañana he levantado a Marc de la cama: ¡ha salido el sol! ¡ha salido el sol! ¡Me ducho y en cuanto acabe salimos fuera y te hago las fotos! Y, sin rechistar, a sabiendas que seguramente ambos acabaríamos llegando tarde a trabajar (efectivamente yo he llegado muy justa y él tarde), se ha vestido, se ha arreglado y ha intentado posar!

 

¡Este es el resultado! Espero impaciente vuestro comentarios.

 

L’Atelier.

La primera asignación.

Un ser querido.

Marc.

 

Marc con su tranquilidad y su calma.

Su afición a los deportes,

Marc, teniendo siempre en cuenta a todo el mundo, tan dulce con su familia y tan bueno con los que le rodean.

Su forma de ver las cosas y su forma coherente de exponerlas, comentarlas, resolverlas.

Su sonrisa, capaz de alegrar un mal día. Y su paciencia, especialmente conmigo, testaruda donde las haya.

El surf, el snow, el longskate.

Marc y su predisposición a todo: a ir donde haga falta, con quien sea, a posar en las

fotos, a cenar con mi familia, a pasear a mi abuela en vacaciones. Marc, desde que le conozco, dándole valor a mis cosas importantes.

Marc y sus intensos ojos marrones de forma preciosa que me tienen atrapada desde el primer día.

París, Cadaqués, Sevilla, Mallorca, Palamós, Girona, los próximos Alpes.

Marc, su forma de agarrarme la mano en todos sitios y de darme besos constantemente.

Su perfeccionismo, y su lucha constante con él mismo para ser mejor.

Marc y el: quédate durmiendo que salgo a correr.

Tan dulce con su familia, como dije, y tan encantador con la mía.

 

Marc y tener la sensación de poder contar con él a cada momento.

 

Su mirada, que aunque no he sido capaz de reflejarlo suficientemente bien en la foto, transmite seguridad, calma, ternura.

El salir los dos a cenar y a tomar mojitos.

Marc y el vengo a recogerte cuando salgas, el de despertarse a media noche y notar que te está abrazando fuerte.

Siempre bien vestido (que no elegante), curioso, coqueto.

Marc, que odiaba salir en fotografías y ahora posa sonriendo desde que saco la cámara de la funda.

 

Marc, que después de ponerle la cabeza como un bombo porqué ninguna foto me gustaba y todas estaban mal enfocadas, movidas, con poca luz, sin la composición adecuada, que después de decirle que no iba a colgar ninguna porqué no tenían calidad suficiente sigue ahí, diciendo que es la primera foto y convencido de que acabaré aprendiendo.

 

Marc. El apoyo incondicional, la paciencia y la ternura en persona.

 

#DonaldTrump #DonaldJTrump #Trump #Trump2016 #DonaldTrump2016 #DonaldJTrump2016 #JebBush #Bush #Jeb #Jeb2016 #JebBush2016

 

New York (CNN)Donald Trump has signed the pledge.

 

The Republican presidential front-runner met privately with Republican National Committee Chairman Reince Priebus Thursday afternoon, and soon after, came out to the lobby of Trump Tower to declare that he has signed a loyalty pledge. This means Trump has promised to support the party's eventual nominee -- whoever that may be -- and that he will not run as a third-party candidate.

 

"The best way for the Republicans to win is if I win the nomination and go directly against whoever they happen to put up. And for that reason, I have signed the pledge," Trump said, holding up the paper. "So I will be totally pledging my allegiance to the Republican Party and for the conservative principles for which it stands."

 

He added: "We will go out and fight hard, and we will win."

 

All 17 Republican presidential candidates have now pledged to support the GOP's eventual presidential nominee, Priebus announced Thursday evening in a statement, billing it as a sign of "party unity."

 

But if Trump's official declaration of allegiance to the party serves to calm the nerves of establishment Republicans -- at least for now -- it could also invite backlash from some of the bombastic candidate's die-hard supporters.

 

Trump has propelled himself to the top of the polls by casting himself as an anti-establishment, outsider candidate, railing against career politicians and the Washington political class.

 

Signing an RNC pledge complicates that image.

 

Katrina Pierson, a spokeswoman for the Tea Party Leadership Fund and a Trump defender, told CNN she personally does not condone the pledge.

 

"The GOP has not been loyal to members of its own party during previous election cycles," PIerson said. "I can't see any reason why he would give up that leverage considering a lot of his supporters like the idea that he's running against the establishment."

 

Thursday's 15-minute sit-down with Priebus comes amid unease about whether the billionaire businessman would rebuff the party and seek the White House as an independent. Soon after Trump announced his candidacy, Priebus asked the real estate magnate to tone down his fiery rhetoric on immigration, as establishment Republicans grew increasingly worried that Trump was angering the Hispanic community.

 

Trump explained Thursday that he came to the decision to sign the pledge because the Republican Party in recent months has been "extremely fair" to him.

 

"The RNC has been absolutely terrific over the last two month period and as you know, that's what I've wanted," Trump said. "I don't want to be treated any differently."

 

Asked what he got in return for signing the paper, Trump responded: "assurance that I will be treated fairly."

 

RNC officials began circulating a pledge to various GOP presidential campaigns this week, measuring up how much appetite there is in the field to commit to supporting the eventual nominee.

 

"I, ________, affirm that if I do not win the 2016 Republican nomination for President of the United States I will endorse the 2016 Republican presidential nominee regardless of who it is," it reads.

 

RELATED: Source says Trump likely to rule out independent bid

 

The pledge continues: "I further pledge that I will not seek to run as an independent or write-in candidate nor will I seek or accept the nomination for president of any other party."

 

Advisers to the candidate have said all along that Trump was never seriously interested in launching an independent run, which is an arduous -- and costly -- process.

 

The pledge has not only put pressure on Trump to commit to the party, it's also forcing some of his rivals to promise to support Trump if he were to clinch the GOP nomination.

 

It's a particularly uncomfortable position for a candidate like Jeb Bush, who in recent weeks has publicly clashed with Trump. The two men have released attack videos on social media, and openly criticized one another on the trail.

 

On ABC's "Good Morning America" Thursday morning, Bush lashed out at Trump, saying, "I think Donald Trump is trying to insult his way to the presidency and it's not going to work."

 

However, pressed on whether he would support Trump if he were to become the nominee, the former Florida governor answered in the affirmative.

 

"Yes, I would, of course. We need to be unified. We need to win," Bush said.

 

After Trump's press conference, Bush tweeted a tongue-in-cheek version of the pledge that said, "Voted Republican since 1972."

 

Meanwhile, others are raising questions about just how enforceable a loyalty pledge is.

 

"You're right, it's unenforceable," said Carly Fiorina on CNN's "New Day." "It is, more than anything else, your word."

 

www.cnn.com/2015/09/03/politics/donald-trump-2016-rnc-ple...

Lantana has been wiped out by the cold. Verbena is the latest attraction for the few butterflies that remain. Thank you, Flickr friends, for help with identification. November - 2014 - in our backyard - Morgan County, Alabama. The Checkered Skipper butterfly did not tarry; this is my best shot. Much too much "clutter" for my liking but I wanted identification and presence of the "new" butterfly in my collection.

A war film. Life Stinks has identified this film as Appointment with Venus. Many thanks, see below for details and links.

  

A TRIBUTE TO H.A.R. THOMSON, Camera operator British Film Industry.

 

Bob Thomson September 1910 to July 2003

 

Bob Thomson was my father in law and I wanted to pay tribute to him and the work he did in the British Film Industry as a camera operator. Bob was born on September 30th 1910 in London and worked as a freelance and was well known in the industry from the fifties to the late seventies. The list I have here is quite extensive and as you can see many of the films are very well known. It stops in 1975 with One Of Our Dinosaurs Is Missing which I remember Bob being away working on, it was the year I joined the police force and Bob’s daughter Elyse and I were engaged. However, he worked on other films not listed here, The Guns of Naverone for instance, I also remember Elyse and I in about 1977 walking up to Bristol Cathedral with our newly born daughter Elizabeth to meet him on the set of The Medusa Touch which starred Richard Burton. We were shown around the set and fed from the film catering van parked on College Green, it was a good experience.

 

Bob came from a huge East End family and the second world war led him into the Royal Navy. He had already had training in the film industry and had worked as a film camera operator so was quickly commissioned as an RNVR officer and ended up flying very dangerous missions over enemy territory, hanging out over the side of a Swordfish biplane making films of German positions. After the war he went back into the film industry and then met and married Jean, later on baby Elyse arrived on the scene. They led an interesting and exciting life, travelling the world often with Elyse in tow and in later years as a teenager she was lucky enough to visit the sets of some amazing movies and meet the stars.

 

Bob was not a physically big man but he had a big presence and did not suffer fools lightly, he was a good man to have on your side, full of natural intelligence and easy wit. On a Parkinson show one night we watched Dirk Bogart talking about his life and he recounted a story about when he first went in front of the cameras, having been a stage actor he got it all wrong and by the time lunch break came he thought he had made the wrong move in his career and was despairing. Bob came out front behind the camera and told him he was “Bloody useless.” and then spent the next hour teaching Dirk to act for the camera. On the Parkinson show Dirk recounted this episode in his life and then said, “I expect he’s dead by now.” Bob sent a Christmas card to Dirks home in France a month or so later saying. “I’m not dead you cheeky bugger.” He must have been nearly 80 then and they corresponded from then on.

 

Bob knew them all and was friends with many. He spoke with great affection about people like the lovely Jack Hawkins, Richard Burton, the crew from the Doctor Films including the marvellous James Robertson-Justice, John Mills, Hayley Mills, Kenneth Moore, Donald Sinden, Stanley Baker, the Carry On crowd…. The list was endless and many of these stars of the screen were regular correspondents. He travelled the world and was an incredible source of fascinating stories about the industry. One I particularly loved was about the set of Where Eagles Dare, one of my absolute favourites with Richard Burton, Richard Wydmark, Clint Eastwood among others. They travelled to Austria for the filming and arrived to one of the warmest winters on record and there was little snow which sort of spoiled things for the script. In desperation they bought every ounce of Epson salts they could find and spread it around the countryside in truck loads and very effective snow it made. The only trouble was that for about two weeks, everyone in the area had the trots as it had dissolved and got into the water system!

 

Bob died suddenly of a heart attack in July 2003 while at an opticians in Taunton. I think it was an ok way to go for him, he was on his feet doing something most 92 year olds would struggle with. He was an incredibly kind man and loved his family, my son and daughter were the lights in his later years. It was a priviledge to have known him and I am glad to be able to share these lovely photographs and make this small tribute to him. I have to thank my daughter and Jean for allowing me to reproduce them here and hopefully some of you out there will be able to add information to that I have provided. I’m sure there will be small bits I’ve got wrong and I will attempt to correct them as the family put me straight.

 

Bob Thomson’s film credits.

 

1975One of Our Dinosaurs Is Missing(photography: second unit)

197411 Harrowhouse(second unit cameraman)

1970Kelly's Heroes(camera operator: second unit)

1970The Walking Stick(camera operator: second unit)

1968Where Eagles Dare(second unit cameraman)

1968Carry On... Up the Khyber(director of photography: Khyber location)

1968The Lost Continent(camera operator - as Russell Thompson)

1967Pretty Polly(camera operator: second unit)

1966The Quiller Memorandum(second unit cameraman)

1966Khartoum(camera operator)

1965The Early Bird(camera operator)

1965The Face of Fu Manchu(camera operator: second unit - as H.A.R. Thompson)

1965Ten Little Indians(cameraman: second unit - as Bob Thomson)

1965Masquerade(camera operator)

1964Woman of Straw(camera operator)

1963What a Crazy World(camera operator)

1963The Bay of St. Michel(camera operator - as Bob Thompson)

1962Life for Ruth(camera operator)

1962A Pair of Briefs(camera operator)

1961Ghost Squad (TV series) (camera operator - 3 episodes)

– Hong Kong Story(1961) (camera operator)

– Bullet with My Name on It(1961) (camera operator)

– Ticket for Blackmail(1961) (camera operator)

1961Victim(camera operator)

1961The Impersonator(camera operator)

1961Dangerous Afternoon(camera operator)

1960The Bulldog Breed(camera operator - as H.A.R. Thompson)

1960Man in the Moon(camera operator)

1960Make Mine Mink(camera operator)

1960The League of Gentlemen(camera operator)

1960Jungle Street(camera operator)

1959North West Frontier(second unit photography)

1959Sapphire(camera operator)

1959The Heart of a Man(camera operator)

1958Passionate Summer(camera operator)

1958A Tale of Two Cities(camera operator)

1957Campbell's Kingdom(camera operator)

1957Doctor at Large(camera operator)

1957The Secret Place(camera operator)

1956Checkpoint(camera operator)

1956The Iron Petticoat(camera operator)

1955Simon and Laura(camera operator)

1955Doctor at Sea(camera operator)

1955Above Us the Waves(camera operator)

1954Mad About Men(camera operator)

1954Doctor in the House(camera operator)

1953Trouble in Store(camera operator)

1953A Day to Remember(camera operator - as Bob Thomson)

1953Personal Affair(camera operator: second unit - uncredited)

1953Malta Story(camera operator)

1953The Net(camera operator - as Bob Thomson)

1952Venetian Bird(camera operator - as Bob Thomson)

1951The Browning Version(camera operator - as Russell Thomson)

1950The Woman in Question(camera operator - as Russell Thomson)

1950Tony Draws a Horse(camera operator - as Russell Thompson)

1949The Rocking Horse Winner(camera operator - as Russell Thomson)

1949The Chiltern Hundreds(camera operator - as Russell Thompson)

1949The Perfect Woman(camera operator - as Russell Thompson)

1949Cardboard Cavalier(camera operator - as Russell Thompson)

1948Sleeping Car to Trieste(camera operator)

1948Escape(camera operator - as Russell Thompson)

1947The Mark of Cain(camera operator - as H.R. Thomson)

1947The October Man(camera operator - as Russell Thomson)

1947Odd Man Out(camera operator - as Russell Thomson)

1940The Chinese Bungalow(camera operator - uncredited)

1940All at Sea(camera operator)

1937Calling All Stars(camera operator)

Hide Cinematographer (5 titles)

1970No Blade of Grass(director of photography)

1969The Avengers (TV series)

– Take Me to Your Leader(1969)

– The Morning After(1969)

1966The Naked Prey

1954To Dorothy a Son(as Bob Thomson)

1937 Big Fella

 

Swaffham has both a town memorial and a church memorial, plus the war dead have been summarised on the Roll of Honour web-site.

 

However, there seems to be a great deal of discrepancy between all these sources of information.

www.roll-of-honour.com/Norfolk/Swaffham.html

 

*************************************************************************

John W Reeve - town memorial

John W Reeve 12 East Surreys 14th March 1918 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=505137

Husband of Gertrude Reeve, of London St., Swaffham, Norfolk.

Norlink: No match

 

************************************************************************

George Regester - town memorial

George Regester - Rifle Brigade 23rd February 1918 Southampton - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=2803478

Son of Charles Salisbury Regester and Emma Regester, of Station St., Swaffham. Born at Holme Hale.

Norlink: No match

 

 

***************************************************************************

William Regester - town memorial

William Regester City of London Rifles 6th July 1917 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=160729

Roll of honour only has this only as a probably.

Norlink: No match

 

***************************************************************************

Leslie J Richardson - town memorial

Leslie J Richardson, Civil Service Rifles 15th September 1916 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=261011

Son of James and Elizabeth Richardson, of Old Bank House, Swaffham, Norfolk

Norlink: No match

 

***************************************************************************

A Raymond N Smith - town memorial

A Raymond N Smith - 130th K C O Baluchis J R 10th July 1919 India - Church memorial

 

A Raymond Richardson on Roll of Honour is actually A Raymond N Smith on Church memorial

 

Name: SMITH, ALAN RAYMOND NOEL Initials: A R N Nationality: Indian Rank: Lieutenant Regiment/Service: 130th King George's Own Baluchis (Jacob's Rifles) Age: 19 Date of Death: 10/07/1919 Additional information: Son of Walter and Eleanor Smith, of "Oakleigh", Swaffham, Norfolk. Casualty Type: Commonwealth War Dead Grave/Memorial Reference: 2. C. 10. Cemetery: RAWALPINDI WAR CEMETERY

www.cwgc.org/search/casualty_details.aspx?casualty=909715

Norlink: No match

 

**************************************************************************

Clifford D Smith - town memorial

Clifford D Smith Norfolks 23rd October 1918(?) France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=40160

Lt Clifford D Smith, deceased 23rd October 1918. 5th Battalion attached 9th Battalion.

Norlink: No match

 

***************************************************************************

Donald G Smith - town memorial

Donald G Smith - Royal Fusiliers 18th October 1916 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=505918

Son of Walter and Eleanor Smith, of "Oakleigh," Swaffham, Norfolk

Norlink: No match

 

***************************************************************************

Joseph Smith - town memorial

Joseph Smith Norfolks 9th May 1917 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=1653722

Husband of Annie Elizabeth Tibbett (formerly Smith), of Northwell Pool, Swaffham, Norfolk.

Norlink: No match

 

***************************************************************************

Arthur Spencer - town memorial

Arthur Spencer Royal Engineers 19th December 1916 - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=545064

Norlink: No match

 

***************************************************************************

Robert Squires - town memorial

Robert W Squires - Royal Fusiliers 19th August 1918 France - Church Memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=42634

Son of William and Clara Squires, of Little Thorns, Swaffham, Norfolk.

Norlink: No match

 

***************************************************************************

Frank Sterne - town memorial

Frank Sterne Middlesex Regiment 28th April 1917 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=1671128

Son of Thomas and Clara Sterne, of 3, Jasper Cottages, London St;, Swaffham, Norfolk.

Norlink: No match

 

***************************************************************************

George Starling - town memorial

George Starling 2/5 London Regiment 28th July 1918 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=273832

Son of Mrs. E. Starling, of 2, Cley Rd., Swaffham, Norfolk.

Norlink: No match

 

**************************************************************************

Herbert W Thompson - town memorial

Herbert W Thompson 7 Bedfords 16th November 1916 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=815879

Roll of Honour - formerly of the Essex Regiment

Norlink: No match

 

***************************************************************************

Hubert W Thompson - town memorial

Hubert W Thompson 5 Norfolks 20th April 1917 Gaza - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=645972

Son of Mr. W. H. Thompson, of Prince of Wales Rd., Swaffham, Norfolk

Norlink: No match

 

**************************************************************************

Herbert Trundle - town memorial

Herbert Trundle Royal Marine Light Infantry - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=3056186

Deceased 7th June 1915 Buried Royal Navy Cemetery, Plymouth

Norlink: No match

 

**************************************************************************

Alfred Twaites - town memorial

Alfred Twaites 5 Middlesex 24th October 1918 Norwich - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=2803474

Alfred Charles Twaites. Son of William and Anna Twaites, of Swaffham; husband of Ethel Marion Twaites, of London St., Swaffham.

Unit given as Labour Corps but formerly of the Middlesex regiment

Norlink: No match

 

**************************************************************************

Albert Turner - town memorial

Albert Turner - October 1918 France - Church memorial

 

CWGC: Too many possible matches - went through Turner’s for 1918 and no likely matches. Why no mention of unit on the church memorial - was he possibly a civilian contractor or a child

Roll of Honour - no further information

Census - too many Albert Turners (8+) born after 1889 either in Norfolk or now resident there - all bar two in Norwich. Nearest to Swaffham was one in Mildenhall.

Norlink: No match

 

***************************************************************************

John Warnes - town memorial

John Warnes 8 East Surreys 12th October 1917 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=492256

Son of Samuel Warner, of London. St., Swaffham, Norfolk

Norlink: No match

 

*************************************************************************

William Watts - town memorial

William Watts 1/5th Norfolks 19th April 1917 Gaza - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=651609

Norlink: No match

 

*************************************************************************

Edward Ward - town memorial

Edward W Ward R F Artillery 24th October 1918 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=314089

Son of Henry and Clara Ward, of Watton Rd., Swaffham, Norfolk.

Norlink: No match

 

*************************************************************************

Walter Ward - town memorial

Walter Ward 7 Bedfords 16th November 1916 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=819227

Son of William Ward, of Brewery Yard, White Hart Lane, Swaffham; husband of Harriet Ward, of 2, Albert Terrace, Swaffham, Norfolk

Norlink: No match

 

**************************************************************************

Albert H Ward - town memorial

Albert H Ward Norfolks 10th March 1917 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=819087

Shown as Albert John, Son of Richard and Ann Ward, of Campingland, Swaffham, Norfolk.

Roll of Honour shown as Albert John

Norlink: No match

 

**************************************************************************

Reginald C Webster - town memorial

C Reginald Webster - 1/5 Norfolks 10th May 1917 Nazareth - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=654288

Shown as Charles Reginald. A Company. Son of Charles and Elizabeth Webster, of 4, Station Terrace, Swaffham, Norfolk

Roll of Honour - shown as Charles Reginald.

Norlink: No match

 

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Reginald West - town memorial

Reginald West 8 Norfolks 22nd October 1917 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=876577

Shown as Reginald George West. Son of Richard and Ellen West, of Lynn Rd., Swaffham, Norfolk. Presumed brother of Sidney

Roll of Honour ; Reginald George West

Norlink: No match

 

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Sidney West - town memorial

Sidney West 10 Lincolns 13th April 1918 = Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=867107

Shown as Sidney Thomas West. Son of Richard and Ellen West, of Lynn Rd., Swaffham, Norfolk. Presumed brother of Reginald.

Roll of Honour: Sidney Thomas West

Norlink: No match

 

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Ernest Winter - town memorial

Ernest Winter - East Yorks 4th November 1917 France

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=526468

Norlink: No match

 

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Ernest Wood - town memorial

Ernest Wood - Middlesex Regiment 29th August 1916 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=245669

Shown as Frederick Edward Wood.

Roll of Honour; (Frederick) Ernest Wood, and then noted that CWGC states Frederick Edward

Norlink: No match

 

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Walter Wright - town memorial

Walter Wright Shropshire Light Infantry 9th August 1915 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=912216

Son of William Walter and Eliza Julia Wright, of Market Place, Swaffham, Norfolk

Norlink: No match

 

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W G Leicester Young - town memorial

W G Leicester Young - Norfolks 7th February 1917 France - Church memorial

 

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=252844

Son of Charles Valentine Young and Elizabeth Young, of Market Place, Swaffham, Norfolk.

Roll of Honour - formerly of the Norfolk Regiment

Norlink: No match

 

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Arthur Youngs - town memorial

Arthur Youngs Norfolks 1st July 1917 France - Church memorial

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=471512

Son of Arthur and Emma Youngs, of Oak Lodge, Swaffham, Norfolk.

Norlink: No match

 

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Robert J A Davis - town memorial

Robert J A Davis 1st Beds Regiment 13th October 1914 France - Church memorial

CWGC: www.cwgc.org/search/casualty_details.aspx?casualty=1559908

 

Name: DAVIS, ROBERT JAMES ALFRED Initials: R J A Nationality: United Kingdom Rank: Private Regiment/Service: Bedfordshire Regiment Unit Text: 1st Bn. Date of Death: 13/10/1914 Service No: 8503 Casualty Type: Commonwealth War Dead Grave/Memorial Reference: Panel 10 and 11. Memorial: LE TOURET MEMORIAL

 

Roll of Honour - not listed

Norlink: No match

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IMO currently has 176 Member States and three Associate Members.

 

More information: www.imo.org/en/About/Membership/Pages/Default.aspx

Morning has broken, like the first morning

Blackbird has spoken, like the first bird

Praise for the singing, praise for the morning

Praise for the springing fresh from the word

 

Sweet the rain's new fall, sunlit from heaven

Like the first dewfall, on the first grass

Praise for the sweetness of the wet garden

Sprung in completeness where his feet pass

 

Mine is the sunlight, mine is the morning

Born of the one light, Eden saw play

Praise with elation, praise every morning

God's recreation of the new day

 

As sung by Cat Stevens

 

lyrics by Eleanor Farjeon

 

On Black

New market opened 29 Apr 1904 by William Charlick on the site of a former tannery, timberyard & workers’ cottages known as the Rookery, with a memorial stone laid by Governor Sir George Le Hunte, architect Henry J Cowell, modernised 1928, closed Oct 1988 & re-located to Pooraka.

 

“This week Mr Peacock of the Grenfell street tannery, has purchased of the Bank of South Australia the valuable plot of ground adjoining Messrs Lambert & Son's new Auction Mart, on which he intends to build an extensive boot and shoe manufactory.” [Adelaide Observer 3 Feb 1844]

 

“Attention was called to the drain from Mr. Peacock's tannery, which runs into the spring near East-terrace, rendering it unfit for domestic purposes, and the watering of horses.” [Register 20 Apr 1854]

 

“A Melbourne company has purchased Mr. Peacock's tannery at the corner of Grenfell-street and East-terrace, with the intention of starting another market, the area being nearly two acres.” [Christian Colonist 5 Oct 1883]

 

“In the eastern end. . . Peacock's old house in Grenfell-street, but the occupants did not want their apartments thrown open to public gaze. The outside was, however, enough to condemn the building and in future it will be numbered among the landmarks which have been knocked down. Three cottages in Divett-place and a wooden house in Ebenezer-place were also found to be unfit for human habitation.” [Register 22 Jun 1899]

“Mr. William Charlick, of Rundle-street east. . . to establish a new market on the land owned by him, and known as Peacock's tannery, Baker & Humbly's timber yard, and The Rookery, having a frontage to Grenfell-street East of 311 ft., and East-terrace of 171 ft., by a depth of 212 ft., in addition to his store, facing Rundle-street.” [Advertiser 4 Jul 1903]

 

“Adelaide Fruit and Produce Exchange. . . A big improvement is now in progress at the eastern end of Grenfell-street and on East-terrace, where buildings which have been standing for the last 60 years are being pulled down and removed to make room for the new market. . . The site covers about 2½ acres. . . the frontage will consist of 16 shops of two storeys, without dwellinghouses, each shop abutting on to the entrance. Convenient packing stores will be erected for the wholesale fruiterers, and the market will be furnished with gates, which will be opened and closed at suitable hours.” [Advertiser 13 Nov 1903]

 

“During the last session of Parliament a private Act was passed authorizing Mr. William Charliek, with or without others, to erect a market. . . The ground upon which the new buildings are being put up has long been somewhat an eyesore in the city. . . There will be numerous entrances to the market, five from Grenfell street, three from East terrace, and two from Rundle street, through Ebenezer place and Charlick & Co.'s premises. . . The new market should suffice to remove the pressure upon existing areas that has been felt during recent years owing to the enormous growth of the trade in garden produce. It will provide stall accommodation for 280 vehicles.” [Register 10 Feb 1904]

 

“The opening ceremony in connection with the new market in Grenfell-street, owned by the Adelaide Fruit and Produce Exchange Company, was conducted on Friday at noon, in the presence of a large number of spectators, including members of Parliament, members of the City Council, and prominent business men. Combined with the opening ceremony was that of the laying of a memorial stone by his Excellency Sir George Le Hunte.” [Advertiser 30 Apr 1904]

 

“The new East-End Market. . . was originally designed to accommodate 265 vehicles, but owing to the rapid increase in the business and demand for stalls, it was deemed essential to extend the space available for the latter purpose. On Friday morning two new sections were opened — one on the northern side for 24 carts and the other at the south-eastern corner for 26 — which makes the total number of stands 315. . . a deputation waited upon the Commissioner of Railways and asked that the 11.7 a.m. train to Terowie, should be delayed until 12.25 to allow the market gardeners during the summer more time in the mornings to get their produce ready, and especially soft fruit, for Broken Hill.” [Register 5 Nov 1904]

 

“Gradually the motor is supplanting the horse both among the growers and the distributors. Hardly a week passes but some grower appears with a new truck and his horses are relegated to the work of tilling in the garden and hauling the produce to the truck for transhipment to the city. . . The reason is obvious when the experience of a gardener from Uraidla is related. This man purchased a truck about a month ago. Now he comes in with his load in an hour. With his horse team it used to take from three to three and a half hours. He used to leave home about 1 a.m. Now he can remain in bed until nearly 4 o'clock and still be at the market in plenty of time. On the return trip — especially with a load — the difference is still more marked. It used to take him five hours to get home with the horses. Now he does it in an hour and a half. . . ‘So I get an extra half day to work in the garden’.” [News 30 Jun 1927]

 

“The eastern end of Rundle-street presented a gala appearance on Friday night, when the Minister of Agriculture (Hon. J. Cowan) declared open the new East-End Retail Market, Rundle-street, near the market, was festooned with colored lights, and within the market area powerful lamps revealed a scene of unusual activity. Nearly 100 stalls, with a variety of fruit, vegetables, flowers, soft goods, cool drinks, and ice-cream, were catered for the requirements of the hundreds of people who moved in a steady stream through the market.” [Advertiser 22 Dec 1928]

 

“For the convenience of purchasers of fruit and vegetables during the holiday season there will be two additional markets — on Christmas Eve from 1 p.m. until 11 p.m. and on New Year's Eve from 10 a.m. until 10 p.m.” [Advertiser 20 Dec 1929]

 

“Most of the fruit and vegetables sold at the Adelaide Fruit and Produce Exchange comes from gardens and orchards on the Adelaide plains and in the hills. Market gardeners at Port Pirie supply green peas and tomatoes. . . Adelaide draws its supplies of potatoes from many parts of the State, and large quantities are imported from Victoria and Tasmania. . . In some seasons a shortage of lemons forces buyers to import from Italy. South Australia has to import some of its fruits and vegetables, but it balances its trade ledger to some extent by exporting others.” [News 18 Jun 1930]

 

“Recommendations that the East-End Market Company and the Adelaide Fruit and Produce Exchange Company, Limited, should pay £160 and £195 respectively as contributions towards the cost of the special work carried out by the City Council in cleaning the streets in the vicinity of the markets, came before the council yesterday.” [Advertiser 25 Jan 1938]

 

“Adelaide Fruit and Produce Exchange Company. . . a tender would be accepted today for the erection of the shell of a boxing and wrestling stadium on the Grenfell street frontage of the exchange. A company had agreed to furnish it as a stadium, on a five years' lease. . . [the site] acquired 18 months ago for market expansion. . . would be built on to conform with the present buildings of the company along Grenfell street, so that in five years' time, when the stadium company's lease expired, the Exchange could easily convert the stadium shell into markets.” [Advertiser 20 Jun 1939]

 

“A bronze memorial tablet to perpetuate the memory of the late Mr. H. J. Bishop, who was chairman of directors of the Adelaide Fruit and Produce Exchange Co Ltd., and the SA Fruit Marketing Association for many years, was unveiled in the East End Market yesterday by the Premier (Mr. Playford). . . has been affixed to the market office walls.” [Advertiser 25 Nov 1939]

 

“A wide variety of goods from junk to antiques, and from livestock to cut flowers will be on sale at the Cheer-up Society's opportunity market at the Fruit and Produce Exchange on Saturday week. December 13. A steady stream of donations of old clothing, pictures, footwear, ornaments, and toys is coming in to the two city depots.” [News 4 Dec 1941]

 

“Adelaide may be without a boxing and wrestling stadium at the end of 1949. The only city stadium is in Grenfell street and the present lease, which is held by Mr. R. E. Marshall from the Adelaide Fruit and Produce Exchange Co. Ltd. will expire in September, 1949. There is little chance of its being renewed. The Adelaide Fruit and Produce Exchange Co. Ltd. said in its annual report for the year to July last that there was an| ever-growing demand by merchants for more store space. The building was originally: erected as a banana store and at the outbreak of war was not in use.” [Advertiser 3 Dec 1948]

 

“A new front, with cantilever verandah, will be built on to the Fruit and Produce Exchange Co. Ltd. Building in the East End market. Architect for the job is Mr. W. D. Cowell, whose father. Mr. H. J. Cowell, designed the company's original market building 50 years ago.” [Advertiser 28 Oct 1953]

 

WILLIAM CHARLICK

“CHARLICK.—On the 27th July, at his residence, 32 Davenport terrace, Wayville, William dearly beloved husband of Matilda Hooper Charlick, in his 69th year.” [Advertiser 30 Jul 1926]

 

“Mr. William Charlick. . . was born at Lower North Adelaide on March 25, 1858. He was the fifth son of the late Mr. Richard Charlick, who arrived in Adelaide in 1848 and established a retail fruit business in the city. He was educated at the Rev. W. S. Moore's school (now Pulteney Grammar School), and then spent 18 months in the composing room of The Register Office. . . In 1881, with his brother Frederick, he founded the firm of Charlick Brothers, which conducted a large fruit, potato, and grocery business at East-End Market. . . In 1902 Mr. Charlick, with others, became impressed with the extensive growth of the hills gardening trade, which resulted in a large overflow of business from the East-End Market on to the streets. . . To remedy the defects he secured a block of land between Rundle and Grenfell streets. . . He made a purchase of the land, and then endeavoured to unite with the East-End Market Company, without success. . . He retained his original position on the board until February, 1925.. . . Mr. Charlick also founded the City Flour Mills, and the South Australian Cold Stores Limited, Hilton. . . Mr. Charlick originally attended the Zion Christian Church, Hanson street. He was one of the earliest members of the Church of Christ, Park street, Unley. . . subsequently linked up with the parent church at Grote street. . . In 1879 Mr. Charlick was married to Matilda Hooper, daughter of the late Mr. Joseph Baker, Somersetshire (England).” [Register 28 Jul 1926]

 

“Mr. Charlick. . . left a widow, six sons and two daughters. The sons are Messrs. R. H. Charlick of Unley Park; G. W. Charlick (Wm. Charlick Ltd.), of Malvern; J. L. Charlick, of North Adelaide; H. M. Charlick, of Mile End South; O. G. Charlick, of Tooperang; and C. S. Charlick (Wm. Charlick Ltd.), of Highgate. The two daughters are Miss M. B. Charlick and Mrs. O. V. Mann, of Commercial-road, Hyde Park.” [Chronicle 31 Jul 1926]

 

JOSEPH VARDON

VARDON.—On the 20th July, at Victoria-avenue, Unley Park. Joseph Vardon, aged 70 years.” [Advertiser 21 Jul 1913]

 

“Joseph Vardon. . . was born at Hindmarsh on July 27, 1843. His parents came to the State in the; ship Moffat in 1839. . . short terms at the school kept by Mr. Moody at Hindmarsh, and at Mr. J. Bath's school at North Adelaide. At the age of 13 he .obtained a position on a farm in the hills, and walked from Adelaide to Macclesfield in one day, carrying his bundle, en route to the Lower Finniss, 20 miles further on. where his new employment lay. . . In 1871 he went into partnership with Messrs. W. Webb and H. J. Pritchard, as Webb, Vardon, & Pritchard, and the firm later became Vardon & Pritchard, and afterwards Vardon & Sons, Limited. . . Mr. Vardon's wife — nee Miss Pickering, whom he married in 1864 — predeceased her husband by eight years. The family consists of four sons — Messrs. E. C., J. F., Alfred, and Ralph Vardon — and one daughter — Mrs Horace Fairweather.” [The Journal 21 Jul 1913]

 

Orussey Market is the biggest market and the commersial center for Cambodians in Phnom Penh. You can find almost anything at Orussey Market but it is not recommended if you are in a hurry or just want to get souvenirs. The market has everything from fresh food, household supplies, garden tools to electronics, accessories, clothing, decoration and much more.

 

The market is housed in a big square building, painted in white and blue. It is enormous inside and it is easy to get lost if you do not know your way. Orussey Market has three floors with stalls; ground floor house food in all kinds, kitchen supplies, tools, garden tools, and electronics, the first and second floor has clothing, accessories, tailors, curtains, jewelry and fabric.

 

Orussey Market is definitely worth a visit if you have time and patience since it has a great supply and good prices. You will also find a lot small shops and stalls around the market.

 

Orussey Market gives you an opportunity to interact with the local people and get an idea of their food habits and daily life, since it is the main shopping center for the Cambodians.

 

yourphnompenh.com/orussey-market

______________________________________

 

Phnom Penh (/pəˈnɔːm ˈpɛn/ or /ˈnɒm ˈpɛn/; Khmer: ភ្នំពេញ phnum pɨñ, Khmer pronunciation: [pʰnum ˈpɨɲ]), formerly known as Krong Chaktomuk or Krong Chaktomuk Serimongkul (Khmer: ក្រុងចតុមុខសិរិមង្គល), is the capital and most populous city in Cambodia. Located on the banks of the Tonlé Sap and Mekong River, Phnom Penh has been the national capital since French colonization of Cambodia, and has grown to become the nation's economic, industrial, and cultural center.

 

Once known as the "Pearl of Asia," it was considered one of the loveliest French-built cities in Indochina in the 1920s. Phnom Penh, along with Siem Reap and Sihanoukville, are significant global and domestic tourist destinations for Cambodia. Founded in 1434, the city is noted for its beautiful and historical architecture and attractions. There are a number of surviving French colonial buildings scattered along the grand boulevards.

 

Situated on the banks of the Tonlé Sap, Mekong and Bassac rivers, the Phnom Penh metropolitan area is home to about 1.5 million of Cambodia's population of over 14.8 million.

 

ETYMOLOGY

Phnom Penh (literally, "Penh's Hill") takes its name from the present Wat Phnom ("Hill Temple"). Legend has it that in 1372, a wealthy widow named Lady Penh found a Koki tree floating down the Tonle Sap river after a storm. Inside the tree were four bronze Buddha statues and a stone statue of Vishnu. Daun Penh ordered villagers to raise the height of the hill northeast of her house and used the Koki wood to build a temple on the hill to house the four Buddha statues, and a shrine for the Vishnu image slightly lower down. The temple became known as Wat Phnom Daun Penh, which is now known as Wat Phnom, a small hill 27 metres in height.

 

Phnom Penh's official name, in its short form, is Krong Chaktomok (Khmer: ក្រុងចតុមុខ) meaning "City of Four Faces". Krong Chaktomuk is an abbreviation of the full name which was given by King Ponhea Yat, Krong Chaktomuk Mongkol Sakal Kampuchea Thipadei Serey Thereak Borvor Inthabot Borei Roth Reach Seima Maha Nokor (Khmer: ក្រុងចតុមុខមង្គលសកលកម្ពុជាធិបតី សិរីធរបវរ ឥន្ទបត្តបុរី រដ្ឋរាជសីមាមហានគរ). This loosely translates as "The place of four rivers that gives the happiness and success of Khmer Kingdom, the highest leader as well as unimpregnable city of the God Indra of the great kingdom".

 

HISTORY

First recorded a century after it is said to have taken place, the legend of the founding of Phnom Penh tells of a local woman, Penh (commonly referred to as Daun Penh ("Grandmother Penh" or "Old Lady Penh") in Khmer), living at Chaktomuk, the future Phnom Penh. It was the late 14th century, and the Khmer capital was still at Angkor near Siem Reap 350 km to the north. Gathering firewood along the banks of the river, Lady Penh spied a floating koki tree in the river and fished it from the water. Inside the tree she found four Buddha statues and one of Vishnu. The discovery was taken as a divine blessing, and to some a sign that the Khmer capital was to be brought to Phnom Penh from Angkor.[citation needed] To house the new-found sacred objects, Penh raised a small hill on the west bank of the Tonle Sap River and crowned it with a shrine, now known as Wat Phnom at the north end of central Phnom Penh. "Phnom" is Khmer for "hill" and Penh's hill took on the name of the founder, and the area around it became known after the hill.Phnom Penh first became the capital of Cambodia after Ponhea Yat, king of the Khmer Empire, moved the capital from Angkor Thom after it was captured and destroyed by Siam a few years earlier. There is a stupa behind Wat Phnom that houses the remains of Ponhea Yat and the royal family as well as the remaining Buddhist statues from the Angkorean era. In the 17th century, Japanese immigrants also settled on the outskirts of present-day Phnom Penh. A small Portuguese community survived in Phnom Penh until the 17th century, undertaking commercial and religious activity in the country.

 

Phnom Penh remained the royal capital for 73 years, from 1432 to 1505. It was abandoned for 360 years (from 1505 to 1865) by subsequent kings due to internal fighting between the royal pretenders. Later kings moved the capital several times and established their royal capitals at various locations in Tuol Basan (Srey Santhor), Pursat, Longvek, Lavear Em and Oudong.

 

It was not until 1866, under the reign of King Norodom I (1860–1904), the eldest son of King Ang Duong, who ruled on behalf of Siam, that Phnom Penh became the permanent seat of government and capital of Cambodia, and also where the current Royal Palace was built. Beginning in 1870, the French colonial authorities turned a riverside village into a city where they built hotels, schools, prisons, barracks, banks, public works offices, telegraph offices, law courts, and health services buildings. In 1872, the first glimpse of a modern city took shape when the colonial administration employed the services of French contractor Le Faucheur to construct the first 300 concrete houses for sale and rental to Chinese traders.

 

By the 1920s, Phnom Penh was known as the "Pearl of Asia", and over the next four decades, Phnom Penh continued to experience rapid growth with the building of railways to Sihanoukville and Pochentong International Airport (now Phnom Penh International Airport). Phnom Penh's infrastructure saw major modernisation under the rule of Sihanouk.

 

During the Vietnam War, Cambodia was used as a base by the North Vietnamese Army and the Viet Cong, and thousands of refugees from across the country flooded the city to escape the fighting between their own government troops, the NVA/NLF, the South Vietnamese and its allies, and the Khmer Rouge. By 1975, the population was 2-3 million, the bulk of whom were refugees from the fighting. The Khmer Rouge cut off supplies to the city for more than a year before it fell on April 17, 1975. Reports from journalists stated that the Khmer Rouge shelling "tortured the capital almost continuously," inflicting "random death and mutilation" on millions of trapped civilians. The Khmer Rouge forcibly evacuated the entire city after taking it, in what has been described as a death march: Francois Ponchaud wrote that "I shall never forget one cripple who had neither hands nor feet, writhing along the ground like a severed worm, or a weeping father carrying his ten-year old daughter wrapped in a sheet tied around his neck like a sling, or the man with his foot dangling at the end of a leg to which it was attached by nothing but skin"; John Swain recalled that the Khmer Rouge were "tipping out patients from the hospitals like garbage into the streets....In five years of war, this is the greatest caravan of human misery I have seen." All of its residents, including the wealthy and educated, were evacuated from the city and forced to do difficult labour on rural farms as "new people". Tuol Sleng High School was taken over by Pol Pot's forces and was turned into the S-21 prison camp, where people were detained and tortured. Pol Pot sought a return to an agrarian economy and therefore killed many people perceived as educated, "lazy" or political enemies. Many others starved to death as a result of failure of the agrarian society and the sale of Cambodia's rice to China in exchange for bullets and weaponry. The former high school is now the Tuol Sleng Genocide Museum, where Khmer Rouge torture devices and photos of their victims are displayed. Choeung Ek (The Killing Fields), 15 kilometers (9 mi) away, where the Khmer Rouge marched prisoners from Tuol Sleng to be murdered and buried in shallow pits, is also now a memorial to those who were killed by the regime.

 

The Khmer Rouge were driven out of Phnom Penh by the Vietnamese in 1979, and people began to return to the city. Vietnam is historically a state with which Cambodia has had many conflicts, therefore this liberation was and is viewed with mixed emotions by the Cambodians. A period of reconstruction began, spurred by the continuing stability of government, attracting new foreign investment and aid by countries including France, Australia, and Japan. Loans were made from the Asian Development Bank and the World Bank to reinstate a clean water supply, roads and other infrastructure. The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.

 

GEOGRAPHY

Phnom Penh is located in the south-central region of Cambodia, and is fully surrounded by the Kandal Province. The municipality is situated on the banks of the Tonlé Sap, Mekong, and Bassac rivers. These rivers provide freshwater and other natural resources to the city. Phnom Penh and the surrounding areas consist of a typical flood plain area for Cambodia. Although Phnom Penh is situated at 11.89 metres above the river, monsoon season flooding is a problem, and the river sometimes overflows its banks.

 

The city, located at 11.55°N 104.91667°E (11°33' North, 104°55' East), covers an area of 678.46 square kilometres, with some 11,401 hectares in the municipality and 26,106 ha of roads. The agricultural land in the municipality amounts to 34.685 km2 with some 1.476 km2 under irrigation.

 

CLIMATE

Phnom Penh has a tropical wet and dry climate (Köppen climate classification Aw). The climate is hot year-round with only minor variations. Temperatures typically range from 22 to 35 °C and weather is subject to the tropical monsoons. The southwest monsoon blows inland bringing moisture-laden winds from the Gulf of Thailand and Indian Ocean from May to October. The northeast monsoon ushers in the dry season, which lasts from November to March. The city experiences the heaviest precipitation from September to October with the driest period in January and February.

 

The city has two distinct seasons. The rainy season, which runs from May to October, sees high temperatures accompanied by high humidity. The dry season lasts from November to April when temperatures can drop to 22 °C. But temperatures can approach 40 °C in April.

 

ADMINISTRATION

Phnom Penh is a municipality of area 678.46 square kilometres with a government status equal to that of Cambodian provinces. The municipality is subdivided into twelve administrative divisions called Khans (districts) and of these twelve Khans, Dangkao, Meanchey, Porsenchey, Sen Sok and Russei Keo are considered the outskirts of the city. All Khans are under the governance of the Phnom Penh Municipality. The Khans are further subdivided into 76 Sangkats (communes), and 637 Kroms.

 

The municipality is governed by the Governor who acts as the top executive of the city as well as overseeing the Municipal Military Police, Municipal Police and Bureau of Urban Affairs. Below the Governor is the First Vice Governor and 5 Vice Governors. The Chief of Cabinet, who holds the same status as the Vice Governors, heads the Cabinet consisting of 8 Deputy Chiefs of Cabinet who in turn are in charge of the 27 Administrative Departments. Every khan (district) also has a head Chief.

 

DEMOGRAPHICS

As of 2008, Phnom Penh had a population of 2,009,264 people, with a total population density of 5,358 inhabitants per square kilometre in a 678.46 square kilometres city area. The population growth rate of the city is 3.92%. The city area has grown fourfold since 1979, and the metro area will continue to expand in order to support the city's growing population and economy. Phnom Penh's population is expected to increase to 3 million at the end of 2016.

 

Phnom Penh is mostly inhabited by Cambodians (or Khmers) – they represent 90% of the population of the city. There are large minorities of Chinese, Vietnamese, and other small ethnic groups who are Thai, Budong, Mnong Preh, Kuy, Chong, and Chams. The state religion is Theravada Buddhism. More than 90% of the people in Phnom Penh are Buddhists. Chams have been practicing Islam for hundreds of years. Since 1993, there has also been an increase in the practice of Christianity which was practically wiped out after 1975 when the Khmer Rouge took over. The official language is Khmer, but English and French are widely used in the city.

 

The number of slum-inhabitants at the end of 2012 was 105,771, compared with 85,807 at the start of 2012.

 

Note: As stated in the "History" paragraph (The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.) the information collides with the information provided in the "Historical population" table.

 

ECONOMY

Phnom Penh is Cambodia's economic centre as it accounts for a large portion of the Cambodian economy. Double-digit economic growth rates in recent years have triggered an economic boom in Phnom Penh, with new hotels, restaurants, bars, high rises and residential buildings springing up around the city.

 

The main economy is based on commercial interests such as garments, trading, and small and medium enterprises. In the past few years the property business has been booming, with rapidly increasing real estate prices. Tourism is also a major contributor in the capital as more shopping and commercial centres open, making Phnom Penh one of the major tourist destinations in the country along with Siem Reap and Sihanoukville. According to the World Travel and Tourism Council, tourism made up 17.5 percent (US$2,053 million) of Cambodia's GDP in 2009 and accounts for 13.7 percent of total employment. One of the most popular areas in Phnom Penh for tourists is Sisowath Quay, alongside the Tonle Sap River. Sisowath Quay is a 3-mile strip of road that includes restaurants, bars, and hotels. The US$2.6 billion new urban development, Camko City, is meant to bolster the city landscape. The Bureau of Urban Affairs of Phnom Penh Municipality has plans to expand and construct new infrastructure to accommodate the growing population and economy. High rise buildings will be constructed at the entrance of the city and near the lakes and riverbanks. Furthermore, new roads, canals, and a railway system will be used to connect Camko City and Phnom Penh. Other projects include:

 

Grand Phnom Penh International City (under construction)

De Castle Royal Condominium (Completed)

International Finance Complex (Under construction)

Gold Tower 42 (On hold 32 floors)

OCIC Tower (Completed)

Kokling super second floor house

River Palace (Under construction)

Vattanac Capital Tower (completed)

The Peak (under construction

 

With booming economic growth seen since the 1990s, new shopping retails have opened as well as western-style such as Sorya Shopping Center, City Mall, Aeon Mall and Parkson Mall. Many international brands had opened such as Mango (clothing), Salvatore Ferragamo, Montagut (clothing), Hugo Boss, Padini and so on. Phnom Penh is coming a central of many international financial banks and shopping centers in the middle of South-east Asia lately.

 

The tallest skyscraper in Phnom Penh is Vattanac Capital Tower at a height of 188 metres, dominating Phnom Penh's skyline with its neighbour skyscraper Canadia Tower (OCIC Tower). The tower was topped out in May 2012 and scheduled for completion in late 2012. Modern high rises have been constructed all around the city, not concentrated in any one particular area.

 

The Central market Phsar Thmei is a tourist attraction. The four wings of the yellow colored market are teeming with numerous stalls selling gold and silver jewellery, antique coins, clothing, clocks, flowers, food, fabrics and shoes. Phsar Thmei is undergoing under a major renovation, along with the creation of newer stalls.

 

CULTURE

Phnom Penh also has its own dialect of Khmer. Speakers of the Phnom Penh dialect often elide syllables, which has earned it the reputation for being lazy speech. Phnom Penh is also known for its influence on New Khmer Architecture. Phnom Penh is notable for Ka tieu Phnom Penh, its variation on rice-noodle soup, a dish available in sit-down cafes as well as 'street' cafes. The city is both the economic and cultural center of Cambodia.

 

Music and the arts are making a revival throughout Cambodia, especially in Phnom Penh. Phnom Penh currently hosts a number of music events throughout the city. 'Indie' bands (those without corporate sponsors) have grown in number.

 

The two most visited museums in the city are the National Museum, which is the country's leading historical and archaeological museum, and Tuol Sleng Genocide Museum, a former Khmer Rouge prison.

 

CHAUL CHNAM THMEY APRIL 13-15

At this time, Phnom Penh celebrates Cambodian New Year, an occasion increasingly popular with tourists. During this typically hottest part of the year, water gets thrown around adding to the party atmosphere along with dancing and music. The precise date changes year-by-year but this holiday lasts, at least, three days. This festival marks the turn of the year based on the ancient Khmer calendar and also marks the end of the prior year harvest.

 

WATER FESTIVAL NOVEMBER

The largest annual festival in Phnom Penh, this lively gathering celebrates the reversing of the flow of the Tonlé Sap river. The holiday lasts three days as people flood into the city to enjoy the fireworks, colourful boat races, live concerts, eating and partying. The boat racing dates back to ancient times marking the strengths of the Khmer marine forces during the Khmer Empire.

 

On November 22, 2010 at least 348 people were crushed to death in a bridge stampede at the festival.

 

PCHUM BEN OCTOBER 11-15 (2012)

Pchum Ben is a very important aspect of Cambodian culture. It may be translated as "gathering together" to make offerings and is a time of reunion, commemoration, express love and appreciation for one's ancestors. By offering food and good karma to those possibly trapped in the spirit world, living relatives help assuage their misery and guide them back into the cycle of reincarnation.

 

VISAK BOCHEA MAY

Vesākha is an annual holiday observed traditionally by Buddhists in Cambodia. Sometimes informally called "Buddha's Birthday", it actually encompasses the birth, enlightenment (nirvāṇa), and passing away (Parinirvāna) of Gautama Buddha.

 

CITYSCAPE AND ARCHITECTURE

The oldest structure is Wat Phnom from the founding days of the city, constructed in 1373. The main tourist attractions are the Royal Palace with the Silver Pagoda, and the National Museum, constructed during the French colonial era in the late 19th century in the classical Khmer style and hosting a vast collection of Khmer antiquities. The Independence Monument (Khmer: Vimean Akareach), although from the 1950s, is also constructed in the ancient Khmer style.

 

The French, who were the colonial masters from the 19th century to the 1940s, also left their mark, with various colonial villas, French churches, boulevards, and the Art Deco market Phsar Thom Thmei. A notable landmark of the colonial era is the Hotel Le Royal.

 

Starting with independence from the French in the 1950s and lasting until the era of the Khmer Rouge in the 1970s, Phnom Penh underwent tremendous growth as the capital city of a newly independent country. King Sihanouk was eager to present a new style of architecture and thus invigorate the process of nation building. A new golden era of architecture took off, with various projects and young Khmer architects, often educated in France, given opportunities to design and construct. This new movement was called "New Khmer Architecture" and was often characterised by a fusion of Bauhaus, European post-modern architecture, and traditional elements from Angkor. The most prominent architect was Vann Molyvann, who was nominated chief national architect by the King himself in 1956. Molyvann created landmark buildings such as the Preah Suramarit National Theatre and the Council of Ministers building. Other architects helped construct the newly founded Royal Khmer University, the Institute of Foreign Languages and the National Sports Centre. With the growth of the upper and entrepreneurial middle classes, new suburbs were built in the 1950s and 60s. Although these buildings survived the Khmer Rouge era and the civil war, today they are under threat due to economic development and financial speculation.[citation needed] Villas and gardens from that era are being destroyed and redeveloped to make place for bigger structures. The landmark National Theatre by Molyvann was ripped down in 2008.[35] A movement is rising in Cambodia to preserve this modernist heritage. Old villas are sometimes being converted into boutique hotels, such as the Knai Bang Chatt.

 

Monuments and memorials to the genocide during the Khmer Rouge era in the 1970s are the Tuol Sleng Genocide Museum (a former high school used as a concentration camp) and, on the outskirts of the city, the Choeung Ek Genocide Center. The Cambodia-Vietnam Friendship Monument was commissioned by the Vietnamese communists as symbol of Khmer-Vietnamese friendship during the late 1970s following the liberation of Cambodia from the Khmer Rouge.

 

The population, foreign investment, and urban development in Phnom Penh grew dramatically during the 1990s and early 2000s. The rapid growth resulted in the city's infrastructure distinctly lacking (the drainage system is particularly notorious, and Phnom Penh frequently floods during the wet season), and a need for both residential and commercial spaces. The simultaneous demand for residential and commercial housing and the increase of international investment has led to the planning, if not construction, of several satellite cities. The largest of these cities are: Grand Phnom Penh International City, CamKo City, Diamond Island City, Boeung Kak Town, and Chruy Cangva City.

 

On the outskirts of the city, farmland has been developed into garment factories and housing for lower economic classes and those displaced by the new development in the city center.

 

TRANSPORT

Phnom Penh International Airport is the largest and busiest airport in Cambodia. It is located 7 kilometres west of central Phnom Penh.

 

Cambodia's national flag carrier, Cambodia Angkor Air, launched in 2009, is headquartered in Phnom Penh and has its main hub there, with an additional hub at the Angkor International Airport. Budget flights from Bangkok and Kuala Lumpur to Phnom Penh are operated by AirAsia, a regional low-cost carrier. Other budget carriers include Jetstar Asia Airways with daily flights to Singapore.

 

Air France used to serve Phnom Penh from Paris-Charles de Gaulle but this service has since stopped. Qatar Airways now flies to and from Phnom Penh, via Ho Chi Minh.

 

Taxis, pick-ups, and minibuses leave the city for destinations all over the country, but are fast losing ground to cheaper and more comfortable buses. Phnom Penh also has a rail service.

 

There are numerous bus companies, including Phnom Penh Public Transport and GST Express, running services to most provincial capitals, including Sihanoukville, Kampong Chhnang, Oudong and Takéo. Phnom Penh Sorya Transport Co. offers bus service to several provincial destinations along the National Routes and to Ho Chi Minh City. Giant Ibis is another bus company based in Phnom Penh, which travels to Sihanoukville, Kampot, Siem Reap and Ho Chi Minh, and has free wifi, air conditioning and modest pricing.

 

Although the city is 290 kilometres from the sea, it is home to Cambodia's main freshwater port, a major port on the Mekong River, and it is linked to the South China Sea via a channel of the Mekong delta in Vietnam.

 

PUBLIC TRANSPORT

Phnom Penh is served by three air conditioned bus lines. Initial attempts by the Japanese government to develop a Phnom Penh bus service began in 2001. An update of the JICA urban transport master plan for Phnom Penh was completed and implemented in 2014. The city is now served by three bus lines, operated by the Phnom Penh municipal government. Private transportation within the city include the cycle rickshaw, known in Khmer as "cyclo", the motorcycle taxi known in Khmer as "moto", the auto rickshaw known locally as "tuk-tuk", the trailer attached to a motorcycle taxi known in Khmer as "remorque", and the standard automobile taxicab known in Khmer as "taxi". Private forms of transportation used by locals include bicycles, motorbikes and cars.

 

WIKIPEDIA

Brabourne nextes in the shadow of Wye Down, nestling in a fold in the land, and driving through it hardly seems to be a village, more a few houses and a farm. But just visible down a gravel track, which has a sign stating quite clearly that it was not suitable for parking for the church. In which case I woulve to partially block the lane through the village.

 

One approaches the church down a brick path, which is tricky as over the years it has developed quite an arch. You soon see that the trees are hiding a formidable church, and the most impressive of towers, almost castle keep-like.

 

A small porch allows the visitor to leave the chill air outside, and you are met my a sturdy door, which invites you in.

 

St Mary is a large and impressive church, the walls covered with memorials to the local big family, also are several cut out which may indicate where carved figures one laid. High in the north wall of the chancel, is possibly the oldest stained glass still in original position (although reset), which seem to date to the year 1200 AD, which is incredible if true, and I have no reason to diubt that.

 

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St Mary's is a very tall church, more Saxon in its proportions than Norman. The church dates in its present form from the twelfth century, with typical decoration in the form of pilaster buttresses on the outside north wall of the chancel. In the thirteenth century a south aisle was added and the present arch to the tower rebuilt; the remains of the original Norman arch may still be seen. In the chancel is a remarkable survivor - a twelfth-century window with its original glass. It has been reset and restored, but vividly recalls the dusky colours of the period. The pattern is purely geometric, of flowers and semi-circles, and may be compared to the contemporary glass in Canterbury Cathedral. Also in the chancel is one of the two thirteenth-century heart shrines in Kent. This little piece of sculpture consists of a plain shield - originally painted - under decorated and cusped tracery, the whole squeezed between thin pinnacles. It is uncertain whose heart was buried here, but it dates from about 1296 and may be associated with the de Valence family. The other Kent heart shrine is at Leybourne (see separate entry).

 

www.kentchurches.info/church.asp?p=Brabourne

 

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A Church has existed here since Saxon times - mention is made of one at 'Bradeburna' soon after the coming of Archbishop Lanfranc to Canterbury in about 1070.

 

The present St Mary's Church is of Norman design, and dates from the twelfth century.

 

Most of the original Norman nave can be seen on the north side, and the Chancel is pure Norman. Notice the priest's doorway and the twelfth century window in the Chancel - this still has its original glass. It is almost certainly unique in the country as most were smashed during the reign of Henry VIII, or later, during the Civil War. It was also left when other stained glass from the Church was sold in 1774. It is believed to be England's oldest complete Norman window still in its original setting with light falling through.

 

Additions were made in the thirteenth century , including the rebuilt arch to the tower. The staircase in the tower is of great antiquity: halves of an oak tree 31ft long form the sides, with another tree for the base and a forked branch as a support.

 

The Chancel also holds one of only two thirteenth century heart shrines in Kent (the other is in Leybourne). The sculpture consists of a plain shield (the original paint has long since worn away) under fine decorated arches. In the back there is a recess, which would have been used to contain a heart encased in silver or ivory. It is thought that the shrine was built for the heart of John Baliol, founder of Balliol College, Oxford. Whether it served its intended purpose is unknown, but it was found to be empty when opened in the early 1900s.

 

The tomb of Sir John Scott, made of Caen stone, stands in the north wall of the Chancel. Sir John, who died on October 17th 1485, was a Privy Councillor and Lord Warden of the Cinque Ports. Above the tomb hangs a trophy helmet, carried at the funeral of a knight, most probably Sir Thomas Scott, Commander of the Kentish Forces during the reign of Elizabeth I.

 

Another helmet (in the south east corner of the Chancel) is thought to have belonged to Sir William Scott, who died in 1433.

 

The altar is a tomb, topped with a slab of Bethersden Marble, and dates from around 1600. It is decorated with the arms of the Scott family.

 

www.brabournepc.kentparishes.gov.uk/default.cfm?pid=1140

 

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LIES the next parish to Bircholt north-eastward, being written in Domesday both Breburne and Bradeburne, and taking its name from its situation on the broad bourne or rivulet which rises in it.

 

THE PARISH is situated at the foot of the upper range of the chalk or down-hills, which reach from hence to the sea shore at Folkestone, and here take the name of Braborne downs; it is an unfrequented place, and from the soils of it not a pleasant one, for near the downs it is mostly chalk; the middle part, though there are various soils in it, consists mostly of a stiff, though not unfertile clay, and the southern part is a deep red sand. It is about two miles across from north to south, and somewhat more from east to west, stretching itself along a narrow slip beyond Hampton, almost as far as the village of Brooke, and on the other part within a very little of Stowting court-lodge. The village of Braborne, having the church and court-lodge in it, lies at the foot of the Down-hill, on the side of a wide valley, which extends below it southward. At the foot of the hills westward are Combe, Bedlestone, the hamlet of West Braborne-street and Hampton. The parish is well watered by several rivulets, one of them, which rises in and near Braborne-street, runs southward into that branch of the Stour below Scottshall, and so on by Sevington to Ashford; and there are others, which from the foot of the hills, more towards the west, which join the stream which runs by Swatfield bridge towards Ashford likewise.

 

In the southern part of the parish is the heath called Braborne-lees, one half of which only is within the bounds of it; across these lees the high road goes from Ashford towards Hythe. Here is a noted warren for rabbits, belonging to the Scotts-hall estate, they are of a remarkable fine flavor, from which Canterbury, and all the neighbouring towns are plentifully supplied with them. A fair is held in the village on the last day of May, for pedlary and toys.

 

That part of it which is within the borough of Cocklescombe, is in the hundred, and within the liberty of the royal manor of Wye.

 

THE MANOR OF BRABORNE, soon after the dissolution of the Saxon heptarchy, was, according to a very antient record, the inheritance of a lady called Salburga, who is stiled in it Domina de Brabourne, and by her will, in the year 864, ordered that the future possessors of it should give yearly to the monastery of St. Augustine, a quantity of provisions, on condition of their performing certain religious services for the health of her soul; which provisions were forty measures of malt, fifteen rams, twenty loaves of bread, one measure of butter, one measure of cheese, four cart loads of wood, and twenty hens. Who were the possessors of this manor afterwards till the time of the Norman conquest, does not appear; but at the time of taking the survey of Domesday, it was become part of the pos sessions of Hugo de Montfort, on whom that prince had bestowed likewise more than thirty other manors and estates in the neighbourhood of it. Accordingly he is numbered in that record as one of the thirteen, (for there are no more) who held lands in this county at that time, and under the general title of his lands this manor is thus entered in it.

 

In Wivart lath, in Berisout hundred, Hugo himself holds Breburne, Godric de Burnes held it of king Edward, and it was taxed at seven sulings, and now for five sulings and an half and half a yoke, because another part of it is without the division of Hugo, and that the bishop of Baieux holds. The arable land is fifteen carucates. In demesne there are two, and thirty-one villeins, with ten borderers having ten carucates. There is a church, and eight servants, and two mills of seven shillings, and twenty acres of meadow. Wood for the pannage of twenty-five bags. In the time of king Edward the Confessor it was worth twenty pounds, and afterwards eight pounds, now sixteen pounds.

 

That part mentioned above, as without the division of Hugo de Montfort, is likewise noticed in the same book, in the description of the adjoining manors of Hastingligh and Aldelows, belonging to the bishop of Baieux, as may be seen hereafter, in the account of them.

 

On the voluntary exile of Robert de Montfort, grandson of Hugh above-mentioned, in the reign of king Henry I. this manor, among the rest of his possessions, came into the king's hands, whence it was soon afterwards granted to Robert, son of Bernard de Ver, constable of England, who had married Adeliza, daughter of Hugh de Montfort, and was the founder of the priory of Horton, in the next adjoining parish. (fn. 1) After which it appears to have come into the possession of Henry de Essex, who was constable likewise of Eng land, from his succession to which, as well as from other circumstances, it should seem that he became entitled to this manor by inheritance Henry de Essex, before-mentioned, was baron of Raleigh, in Essex, his chief seat, and hereditary standard-bearer of England; but by his misbehaviour in a battle against the Welsh, in the 10th year of that reign, he forfeited all his possessions to the crown. (fn. 2) Before which he had confirmed to the priory of Horton all the former grants of his ancestors. And by another charter he granted to it, in free and perpetual alms, the pasture of twelve oxen in his park of Braborne, with his own oxen, for so long as they should be at feed, whether within his park or without; and all tithe of his hay, to be taken wholly and fully with his carriages to the barns of the monks. After which this manor appears to have been held by Baldwin de Betun, earl of Albermarle, who, in the 5th year of king John, granted it to William Mareschal, earl of Pembroke, with Alice his daughter in frank marriage, to hold to them and their heirs. William, earl of Pembroke, in the 10th year of king Henry III. his first wife being deceased, married Alianore, the king's sister, and in the 14th year of that reign had a confirmation of this manor, on condition that Alianore his wife, if she survived him, should enjoy it for life. He died in the 15th year of that reign, and she became possessed of it, and afterwards remarried Simon, earl of Leicester, who was slain fighting on the part of the discontented barons at the battle of Evesham. After which the countess and her children were forced to forsake the realm, and she died abroad in great poverty. In the mean time the four brothers of William, earl of Pembroke, successively earls of Pembroke, being dead s. p. their inheritance became divided between their five sisters and their heirs, and upon the division of it, the manor of Braborne, among others, was allotted to Joane, the second sister, then the widow of Warine de Montchensie, by whom she had one son William, and a daughter Joane, married to William de Valence, the king's half brother, who afterwards, through the king's favour, on William de Montchensie's taking part with the discontented barons, and his estates being confiscated, became possessed of this manor, of which he died possessed in the 23d year of king Edward I. leaving Joane his widow surviving, who had it assigned to her as part of her dower. She died in the 1st year of king Edward II. holding it in capite by knight's service, as of the king's marechalsy, and leaving one son Adomar or Aymer de Valence, earl of Pembroke, and three daughters; Anne, married to Maurice Fitzgerald, secondly to Hugh Baliol, and lastly to John de Avennes; Isabel, to John de Hastings, of Bergavenny; and Joane, to John Comyn, of Badenagh. (fn. 3) Aymer de Valence, earl of Pembroke, on her death, succeeded to this manor, and in the 6th year of that reign, obtained a charter of privileges for it, among which were those of a market, fair, and free-warren. He was a nobleman greatly favoured by king Edward I. and II. but in the 17th year of the latter reign, attending the queen into France, he was murdered there that year. He died possessed of this manor, and without issue; so that John de Hastings, son of Isabel, one of the earl's sisters, and John Comyn, of Badenagh, in Scotland, son of Joane, another of the earl's sisters, were found to be his coheirs and next of kin; and the latter of them, on the division of their inheritance, had this manor, in his mother's right, allotted to him. He died s. p. in the 19th year of king Edward II. leaving his two sisters his coheirs, of whom the eldest, Joane, married to David de Strabolgie, earl of Athol, possessed this manor as part of his wife's inheritance, and died next year. His descendant David de Strabolgie, earl of Athol, died in the 49th year of that reign, possessed of this manor, (fn. 4) leaving by Elizabeth his wife, daughter of Henry, lord Ferrers, who died the same year, anno 1375, and was buried in the high chancel of Ashford church, two daughters his coheirs, the youngest of whom Philippa, married to John Halsham, of Halsham, in Sussex, by her father's will, became entitled to this manor. The Halshams bore for their arms, Argent, a chevron engrailed, between three leopards heads, gules. Their grandson Sir Hugh Halsham, died anno 21 Henry VI. leaving Joane, his only daughter and heir, who entitled her husband John Lewknor, esq. of Sussex, to the possession of it; in whose descendants it continued till the latter end of king Henry VII.'s reign, when Sybilla, daughter of Sir Thomas Lewknor, carried it in marriage to Sir William Scott, K. B. and in his descendants, resident at Scotts-hall, this manor, with the rents, services, courtlodge, and demesne lands, remained, till at length George Scott, esq. about the year 1700, sold the manor-house, called Braborne court-lodge, with the demesne lands belonging to it, being enabled so to do by an act passed anno 10 and 11 William III. to Tho. Denne, of Patricksborne, whose grandsons Daniel and Thomas Denne, of Sittingborne, in 1768, conveyed this estate to William Deedes, esq. of St. Stephen's, (who was before possessed of an estate in this parish, which had been purchased of George Scott, esq. by his grandfather William Deedes, M. D. of Canterbury) and his eldest son of the same name, now of Hythe, esq. is the present owner of it.

 

BUT THE MANOR RENTS AND SERVICES remained in the family of Scott for some time afterwards, and till Edward Scott, esq. some few years ago, alienated the quit-rents of this manor, together with the Park and Pound farms, in this parish, to Thomas Whorwood, esq. of Denton, who by will devised them for life to Mrs. Cecilia Scott, of Canterbury, daughter of George Scott, esq. before-mentioned, on whose death in 1785 the property of them became vested in lady Markham, widow of Sir James Markham, bart. of Lincolnshire, who was Mr. Whorwood's heir-at-law, and she sold them in 1787 to Sir Edward Knatchbull, bart. the present owner of them.

 

BUT THE MANOR OF BRABORNE ITSELF, with the court baron and other manerial rights belonging to it, remained in the descendants of George Scott, esq. down to Francis Talbot Scott, esq. whose trustees, about the year 1784, conveyed it, with his other estates in this neighbourhood, to Sir John Honywood, bart. of Evington, who is the present proprietor of it.

 

HEMINGE is a manor, lying at the south-east corner of this parish, next to Horton, which in antient time gave both surname and residence to a family so called, as the deeds without date belonging to it plainly shew. At length, after this manor had been in the possession of this name, as might be traced out fully by these evidences for almost three hundred years, it was conveyed by William Heminge, in the 2d year of Edward VI.'s reign, to Peter Nott, in whose descendants it continued till the 16th year of Charles II. when one of them alienated it to Avery Hills, by whose daughter and heir it went in marriage to Hobday, whose descendant sold it, in the year 1713, to Mr. John Nethersole, who left three sons surviving, John, who was of Barham; Stephen, who was of Wimlinswold; and William, who was of Canterbury, in whose three daughters, or their representatives, this manor at length became vested. They agreed on a partition of their inheritance, on which the whole of this manor was allotted to Jacob Sharpe, esq. of Canterbury, the surviving son of Mr. Jacob Sharpe, by Elizabeth, the eldest of the three daughters, who in 1796 sold it to Mr. Thomas Ken nett, of Brabourn, who is the present possessor of it. A court baron is held for this manor.

 

COMBE is another manor, in the northern part of this parish, close at the foot of the downs, which name it had from its situation, cumbe signifying in the Saxon a bottom or valley, and to distinguish it from other manors of the same name in this neighbourhood, it was called Braborne Combe. About the year 990, one Edward de Cumbe, whose son Leofard was a monk in St. Augustine's monastery, by his will bequeatned the land of Cumbe to that monastery. Whether the abbot and convent ever gained the possession of it, or if they did, how long it staid with them, I do not find; but at the time of taking the survey of Domesday, in the Conqueror's reign, it was parcel of the possessions of the bishop of Baieux, under the general title of whose lands it is entered in it as follows:

 

The same Wadard holds of the bishop, Cumbe. It was taxed at one suling. The arable land is two carucates. In demesne there is one, and nine villeins, with five borderers having one carucate and an half. There are fourteen acres of meadow. Wood for the pannage of five hogs. In the time of king Edward the Confessor it was worth sixty shillings, and afterwards fifty shillings, now four pounds, and the service of one knight. Leuret de rochinge held it of king Edward.

 

After this, on the bishop of Baieux's disgrace, this manor was held of the crown, by a family who took their name from their residence at it; of whom Richard de Combe, and Simon his son, served the office of sheriff, as assistants to Sir John de Northwood, in the 20th year of king Edward I. and bore for their arms, Sable, three lions passant-guar dant, in pale, gules. At length by a female heir of this name, it went by marriage, in the reign of king Richard II. to John Scott, who afterwards resided at it, as did his descendants till Sir William Scott removed to Scotts-hall at the latter end of king Henry IV.'s reign; and in his descendants, of Scotts-hall, this manor continued down to George Scott, esq. of Scotts-hall, who procured an act anno 10 and 11 king William, to vest this manor, among his other estates, in trustees, to be sold for payment of his debts, in pursuance of which it was soon afterwards sold to Brook Bridges, esq. of Goodnestone, afterwards created a baronet, whose great-grandson Sir Brook Bridges, bart. of Goodnestone, is the present possessor of it.

 

HAMPTON is the last manor to be described in this parish, being situated in the north-west corner of it, adjoining to Brooke. It has the name in antient deeds of Hampton Cocklescombe, and sometimes is described by the name of the manor of Cocklescombe only, being so called from its situation in the borough of that name, and within the hundred of Wye. This manor was given by Robert de Ver, constable of England, and lord of Braborne, to Osbert his marshal, and Emeline his wife, who gave it again to the priory in the adjoining parish of Horton, by the description of the land of Hanetone; which gift was confirmed to the priory by the same Robert de Ver, and Adeliza de Montfort his wife, and afterwards by Henry de Essex, (fn. 5) as appears by the register of it; of the priory of Horton this manor was afterwards again held, at the rent of forty shillings in perpetual fee farm, by a family who took their name of Hampton from their residence at it, as appears not only by the above register, but by antient deeds and court-rolls, and that they remained here till the reign of king Henry VI. when John Hampton pasted it away to one of the name of Shelley, by whose heir general it became the property of John May, of Bibroke, in Kennington, whose son of the same name leaving an only daughter Alice, the carried it in marriage to John Edolph, of Brenset, and his daughter Elizabeth entitled her husband William Wil cocks, esq. of New Romney, to it, who died possessed of this manor in the 16th year of queen Elizabeth, holding it in free socage. His widow survived him, and afterwards married Ralph Radcliffe, esq. of Hitchin, in Hertfordshire, who survived her. She died in the 39th year of that reign, and by her last will devised this manor to her only son by her first husband, John Wilcocks, who dying s. p. his two sisters became his coheirs, of whom Martha married Sir Edward Radcliffe, of Sevington, in this county, and physician to king James I. and Elizabeth married William Andrews; and on the partition of their inheritance, Sir Edward Radcliffe became entitled to the sole possession of it, in whose descendants it continued down to John Radcliffe, esq. of Hitchin priory, who dying in 1783, s. p. this manor, among his other estates, came to Sir Charles Farnaby, bart. of Sevenoke, in right of his wife Penelope, sister and heir-at-law of the above mentioned John Radcliffe. Sir Charles Farnaby afterwards took the name of Radcliffe, (fn. 6) and removed to Hitchin, where he died in 1798, and his heirs are now entitled to it.

 

Charities.

 

WILLIAM FORDRED, by will in 1550, gave to this parish, among others, a proportion of the rents of 25 acres of land in St. Mary's parish, in Romney Marsh; which portion to this parish is of the annual produce of 4l. 12s. 4¾d. to be distributed annually to the poor, and vested in trustees.

 

MR. KNOTT gave for the use of the poor, a sum of money, vested in Robert Goddard, of Mersham, now of the annual produce of 8s.

 

The poor constantly relieved are about fifty-five, casually twenty-five.

 

BRABORNE is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Elham.

 

The church, which is dedicated to St. Mary, is a large handsome building, consisting of two isles and two chancels, having a square tower steeple at the west end, in which are five bells. The northern isle is much lostier than the other, having an upper story, choir-like, with the three upper windows to the south; below which is the roof of the north isle. Both chancels are full of the interments of the Scott family; but the brasses and inscriptions are almost all gone. Against the north wall is a tomb, with an arch and recess over it; against the back have been two figures, with inscriptions, and two shields of brass, now gone; on the side of the tomb are two shields carved in stone, one Pympe, the other Scott. Against the opposite wall is a kind of altar, the form of which is given before, P. I. At the east end, within the rails, is a large altar-tomb against the wall, of Bethersden marble; on it the marks of a figure, the brass gone; on the front five shields, with the arms of Scott, and their several impalements. Over the tomb is a kind of altar-piece, ornamented with stone carve-work, and three shields of arms; I. Scott impaling oblit. over it the date 1290; 2, being the middle shield, Scott and the following quarterings, Beaufitz, Pympe, Pashley, Normanville, Warren, Sergeaux, Gower, and Cogan In which arms of Scott it is noted, all the bordures are plain. In the south chancel belonging likewise to the Scott family, the brasses on the gravestones, with which the pavement is covered, are all gone. In the south wall is a very antient tomb with an arch over it; underneath this tomb the late Edward Scott, esq. was buried. Against this wall is a monument for Arthur Scott, commissioner of the navy, third son of Geo. Scott, of Scotts-hall. Against the north wall a monument for lieutenant-colonel Cholmeley Scott, esq. youngest son of George Scott, esq. of Scotts-hall. Weever mentions several memorials of this family in the body of the church remaining in his time, all which have been long since obliterated, and their brasses destoryed. In the south isle is a stone, with the figure of a man in brass, habited in armour, with sword and spurs on, the latter having the rowels much like the figure of a catherine wheel; a greyhound under his feet; the inscription gone, excepting the words of Brabourne, armigr. and anno Dni mil. Against the north wall, a monument for William Richards, put up by Gabriel Richards, gent. of Rowling, in 1672; arms, Sable, a chevron between three fleurs de lis, argent; a crescent for difference. Another for John Richards, vicar, obt. 1727. In the south scite of the body of the church, is a memorial for Dionisia, daughter of Vincent Fynche, alias Harbert, esq. obt. 1458; arms, Finch impaling Cralle; and in the same isle is a stone, robbed of the figure on it, but the brass inscription remains, for Joane, daughter of Sir Gervas Cliston, married to John Diggs; arms, Clifton impaling Fineh, and Diggs impaling Clifton. The tower at the west end is of a large size, but flat at top, and only of equal height with the roof of the north isle.

 

Mr. Evelyn, in his Discourse on Forest Trees, mentions a superannuated yew-tree growing in this churchyard, which being 58 feet 11 inches in circumference, bore near 20 feet diameter; and besides which there were goodly planks, and other considerable pieces of square and clear timber, which he observed to lie about it, which had been hewed and sawn out of some of the arms only, torn from it by impetuous winds. This tree has been many years since gone, and a fine stately young one now flourishes in the room of it.

 

The church was formerly appendant to the manor, and continued so till it was given, in the beginning of king Henry II.'s reign, by Robert de Ver, lord of the manor of Braborne, to the priory of Horton, at his first foundation of it; and it was appropriated to the priory before the 8th year of king Richard II. the priory being bound to pay the tenth of the vicarage. But there does not seem to have been any endowment made till anno 1445, when there was one assigned by the prior to Thomas de Banstede, the vicar of it. (fn. 7) In which state this church, with the advowson of the vicarage, continued till the dissolution of the priory in the reign of king Henry VIII. when it came into the king's hands, and remained there till it was granted in exchange to the archbishop, where it still continues, the parsonage being at this time parcel of the see of Canterbury, and his grace the archbishop the present parton of the vicarage.

 

The parsonage is a very handsome brick house, standing at a small distance from the church-yard, to which the vicarage adjoins likewise, being a neat small brick building. The family of Kennet have been lessees for many years, Mr. Claude Kennet being the present lessee of it, who resides at it.

 

¶The vicarage of Braborne is valued in the king's books at 11l. 12s. 6d. and the yearly tenths at 1l. 3s. 3d. And there is annually, by the endowment of it, paid out of the parsonage to the vicar, one seam or quarter of wheat, and the like of barley; and archbishop Juxon, anno 15 Charles II. augmented it sixteen pounds per annum, to be paid by the lessee of the parsonage. In 1640 this vicarage was valued at sixty-four pounds, communicants one hundred and six. In 1733 it was valued at one hundred pounds. There is one acre of glebe land belonging to it.

 

www.british-history.ac.uk/survey-kent/vol8/pp14-27

Barrington has finally decided to go back to Fords! For the past few years, Barrington has purchased Dodge Chargers, is a "new" paint scheme, after the "discontinuation" of the Ford Crown Victoria, but not this year! Here is BRAND NEW Car 2, which just arrived last week.

 

2013 Ford Police Interceptor Slicktop

 

See more at:

www.publicservicevehicles.com

 

See the entire Barrington Police fleet:

www.publicservicevehicles.com/police/ripolice/barrington/units

 

To obtain copies of my photos and videos, email me at egank17@publicservicevehicles.com

 

Flickr Page:

www.flickr.com/photos/publicservicevehicles

 

YouTube Page:

www.youtube.com/PublicServiceVehicles

Deboxing the 2013 Classic Aurora doll. The backing has been removed from the front plastic part of the box. The doll is still attached to the backing. There are wires attaching her waist and ankles to the backing, rubber bands attaching her hands to plastic spacers, thread securing her hair to the backing, and a couple of large T-tab fasteners tacking her head to the backing. The T-tabs were actually broken, leaving her head free from the backing. Fortunately, the rest of the fasteners seemed to be sufficient keep the doll from moving about in the package. The sun was getting low in the sky when I took these photos, so flash was used in many of them, especially the closeups.

 

The 2013 Classic Aurora is mostly the same doll as the 2012 model. She has the same face and almost the same dress. The few changes are the return of her iconic curly bang, a swirly glittery pattern in her dark pink satin skirt, and glently curly hair. The skirt is not as wide or as long as the 2012 model. The hair is not as voluminous, but the gentle curls are easy to even out with your fingers after deboxing. Since there is no need to comb the hair to make it neater, there is no tendency for it to get frizzy and poofy, as was the case for the 2012 Aurora. I like the new Aurora much better than the older version.

 

A major change, common to all the 2013 Classic Princess dolls, is the replacement of the fully articulated legs with the old rubber legs, with fixed angled feet and internal knee joints. I would rather that they fixed the problems with the 2012 legs, but when exposed the rubber legs do look a lot better, with the disadvantage of being much less posable. Also the glitter tends to stick to the rubber legs, and it cannot simply be brushed off.

 

The packaging for the dolls is much improved. The box art has been completely redesigned, with beautiful decorations unique to each Princess (actually for each movie), and a cameo of the animated movie character. Also the way the dolls are packaged is much simplified, making it much easier and quicker to remove them from the box. Gone is the large plastic spacer between the head and the cardboard backing. Also gone are the tiny plastic T-bar fasteners, which secured the outfits to the backing and left little holes and sometimes runs in the fabric. There are still large T-bar fasteners tacking the back of the doll's head to the backing. Also the dolls with free flowing hair no longer have them flattened and sectioned into two parts, making it hard to even out the back of their hair after deboxing. Instead, their hair is gathered up and placed to one side of the doll, and secured by thread. It looks good as is in the box. Or if the doll is deboxed, it is easy to shake out the hair and even it out using just your fingers.

 

I just got the new Aurora, Mulan and Tiana Classic dolls from my local DS, on June 18, 2013. They were the only ones they have so far. I got two Auroras because one was fully glittered, and the other had very little glitter (the factory must have missed putting glitter glue on the swirl patterns). Also the less glittery Aurora had a much better curly bang than the other. The dolls all look better than the stock photos on the Disney Store website. And the boxes are beautiful. I will eventually get two copies of each doll, one to debox, the other to keep boxed.

 

The 2013 Disney Princess Classic Doll Collection, released on June 10, 2013. They consist of 11-12'' articulated dolls of the 11 official Disney Princesses, from Snow White to Merida, as well as Princes, Villains and Sidekicks. When I get the dolls in person, I will photograph them boxed, during deboxing and fully deboxed. I will also post reviews and comparative photos.

 

Classic Disney Princess Aurora Doll - 12''

US Disney Store

Released online June 10, 2013.

Purchased in store June 18, 2013.

$14.95

Classic Dolls $10 each when you buy 2 or more

 

Crowd gathered at the Time Warner building to get free samples of illy espressos. illy is running a huge "Beauty has a Taste" ad campaign in Time Warner building through Oct. 9th. Definitely worth checking out for any coffee lovers!

This market opened in November 2008 and has now become a must see feature of Pattaya. It covers an area of about 100,000 square metres. It is divided into areas each with its own unique representation of the four areas of Thailand, Northern, Central, North Eastern and Southern. Because each area offers its own blend of culture, food and traditions. When it first opened entrance to the market was free. However some one must have thought it would be a good idea to start charging 200 Baht to get in. This to me seems weird paying to get into a place that then wants you to purchase items from the market. You could also look at it another way. It is said that the whole market cost over 350 million Baht and does offer a pleasant and relaxing day out. I guess at 200 Baht it will be a long time before they get the opening and building costs back.

The car park at this very popular sightseeing venue is usually very full with coaches, taxis and private cars. Usually taxi drivers get parked. I went on a large motorbike once I hired from Beach road in Pattaya and the security guards and parking attendants swarmed round me and my friend as soon as we arrived. A large motorbike is not usually seen around Thailand unless driven by a Farang ( foreigner ). We had a parking spot within seconds of arriving and the bike was guarded while we toured the market, for a small fee I might add! I have been many times to this floating market I love the atmosphere here. The choice of food, drinks, and the usual bric a brac and the not so usual. When I have been in taxis we have never had a problem getting parked.

As you walk through the car park area, across the road is another tourist attraction, Jurassic Garden Dinosaur Adventure, I visited this on the 11th July 2011. Along with the floating market again. Entering the floating market on my latest visit on the 27th June 2014 nothing had changed much from my last visit. Walking around on the wooden planked walkways brought back many memories. I love this floating market it feels good here. The friendliness of the shop keepers and the people that visit here all help to make it a great day trip.

The choice of goods here is vast, on one stall I visited a Thai man happily carved soap sculptures out of coloured soap they looked so delicate the way he carved flowers out of them. I have bought these before else where. They don’t last forever being made out of soap but expect about 5 or 6 years you can see them every day until they just decay I think is the right word. If it’s not the right word lets just say they don’t look the same after that time! One new addition is a mime man on one of the bridges here. You have to put money in a tip box for him to do anything. If you enjoy him just standing there, then don’t tip him, he wont move!

Near to here a rope bridge has been added it swings about over the water and feels totally unsafe, as most rope bridges are. But many people tried the walk over it, even myself taking photos and shooting videos of the trip across. Another new addition, which I had not seen before in any floating market, was Koi fish being fed milk from mini babies bottles. I use to keep Koi fish and so I know they are easy to train when they know food is about. I use to hand feed some of mine, but you always get the odd few that stay timid most of their life. These however fought and jostled for their feed. At 50 Baht it was worth the show to watch them fight over who would get to the bottle first. The water around this floating market looks very muddy and dirty but believe me in hot sunlight, the fish love this kind of water the best. As long as you don’t swim in the water you will be ok!

At the rear of the market it looks like space is being cleared to expand this already large market. It would be great if they did, you could definitely spend all day here then. One coffee shop I tried overlooking this sold some very good coffee, freshly made. It was not expensive, which surprised me. The trip this time was unique it was so quiet here. A sign of the times I guess, recession hits everywhere.

More than 80 paddle boats are on here to ferry visitors around the market waterways and along the many Thai style teak wood buildings, linked by a network of canals, bridges and several different sized islands with exotic plants and trees planted. The boat trip will slowly show you the richness of the surrounding architectural and cultural river side living. Water vendors moving with their paddle boats from dock to dock and offering their unique range of freshly cooked delicious traditional Thai dishes. Many of them are moored around this market and you can stand and watch them prepare great tasting Thai food along with food from all over the world on some.

Pattaya floating market provides several daily cultural shows which are native to the four regions of the country, like Thai classical dance, martial art demonstrations, as well as water boxing where the fighters perform on a horizontal slippery pole above the water. Painters show their wonderful works on items such as umbrellas and portrait painters produce stunning paintings of still life, portraits and views around the world. An agricultural rice field demonstration has now been added and authentic House-boats for home stay, and ten mud-houses just right beside the rice field zone enable you to enjoy an overnight stay here.

 

Benchland is more abandoned than lived in, and has some really amazing abandoned buildings (school, depot, many many homes). It's on a beautiful flat expanse of farm land with mountain ranges in the distance. And it has a rich history!

 

"In 1805, the Lewis and Clark Expedition traversed this basin and they noted a very beautiful little river which, legend has it, was named Judith in honor of a sweetheart of one of them. This was how the Judith River and the Judith Basin got their names. In succession came the buffalo and Indians, trappers and hunters, miners, cowboys sheepherders, and finally the settlers and the homesteaders.

 

Judith Basin has several plateaus, or "benches" as the pioneers called them, and so it was that prior to the turn of the century those riders of the open range learned of a very fertile bench where the grass was exceptionally nourishing and fattening for their herds. Benchland is located in the very center of the already famous Judith Basin. Due to an unhappy experience some surveyors had with vermin in a herder's shack, a certain small stream, which by spells is very dry or flooded, was named Louse Creek.

 

Artist C.M. Russell told it differently; he claimed that one day he found a cowboy along the creek pounding the seams of his shirt between two rocks "hoping he might in that way kill a few of the biggest ones." So we may believe either of the two stories; and the bench which it crosses was thus named Louse Creek Bench.

 

Before 1910 almost every available homestead tract had been filed upon and the only chance some of the late comers had for homesteading in this area were the few relinquishment filings obtainable. There were from two to four homestead cabins on every section of land and it was learned, too late for many, that 160 acre tracts were only half enough to be practical for a family unit. It was in the year 1909 that the State Experimental Farm-Station was located five miles coutheast of Benchland.

 

In 1955, Benchland had a church, a school consisting of eight grades, a post office, depot, community hall, farmer's co-operative, two elevator companies, and seven residences with only 25 population.

 

Today, while the school is no longer active with residences splitting their choice of schools between Stanford and Hobson, and none of the other buildings mentioned are in existence today, the community of folks who do live there are strong, vigorous and vital. The Benchland Community Club is still active and many neighbors in the area always appreciate and respect the continuous involvement with these folks. (from Furrows and Trails in Judith Basin)" -russellcountry.coml

This has had a makeover! Usually I keep my wedding cake topper collection in it. These boys and girls were made in Japan. I love these old plastic churches with a light inside!

Port of Makassar, also known as Port of Soekarno-Hatta, is a seaport in Makassar, Indonesia. It has the highest passenger traffic among Indonesian ports and the largest cargo traffic in Sulawesi. It is considered a primary port (Pelabuhan Kelas Utama) by the Indonesian Government, along with the Port of Tanjung Priok (Jakarta), Port of Tanjung Perak (Surabaya), and Port of Belawan (Medan).

 

An expansion to the port, dubbed New Port Makassar, is under construction with an expected additional capacity of 1.5 million TEUs in its first phase. The Indonesian Ministry of Transportation has expressed a desire to designate the port as hub for the rest of Eastern Indonesia, in accordance to the current government's maritime axis program.

 

Makassar (Buginese-Makassarese: ᨀᨚᨈ ᨆᨀᨔᨑ; historically spelled Macassar) is the capital of the Indonesian province of South Sulawesi. It is the largest city in the region of Eastern Indonesia and the country's fifth largest urban centre after Jakarta, Surabaya, Bandung, and Medan. From 1971 to 1999, the city was named after one of its subdistricts, Ujung Pandang. The city is located on the southwest coast of the island of Sulawesi, facing the Makassar Strait.

 

Throughout its history, Makassar has been an important trading port, hosting the center of the Gowa Sultanate and a Portuguese naval base before its conquest by the Dutch East India Company in the 17th century. It remained an important port in the Dutch East Indies, serving Eastern Indonesian regions with Makassarese fishermen going as far south as the Australian coast. For a brief period after Indonesian independence, Makassar became the capital of the State of East Indonesia, during which an uprising occurred.

 

The city's area is 199.3 square kilometres and it had a population of around 1.6 million in 2013. Its built-up (or metro) area has 1,976,168 inhabitants covering Makassar City and 15 districts. Its official metropolitan area, known as Mamminasata, with 17 additional districts, covers an area of 2,548 square kilometres and had a population of around 2.4 million according to 2010 Census. According to the National Development Planning Agency, Makassar is one of the four main central cities of Indonesia, alongside Medan, Jakarta, and Surabaya. According to Bank Indonesia, Makassar has the second-highest commercial property values in Indonesia, after Greater Jakarta.

 

HISTORY

The trade in spices figured prominently in the history of Sulawesi, which involved frequent struggles between rival native and foreign powers for control of the lucrative trade during the pre-colonial and colonial period, when spices from the region were in high demand in the West. Much of South Sulawesi's early history was written in old texts that can be traced back to the 13th and 14th centuries.

 

Makassar is mentioned in the Nagarakretagama, a Javanese eulogy composed in 14th century during the reign of Majapahit king Hayam Wuruk. In the text, Makassar is mentioned as an island under Majapahit dominance, alongside Butun, Salaya and Banggawi.

 

MAKASSARESE KINGDOM

The 9th King of Gowa Tumaparisi Kallonna (1512-1546) is described in the royal chronicle as the first Gowa ruler to ally with the nearby trade-oriented polity of Tallo, a partnership which endured throughout Makassar's apogee as an independent kingdom. The centre of the dual kingdom was at Sombaopu, near the then mouth of the Jeneberang River about 10 km south of the present city centre, where, where an international port and a fortress were gradually developed. First Malay traders (expelled from their Melaka metropolis by the Portuguese in 1511), then Portuguese from at least the 1540s, began to make this port their base for trading to the Spice Islands' (Maluku), further east.

 

The growth of Dutch maritime power over the spice trade after 1600 made Makassar more vital as an alternative port open to all traders, as well as a source of rice to trade with rice-deficient Maluku. The Dutch East India Company (VOC) sought a monopoly of Malukan nutmeg and cloves, and came close to succeeding at the expense of English, Portuguese and Muslims from the 1620s. The Makassar kings maintained a policy of free trade, insisting on the right of any visitor to do business in the city, and rejecting the attempts of the Dutch to establish a monopoly.

 

Makassar depended particularly on the Muslim Malay and Catholic Portuguese sailors communities as its two crucial economic assets. However the English East India Company also established a post there in 1613, the Danish Company arrived in 1618, and Chinese, Spanish and Indian traders were all important. When the Dutch conquered Portuguese Melaka in 1641, Makassar became the largest Portuguese base in Southeast Asia. The Portuguese population had been in the hundreds, but rose to several thousand, served by churches of the Franciscans, Dominicans and Jesuits as well as the regular clergy. By the 16th century, Makassar had become Sulawesi's major port and centre of the powerful Gowa and Tallo sultanates which between them had a series of 11 fortresses and strongholds and a fortified sea wall that extended along the coast. Portuguese rulers called the city Macáçar.

 

Makassar was very ably led in the first half of the 17th century, when it effectively resisted Dutch pressure to close down its trade to Maluku, and made allies rather than enemies of the neighbouring Bugis states. Karaeng Matoaya (c.1573-1636) was ruler of Tallo from 1593, as well as Chancellor or Chief Minister (Tuma'bicara-butta) of the partner kingdom of Gowa. He managed the succession to the Gowa throne in 1593 of the 7-year-old boy later known as Sultan Alaud-din, and guided him through the acceptance of Islam in 1603, numerous modernizations in military and civil governance, and cordial relations with the foreign traders. The conversion of the citizens to Islam was followed by the first official Friday Prayer in the city, traditionally dated to 9 November 1607, which is celebrated today as the city's official anniversary. John Jourdain called Makassar in his day "the kindest people in all the Indias to strangers". Matoaya's eldest son succeeded him on the throne of Tallo, but as Chancellor he had evidently groomed his brilliant second son, Karaeng Pattingalloang (1600-54), who exercised that position from 1639 until his death. Pattingalloang must have been partly educated by Portuguese, since as an adult he spoke Portuguese "as fluently as people from Lisbon itself", and avidly read all the books that came his way in Portuguese, Spanish or Latin. French Jesuit Alexandre de Rhodes described his passion for mathematics and astronomy, on which he pestered the priest endlessly, while even one of his Dutch adversaries conceded he was "a man of great knowledge, science and understanding."

 

DUTCH COLONIAL PERIOD

After Pattingalloang's death in 1654, a new king of Gowa, Sultan Hasanuddin, rejected the alliance with Tallo by declaring he would be his own Chancellor. Conflicts within the kingdom quickly escalated, the Bugis rebelled under the leadership of Bone, and the Dutch VOC seized its long-awaited chance to conquer Makassar with the help of the Bugis (1667-9). Their first conquest in 1667 was the northern Makassar fort of Ujung Pandang, while in 1669 they conquered and destroyed Sombaopu in one of the greatest battles of 17th century Indonesia. The VOC moved the city centre northward, around the Ujung Pandang fort they rebuilt and renamed Fort Rotterdam. From this base they managed to destroy the strongholds of the Sultan of Gowa who was then forced to live on the outskirts of Makassar. Following the Java War (1825–30), Prince Diponegoro was exiled to Fort Rotterdam until his death in 1855.

 

After the arrival of the Dutch, there was an important Portuguese community, also call a bandel, that received the name of Borrobos. Around 1660 the leader of this community, which today would be equivalent to a neighborhood, was the Portuguese Francisco Vieira de Figueiredo.

 

The character of this old trading center changed as a walled city known as Vlaardingen grew. Gradually, in defiance of the Dutch, the Arabs, Malays and Buddhist returned to trade outside the fortress walls, and were joined later by the Chinese.

The town again became a collecting point for the produce of eastern Indonesia – the copra, rattan, Pearls, trepang and sandalwood and the famous oil made from bado nuts used in Europe as men's hair dressing – hence the anti-macassars (embroidered cloths protecting the head-rests of upholstered chairs).

 

Although the Dutch controlled the coast, it was not until the early 20th century that they gained power over the southern interior through a series of treaties with local rulers. Meanwhile, Dutch missionaries converted many of the Toraja people to Christianity. By 1938, the population of Makassar had reached around 84,000 – a town described by writer Joseph Conrad as "the prettiest and perhaps, cleanest looking of all the towns in the islands".

 

In World War II the Makassar area was defended by approximately 1000 men of the Royal Netherlands East Indies Army commanded by Colonel M. Vooren. He decided that he could not defend the coast, and was planning to fight a guerrilla war inland. The Japanese landed near Makassar on 9 February 1942. The defenders retreated but were soon overtaken and captured.

 

AFTER INDEPENDENCE

In 1945 came the Indonesian declaration of Independence, and in 1946, Makassar became the capital of the State of East Indonesia, part of the United States of Indonesia. In 1950, it was the site of fighting between pro-Federalist forces under Captain Abdul Assiz and Republican forces under Colonel Sunkono during the Makassar uprising. By the 1950s, the population had increased to such a degree that many of the historic sites gave way to modern development, and today one needs to look very carefully to find the few remains of the city's once grand history.

 

CONNECTION WITH AUSTRALIA

Makassar is also a major fishing center in Sulawesi. One of its major industries is the trepang (sea-cucumber) industry. Trepang fishing brought the Makassan people into contact with Indigenous Australian peoples of northern Australia, long before European settlement (from 1788).

 

C. C. MacKnight in his 1976 work entitled Voyage to Marege: Macassan Trepangers in Northern Australia has shown that they began frequenting the north of Australia around 1700 in search of trepang (sea-slug, sea cucumber, Beche-de-mer), an edible Holothurian. They left their waters during the Northwest Monsoon in December or January for what is now Arnhem Land, Marriage or Marega and the Kimberley region or Kayu Djawa. They returned home with the south-east trade winds in April.

A fleet of between 24 and 26 Macassan perahus was seen in 1803 by French explorers under Nicolas Baudin on the Holothuria Banks in the Timor Sea. In February 1803, Matthew Flinders in the Investigator met six perahus with 20–25 men each on board and was told by the fleet's chief Pobasso, that there were 60 perahus then on the north Australian coast. They were fishing for trepang and appeared to have only a small compass as a navigation aid. In June 1818 Macassan trepang fishing was noted by Phillip Parker King in the vicinity of Port Essington in the Arafura Sea. In 1865 R.J. Sholl, then Government Resident for the British settlement at Camden Sound (near Augustus Island in the Kimberley region) observed seven 'Macassan' perahus with a total of around 300 men on board. He believed that they made kidnapping raids and ranged as far south as Roebuck Bay (later Broome) where 'quite a fleet' was seen around 1866. Sholl believed that they did not venture south into other areas such as Nickol Bay (where the European pearling industry commenced around 1865) due to the absence of trepang in those waters. The Macassan voyages appear to have ceased sometime in the late nineteenth century, and their place was taken by other sailors operating from elsewhere in the Indonesian Archipelago.

 

ECONOMY

The city is southern Sulawesi's primary port, with regular domestic and international shipping connections. It is nationally famous as an important port of call for the pinisi boats, sailing ships which are among the last in use for regular long-distance trade.

 

During the colonial era, the city was widely known as the namesake of Makassar oil, which it exported in great quantity. Makassar ebony is a warm black hue, streaked with tan or brown tones, and highly prized for use in making fine cabinetry and veneers.

 

Nowadays, as the largest city in Sulawesi Island and Eastern Indonesia, the city's economy depends highly on the service sector, which makes up approximately 70% of activity. Restaurant and hotel services are the largest contributor (29.14%), followed by transportation and communication (14.86%), trading (14.86), and finance (10.58%). Industrial activity is next most important after the service sector, with 21.34% of overall activity.

 

TRANSPORTATION

Makassar has a public transportation system called pete-pete. A pete-pete (known elsewhere in Indonesia as an angkot) is a minibus that has been modified to carry passengers. The route of Makassar's pete-petes is denoted by the letter on the windshield. Makassar is also known for its becak (pedicabs), which are smaller than the "becak" in the island of Java. In Makassar, people who drive pedicabs are called Daeng. In addition to becak and pete-pete, the city has a government-run bus system, and taxis.

 

A bus rapid transit (BRT), which is known as "Trans Mamminasata" was started in 2014. It has some routes through Makassar to cities around Makassar region such as Maros, Takallar, and Gowa. Run by Indonesian Transportation Department, each bus has 20 seats and space for 20 standing passengers.

 

A 35-kilometer monorail in the areas of Makassar, Maros Regency, Sungguminasa (Gowa Regency), and Takalar Regency (the Mamminasata region) was proposed in 2011, with operations commencing in 2014, at a predicted cost of Rp.4 trillion ($468 million). The memorandum of understanding was signed on 25 July 2011 by Makassar city, Maros Regency and Gowa Regency. In 2014, the project was officially abandoned, citing insufficient ridership and a lack of financial feasibility.

 

The city of Makassar, its outlying districts, and the South Sulawesi Province are served by Hasanuddin International Airport. The airport is located outside the Makassar city administration area, being situated in the nearby Maros Regency.

The city is served by Soekarno-Hatta Sea Port. In January 2012 it was announced that due to limited capacity of the current dock at Soekarno-Hatta sea port, it will be expanded to 150x30 square meters to avoid the need for at least two ships to queue every day.

 

ADMINISTRATION AND GOVERNANCE

The executive head of the city is the mayor, who is elected by direct vote for a period of five years. The mayor is assisted by a deputy-mayor, who is also an elected person. There is a legislative assembly for the city, members of which are also elected for a period of five years. Makassar City is divided into 15 administrative districts and 153 urban villages. Districts in Makassar city are Biringkanaya, Bontoala, Sangkarang Islands, Makassar, Mamajang, Manggala, Mariso, Panakkukang, Rappocini, Tallo, Tamalanrea, Tamalate, Ujung Pandang, Ujung Tanah and Wajo.

 

GEOGRAPHY

This official metropolitan area covers 2.689,89 km2 and had a population of 2.696.242 (2017). The metropolitan area of Makassar (Mamminasata) extends over 47 administrative districts (kecamatan), consisting of all 15 districts within the city, all 9 districts of Takalar Regency, 11 (out of 18) districts of Gowa Regency and 12 (out of 14) districts of Maros Regency.

 

Districts of Takalar Regency which included in the metro area are, Mangara Bombang, Mappakasunggu, Sanrobone, Polombangkeng Selatan, Pattallassang, Polombangkeng Utara, Galesong Selatan, Galesong and Galesong Utara. Districts of Gowa Regency which included in the metro area are, Somba Opu, Bontomarannu, Pallangga, Bajeng, Bajeng Barat, Barombong, Manuju, Pattallassang, Parangloe, Bontonompo and Bontonompo Selatan. Districts of Maros Regency which included in the metro area are, Maros Baru, Turikale, Marusu, Mandai, Moncongloe, Bontoa, Lau, Tanralili, Tompo Bulu, Bantimurung, Simbang and Cenrana.

 

CLIMATE

Makassar has a tropical monsoon climate. The average temperature for the year in Makassar is 27.5 °C, with little variation due to its near-equatorial latitude: the average high is around 32.5 °C and the average low around 22.5 °C all year long. In contrast to the virtually consistent temperature, rainfall shows wide variation between months in Makassar due to movement of the Intertropical Convergence Zone. Makassar averages around 3,137 millimetres of rain on 187 days during the year, but during the month with least rainfall – August – only 15 millimetres on two days of rain can be expected. In contrast, during its very wet wet season, Makassar can expect over 530 millimetres per month between December and February. During the wettest month of January, 734 millimetres can be expected to fall on twenty-seven rainy days.

 

MAIN SIGHTS

Makassar is home to several prominent landmarks including:

- the 17th century Dutch fort Fort Rotterdam

- the Trans Studio Makassar—the third largest indoor theme park in the world

- the Karebosi Link—the first underground shopping center in Indonesia

- the floating mosque located at Losari Beach.

- the Nusantara

- the Bantimurung - Bulusaraung National Park well-known karst area, famous for the remarkable collection of butterflies in the local area, is nearby to Makassar (around 40 km to the north).

 

DEMOGRAPHICS

Makassar is a multi-ethnic city, populated mostly by Makassarese and Buginese. The remainder are Torajans, Mandarese, Butonese, Chinese and Javanese. The current population is approximately 1.5 million, with a Metropolitan total of 2.2 million.

 

EDUCATION

State University of Makassar

Hasanuddin University

Alauddin Islamic State University

Universitas Muhammadiyah Makassar

Universitas Muslim Indonesia

 

By 2007 the city government began requiring all skirts of schoolgirls be below the knee.

 

TRADITIONAL FOOD

Makassar has several famous traditional foods. The most famous is Coto Makassar. It is a stew made from the mixture of nuts, spices, and selected offal which may include beef brain, tongue and intestine. Konro rib dish is also a popular traditional food in Makassar. Both Coto Makassar and Konro are usually eaten with Burasa or Ketupat, a glutinous rice cake. Another famous cuisine from Makassar is Ayam Goreng Sulawesi (Celebes fried chicken); the chicken is marinated with a traditional soy sauce recipe for up to 24 hours before being fried to a golden colour. The dish is usually served with chicken broth, rice and special sambal (chilli sauce).

 

In addition, Makassar is the home of Pisang Epe (pressed banana), as well as Pisang Ijo (green banana). Pisang Epe is a banana which is pressed, grilled, and covered with palm sugar sauce and sometimes eaten with Durian. Many street vendors sell Pisang Epe, especially around the area of Losari beach. Pisang Ijo is a banana covered with green colored flours, coconut milk, and syrup. Pisang Ijo is sometimes served iced, and often eaten during Ramadan.

 

WIKIPEDIA

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

everyone has the memories of this huge freaky mouse from childhood...

I can recall my 5th birthday. I was wearing a little yellow dress and hiding underneath the booth because of these animated creatures. It was dark, and the only light would flash on each puppet as it sang...

faure/macassar, western cape- kramat of sheikh yussuf

 

A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.

 

In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.

 

In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.

 

Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.

 

There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.

  

photographer's note-

 

sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.

 

*********************************************

 

Die Kramat van Sjeg Yusuf, Faure

 

Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.

 

Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...

 

and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1

 

Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.

 

Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:

 

"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.

 

This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.

 

An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.

 

The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.

 

On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.

 

At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.

 

On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6

 

'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:

 

"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.

 

It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8

 

Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.

 

In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.

 

Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.

 

Sjeg Yusuf van Makassar (1626-1699)

 

Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.

 

Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.

 

Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.

 

Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9

 

Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.

 

"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.

 

Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.

 

Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10

 

Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.

 

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Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.

Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.

Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.

Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.

Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.

Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.

Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.

Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.

Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).

Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13

Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.

________________________________

 

Schalk W le Roux, Gordonsbaai, Februarie 2013

 

See also Van Bart, M. & Van Rensburg A.

 

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Wording on Minaret:

 

IN MEMORY OF

SHEIKH YUSUF

MARTYR & HERO

OF BANTAM

1629 - 1699

THIS MINARET

WAS ERECTED BY

HAJEE SULLAIMAN

SHAHMAHOMED

IN THE REIGN OF

KING GEORGE V

MAY 1925

 

_____________________

 

THIS MEMORIAL WAS UNVEILED

19TH DECEMBER 1925 BY

SIR FREDERIC DE WAAL

KCMG:LLD:FIRST ADMINISTRATOR

OF THE CAPE PROVINCE

IN THE YEAR WHEN THIS

DISTRICT WAS VISITED BY

HIS ROYAL HIGNESS

THE PRINCE OF WALES

4TH MAY 1925

 

_____________________

 

THE "DARGAN" OF ASHBAT

[COMPANIONS] OF SAINT SHEIKH YUSSUF

[GALERAN TUANSE] OF MACASSAR.

_____

 

HERE LIE THE REMAINS OF FOUR OF FORTY-NINE

FAITHFUL FOLLOWERS WHO AFTER SERVING

IN THE BANTAM WAR OF 1682-83, ARRIVED WITH

SHEIKH YUSSUF AT THE CAPE FROM CEYLON,

IN THE SHIP "VOETBOOG" IN THE YEAR 1694.

_____

 

THIS COMMEMORATION TABLET WAS ERECTED

DURING THE GREAT WAR ON 8 JANUARY 1918.

BY HAJEE SULLAIMAN SHAHMAHOMED.

SENIOR TRUSTEE.

 

Wording on plaque:

 

PRESIDENT SOEHARTO

OF THE REPUBLIC OF INDONESIA

VISITED THIS SHRINE ON 21 NOVEMBER 1997

TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF

MACASSAR UPON WHOM THE TITLE OF NATIONAL

HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT

ON 7 AUGUST 1995

 

Writings about this Kramat of Sheikh Yusuf

 

Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.

_______________________________________________

De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.

_______________________________________________

De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.

_______________________________________________

Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.

_______________________________________________

Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.

_______________________________________________

Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.

_______________________________________________

Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.

_______________________________________________

Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.

_______________________________________________

Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.

_______________________________________________

Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.

_______________________________________________

Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.

_______________________________________________

Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430

________________________________________

 

Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.

 

When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.

 

Greater Manchester Police has welcomed 89 new police officers to the ranks.

 

The new recruits were sworn in at an attestation ceremony at Bolton Town Hall last night, Tuesday 11 June 2019.

 

Chief Constable Ian Hopkins, Deputy Chief Constable Ian Pilling, Deputy Major of Greater Manchester Bev Hughes and Magistrate Joan Cooper were in attendance at the event.

 

The Mayor of Bolton, Councillor Hilary Fairclough and her consort were guests of honour.

 

Family and friends of the new officers watched on proudly as each of took an oath to uphold the office of constable with fairness, integrity, diligence and impartiality.

 

To find out more about Greater Manchester Police please visit our website. www.gmp.police.uk

 

You should call 101, the national non-emergency number, to report crime and other concerns that do not require an emergency response.

 

Always call 999 in an emergency, such as when a crime is in progress, violence is being used or threatened or where there is danger to life.

 

You can also call anonymously with information about crime to Crimestoppers on 0800 555 111. Crimestoppers is an independent charity who will not want your name, just your information. Your call will not be traced or recorded and you do not have to go to court or give a statement.

 

Laura has featured in my Flickr photostream a coule of times before, notably relaxing at Seamill beach - one of my most viewed photos www.flickr.com/photos/zulbhatia/6031260977/in/set-7215762...

 

This time we were in a studio. A very tall girl, particularly when lying down as here, I thought a panoramic crop suited it better. Laura has gone away travelling for a year or two, so I haven't seen her for a long time. I do keep up to date with her travels through Facebook though.

Kuala Lumpur (/ˈkwɑːləˈlʊmpʊər/ or /-pər/; Malaysian pronunciation: [ˈkwalə ˈlumpʊr]) is the national capital and most populous global city in Malaysia. The city covers an area of 243 km2 and has an estimated population of 1.6 million as of 2010. Greater Kuala Lumpur, covering similar area as the Klang Valley, is an urban agglomeration of 7.5 million people as of 2012. It is among the fastest growing metropolitan regions in South-East Asia, in terms of population and economy.

 

Kuala Lumpur is the seat of the Parliament of Malaysia. The city was once home to the executive and judicial branches of the federal government, but they were moved to Putrajaya in early 1999. Some sections of the judiciary still remain in the capital city of Kuala Lumpur. The official residence of the Malaysian King, the Istana Negara, is also situated in Kuala Lumpur. Rated as an alpha world city, Kuala Lumpur is the cultural, financial and economic centre of Malaysia due to its position as the capital as well as being a key city. Kuala Lumpur was ranked 48th among global cities by Foreign Policy's 2010 Global Cities Index and was ranked 67th among global cities for economic and social innovation by the 2thinknow Innovation Cities Index in 2010.

 

Kuala Lumpur is defined within the borders of the Federal Territory of Kuala Lumpur and is one of three Malaysian Federal Territories. It is an enclave within the state of Selangor, on the central west coast of Peninsular Malaysia.

 

Since the 1990s, the city has played host to many international sporting, political and cultural events including the 1998 Commonwealth Games and the Formula One Grand Prix. In addition, Kuala Lumpur is home to the tallest twin buildings in the world, the Petronas Twin Towers, which have become an iconic symbol of Malaysia's futuristic development.

 

In May 2015, Kuala Lumpur was officially recognized as one of the New7Wonders Cities together with Vigan City, Doha, Durban, Havana, Beirut, and La Paz.

 

HISTORY

Kuala Lumpur means "muddy confluence", although it is also possible that the name is a corrupted form of an earlier but now unidentifiable forgotten name. It was originally a small settlement of just a few houses at the confluence of Sungai Gombak (previously known as Sungai Lumpur) and Sungai Klang (Klang River). The town of Kuala Lumpur was established circa 1857, when the Malay Chief of Klang, Raja Abdullah bin Raja Jaafar, aided by his brother Raja Juma'at of Lukut, raised funds to hire some Chinese miners from Lukut to open new tin mines here. The miners landed at Kuala Lumpur and continued their journey on foot to Ampang where the first mine was opened. Kuala Lumpur was the furthest point up the Klang River to which supplies could conveniently be brought by boat; it therefore became a collection and dispersal point serving the tin mines. The identity of the founder of Kuala Lumpur has however not been confirmed: Raja Abdullah bin Raja Jaafar and his role in founding the city do not appear in the earliest account of the history of Selangor. On the other hand, the Sumatrans Abdullah Hukum and Sutan Puasa, arrived in Kuala Lumpur at least in 1850. Raja Abdullah only came around 1857 and Yap Ah Loy, also regarded as the founding father of Kuala Lumpur, arrived in 1862. In addition, the Chinese men employed under Raja Abdullah worked in Ampang, 64 kilometres away from the main land. Meanwhile, efficient drainage and irrigation systems (bondar saba) were introduced in Kuala Lumpur by the technologically advanced Mandailing, improving the mining industry.

 

In the early history of Kuala Lumpur, the Minangkabaus of Sumatra were considered to be one of the most important groups of people who involved in trading. Utsman bin Abdullah and Haji Mohamed Taib were influenced tycoon in Kuala Lumpur and surrounding area. Haji Taib, one of the wealthiest figure at that time, was an important person in the early development centre of city: Kampung Baru. Beside as merchants, the Minangkabaus also overwhelmingly on socio-religious figures, such as Utsman bin Abdullah was the first kadi of Kuala Lumpur as well as Muhammad Nur bin Ismail.

 

Although the early miners suffered a high death toll due to the malarial conditions of the jungle, the Ampang mines were successful, and the first tin was exported in 1859. The tin-mining spurred the growth of the town, and miners later also settled in Pudu and Batu. The miners formed gangs among themselves; there were the Hakka-dominated Hai San in Kuala Lumpur, and the Cantonese-dominated Ghee Hin based in Kanching in Ulu Selangor. These two gangs frequently fought to gain control of best tin mines. The leaders of the Chinese community were conferred the title of Kapitan Cina (Chinese headman) by the Malay chief, and Hiu Siew, the owner of a mine in Lukut, was chosen as the first Kapitan of Kuala Lumpur. As one of the first traders to arrive in Ampang (along with Yap Ah Sze), he sold provisions to the miners in exchange for tin.

 

In 1868, Yap Ah Loy was appointed the third Chinese Kapitan of Kuala Lumpur. Yap, together with Frank Swettenham, were the two most important figures in the development of Kuala Lumpur in the early days of Kuala Lumpur. In 1880, the state capital of Selangor was moved from Klang to the more strategically advantageous Kuala Lumpur by the colonial administration, and Swettenham was appointed the Resident in 1882. Kuala Lumpur was a small town with buildings made of wood and atap (thatching) that were prone to burn. It suffered from many problems, including the Selangor Civil War which devastated the town; it was also plagued by diseases and constant fires and floods. The war and other setbacks led to a slump which lasted until 1879, when a rise in the price of tin allowed the town to recover.

 

In 1881, a flood swept through the town, following a fire that had engulfed it earlier. As a response, Frank Swettenham, the British Resident of Selangor, required that buildings be constructed of brick and tile.[33] Hence, Kapitan Yap Ah Loy bought a sprawling piece of real estate to set up a brick industry, which spurred the rebuilding of Kuala Lumpur. This place is the eponymous Brickfields. Hence, destroyed atap buildings were replaced with brick and tiled ones. He restructured the building layout of the city. Many of the new brick buildings mirrored those of shop houses in southern China, characterised by "five foot ways" as well as skilled Chinese carpentry work. This resulted in a distinct eclectic shop house architecture typical to this region. Kapitan Yap Ah Loy expand road access in the city significantly, linking up tin mines with the city, these roads include the main arterial roads of the present Ampang Road, Pudu Road and Petaling Street. As Chinese Kapitan, he was vested with wide powers on par with Malay community leaders. He implemented law reforms and introduced new legal measures. He also presided over a small claims court. With a police force of six, he was able to uphold the rule of law. He built a prison that could accommodate 60 prisoners at any time. Kapitan Yap Ah Loy also built Kuala Lumpur's first school and a major tapioca mill in Petaling Street of which the Selangor's Sultan Abdul Samad had an interest.

 

A railway line between Kuala Lumpur and Klang, initiated by Swettenham and completed in 1886, increased accessibility which resulted in the rapid growth of the town. The population grew from 4,500 in 1884 to 20,000 in 1890. As development intensified in the 1880s, it also put pressure on sanitation, waste disposal and other health issues. A Sanitary Board was created on 14 May 1890 which was responsible for sanitation, upkeep of roads, lighting of street and other functions. This would eventually became the Kuala Lumpur Municipal Council. Kuala Lumpur was only 0.65 km2 in 1895, but it expanded to 20 km2 in 1903, and by the time it became a municipality in 1948 it had expanded to 93 km2, and then to 243 km2 in 1974 as a Federal Territory. In 1896, Kuala Lumpur was chosen as the capital of the newly formed Federated Malay States. A mixture of different communities settled in various sections of Kuala Lumpur. The Chinese mainly settled around the commercial centre of Market Square, east of the Klang River, and towards Chinatown. The Malays, Indian Chettiars, and Indian Muslims resided along Java Street (now Jalan Tun Perak). The Padang, now known as Merdeka Square, was the centre of the British administrative offices.

 

During World War II, Kuala Lumpur was captured by the Imperial Japanese Army on 11 January 1942. They occupied the city until 15 August 1945, when the commander in chief of the Japanese Seventh Area Army in Singapore and Malaysia, Seishirō Itagaki, surrendered to the British administration following the atomic bombings of Hiroshima and Nagasaki. Kuala Lumpur grew through the war, the rubber and tin commodity crashes and the Malayan Emergency, during which Malaya was preoccupied with the communist insurgency. In 1957, the Federation of Malaya gained its independence from British rule. Kuala Lumpur remained the capital through the formation of Malaysia on 16 September 1963.

 

On 13 May 1969, the worst race riots on record in Malaysia took place in Kuala Lumpur. The so-called 13 May Incident refers to the occurrence of violence between members of the Malay and the Chinese communities. The violence was the result of Malaysian Malays being dissatisfied with their socio-political status. The riots resulted in the deaths of 196 people, and led to major changes in the country's economic policy to promote and prioritise Malay economic development over that of the other ethnicities.

 

Kuala Lumpur later achieved city status in 1972, becoming the first settlement in Malaysia to be granted the status after independence. Later, on 1 February 1974, Kuala Lumpur became a Federal Territory. Kuala Lumpur ceased to be the capital of Selangor in 1978 after the city of Shah Alam was declared the new state capital. On 14 May 1990, Kuala Lumpur celebrated 100 years of local council. The new federal territory Kuala Lumpur flag and anthem were introduced. On 1 February 2001, Putrajaya was declared a Federal Territory, as well as the seat of the federal government. The administrative and judicial functions of the government were shifted from Kuala Lumpur to Putrajaya. Kuala Lumpur however still retained its legislative function, and remained the home of the Yang di-Pertuan Agong (Constitutional King).

 

GEOGRAPHY

The geography of Kuala Lumpur is characterised by the huge Klang Valley. The valley is bordered by the Titiwangsa Mountains in the east, several minor ranges in the north and the south and the Strait of Malacca in the west. Kuala Lumpur is a Malay term that translates to "muddy confluence" as it is located at the confluence of the Klang and Gombak rivers.

 

Located in the centre of Selangor state, Kuala Lumpur was previously under the rule of Selangor State Government. In 1974, Kuala Lumpur was separated from Selangor to form the first Federal Territory governed directly by the Malaysian Federal Government. Its location on the west coast of Peninsular Malaysia, which has wider flat land than the east coast, has contributed to its faster development relative to other cities in Malaysia. The municipality of the city covers an area of 243 km2, with an average elevation of 21.95 m.

 

CLOMATE AND WEATHER

Protected by the Titiwangsa Mountains in the east and Indonesia's Sumatra Island in the west, Kuala Lumpur has a tropical rainforest climate (Köppen climate classification Af), which is warm and sunny, along with abundant rainfall, especially during the northeast monsoon season from October to March. Temperatures tend to remain constant. Maximums hover between 32 and 33 °C and have never exceeded 38.5 °C, while minimums hover between 23.4 and 24.6 °C and have never fallen below 14.4 °C. Kuala Lumpur typically receives minimum 2,600 mm of rain annually; June and July are relatively dry, but even then rainfall typically exceeds 131 millimetres per month.

 

Flooding is a frequent occurrence in Kuala Lumpur whenever there is a heavy downpour, especially in the city centre and downstream areas. Smoke from forest fires of nearby Sumatra sometimes cast a haze over the region. It is a major source of pollution in the city together with open burning, emission from motor vehicles and construction work.

 

POLITICS

Kuala Lumpur is home to the Parliament of Malaysia. The hierarchy of authority in Malaysia, in accordance with the Federal Constitution, has stipulated the three branches, of the Malaysian government as consisting of the Executive, Judiciary and Legislative branches. The Parliament consists of the Dewan Negara (Upper House / House of Senate) and Dewan Rakyat (Lower House / House of Representatives).

 

ECONOMY

Kuala Lumpur and its surrounding urban areas form the most industrialised and economically, the fastest growing region in Malaysia. Despite the relocation of federal government administration to Putrajaya, certain government institutions such as Bank Negara Malaysia (National Bank of Malaysia), Companies Commission of Malaysia and Securities Commission as well as most embassies and diplomatic missions have remained in the city.

 

The city remains as the economic and business centre of the country. Kuala Lumpur is a centre for finance, insurance, real estate, media and the arts of Malaysia. Kuala Lumpur is rated as an alpha world city, and is the only global city in Malaysia, according to the Globalization and World Cities Study Group and Network (GaWC). The infrastructure development in the surrounding areas such as the Kuala Lumpur International Airport at Sepang, the creation of the Multimedia Super Corridor and the expansion of Port Klang further reinforce the economic significance of the city.

 

Bursa Malaysia or the Malaysia Exchange is based in the city and forms one of its core economic activities. As of 5 July 2013, the market capitalisation stood at US$505.67 billion.

 

The Gross Domestic Product (GDP) for Kuala Lumpur is estimated at RM73,536 million in 2008 with an average annual growth rate of 5.9 percent.[66] The per capita GDP for Kuala Lumpur in 2013 is RM79,752 with an average annual growth rate of 5.6 percent. The total employment in Kuala Lumpur is estimated at around 838,400. The service sector comprising finance, insurance, real estate, business services, wholesale and retail trade, restaurants and hotels, transport, storage and communication, utilities, personal services and government services form the largest component of employment representing about 83.0 percent of the total. The remaining 17 percent comes from manufacturing and construction.

 

The average monthly household income for Kuala Lumpur was RM4,105 (USD 1,324) in 1999, up from RM3,371 (USD 1,087) four years prior, making it 66% higher than the national average. In terms of household income distribution, 23.5% of households in the city earned more than RM5,000 (USD 1,613) per month compared to 9.8% for the entire country, while 8.1% earned less than RM1,000 (USD 323) a month.

 

The large service sector is evident in the number of local and foreign banks and insurance companies operating in the city. Kuala Lumpur is poised to become the global Islamic Financing hub with an increasing number of financial institutions providing Islamic Financing and the strong presence of Gulf's financial institutions such as the world's largest Islamic bank, Al-Rajhi Bank and Kuwait Finance House. Apart from that, the Dow Jones & Company is keen to work with Bursa Malaysia to set up Islamic Exchange Trade Funds (ETFs), which would help raise Malaysia's profile in the Gulf. The city has a large number of foreign corporations and is also host to many multi national companies' regional offices or support centres, particularly for finance and accounting, and information technology functions. Most of the countries' largest companies have their headquarters based here and as of December 2007 and excluding Petronas, there are 14 companies that are listed in Forbes 2000 based in Kuala Lumpur.

 

Other important economic activities in the city are education and health services. Kuala Lumpur also has advantages stemming from the high concentration of educational institutions that provide a wide-ranging of courses. Numerous public and private medical specialist centres and hospitals in the city offer general health services, and a wide range of specialist surgery and treatment that caters to locals and tourists.

 

There has been growing emphasis to expand the economic scope of the city into other service activities, such as research and development, which supports the rest of the economy of Malaysia. Kuala Lumpur has been home for years to important research centres such as the Rubber Research Institute of Malaysia, the Forest Research Institute Malaysia and the Institute of Medical Research and more research centres are expected to be established in the coming years.

 

DEMOGRAPHICS

Kuala Lumpur is the most populous city in Malaysia, with a population of 1.6 million in the city proper as of 2010. It has a population density of 6,696 inhabitants per square kilometre , and is the most densely populated administrative district in Malaysia. Residents of the city are colloquially known as KLites. Kuala Lumpur is also the centre of the wider Klang Valley conurbation (covering Petaling Jaya, Klang, Subang Jaya, Shah Alam, Gombak and others) which has an estimated metropolitan population of 7.2–7.5 million as of 2012.

 

Kuala Lumpur's heterogeneous populace includes the country's three major ethnic groups: the Malays, the Chinese and the Indians, although the city also has a mix of different cultures including Eurasians, as well as Kadazans, Ibans and other indigenous races from East Malaysia and Peninsula Malaysia.

 

Historically Kuala Lumpur was a predominantly Chinese, but recently the Bumiputra component of the city has increased substantially and they are now the dominant group. Most of Malays who considered as Bumiputra came from Sumatra and other parts of Indonesia archipelago. The majority of them Javanese, Minangkabaus and Buginese began arriving in Kuala Lumpur in the mid 19th century, in addition to Acehnese who arrived in the late 20th century. The population of Kuala Lumpur was estimated to be around three thousand in 1880 when it was made the capital of Selangor. In the following decade which saw the rebuilding of the town it showed considerable increase, due in large part to the construction of a railway line in 1886 connecting Kuala Lumpur and Klang.

 

A census in 1891 of uncertain accuracy gave a figure of 43,796 inhabitants, 79% of whom were Chinese (71% of the Chinese were Hakka), 14% Malay, and 6% Indian. Another estimate put the population of Kuala Lumpur in 1890 at 20,000. In 1931, 61% of Kuala Lumpur's 111,418 inhabitants were Chinese, and in 1947 63.5%. The Malays however began to settle in the Kuala Lumpur in significant numbers, in part due to government employment, as well as the expansion of the city that absorbed the surrounding rural areas where many Malays lived. between 1947 and 1957 the population of Bumiputras in Kuala Lumpur doubled, increasing from 12.5 to 15%, while the proportion of Chinese dropped. The process continued after Malayan independence with the growth of a largely Malay civil service, and later the implementation of the New Economic Policy which encouraged Malay participation in urban industries and business. In 1980 the population of Kuala Lumpur had reached over a million, with 52% Chinese, 33% Malay, and 15% Indian. From 1980 to 2000 the number of Bumiputras increased by 77%, but the Chinese still outnumbered the Bumiputras in Kuala Lumpur in the 2000 census at 43% compared to Bumiputras at 38%. By the 2010 census, according to the Department of Statistics and excluding non-citizens, the percentage of the Bumiputera population in Kuala Lumpur has reached around 45.9%, with the Chinese population at 43.2% and Indians 10.3%.A notable phenomenon in recent times has been the increase of foreign residents in Kuala Lumpur, which rose from 1% of the city's population in 1980 to about 8% in the 2000 census, and 9.4% in the 2010 census. These figures also do not include a significant number of illegal immigrants. Kuala Lumpur's rapid development has triggered a huge influx of low-skilled foreign workers from Indonesia, Nepal, Burma, Thailand, Bangladesh, India, Sri Lanka, Philippines, and Vietnam into Malaysia, many of whom enter the country illegally or without proper permits.Birth rates in Kuala Lumpur have declined and resulted in the lower proportion of young people falling below 15 years old category from 33% in 1980 to slightly less than 27% in 2000.[69] On the other hand, the working age group of 15–59 increased from 63% in 1980 to 67% in 2000. The elderly age group, 60 years old and above has increased from 4% in 1980 and 1991 to 6% in 2000.

 

Kuala Lumpur is pluralistic and religiously diverse. The city has many places of worship catering to the multi-religious population. Islam is practised primarily by the Malays and the Indian Muslim communities. Buddhism, Confucianism and Taoism are practised mainly among the Chinese. Indians traditionally adhere to Hinduism. Some Chinese and Indians also subscribe to Christianity.

 

As of 2010 Census the population of Kuala Lumpur is 46.4% Muslim, 35.7% Buddhist, 8.5% Hindu, 5.8% Christian, 1.1% Taoist or Chinese religion adherent, 2.0% follower of other religions, and 0.5% non-religious.

 

Bahasa Malaysia is the principal language in Kuala Lumpur. Kuala Lumpur residents are generally literate in English, with a large proportion adopting it as their first language. It has a strong presence, especially in business and is a compulsory language taught in schools. Cantonese and Mandarin are prominent as they are spoken by the local majority Chinese population. Another major dialect spoken is Hakka. While Tamil is dominant amongst the local Indian population, other Indian languages spoken include Telugu, Malayalam, Punjabi and Hindi. Beside the Malay language, there are a variety of languages spoken by Indonesian descent, such as Minangkabau and Javanese.

 

EDUCATION

According to government statistics, Kuala Lumpur has a literacy rate of 97.5% in 2000, the highest rate in any state or territory in Malaysia. In Malaysia, Malay is the language of instruction for most subjects while English is a compulsory subject, but as of 2012, English is still the language of instruction for mathematics and the natural sciences for certain schools. Some schools provide Mandarin and Tamil as languages of instruction for certain subjects. Each level of education demands different skills of teaching and learning ability.Kuala Lumpur contains 13 tertiary education institutions, 79 high schools, 155 elementary schools and 136 kindergartens.

 

WIKIPEDIA

Time has been moving pretty slowly once again. As of now I'm more than 80% of the way to owning one of my favorite cameras. I'm getting rid of the one single camera that got me into digital photography, the Nikon D40. It's been a hell of a journey and parting is always a little tough. However, the longer I wait, the less it'll sell for. I already have the D7000 which is decades ahead in terms of ISO performance and the like.

 

I haven't had many chances to photograph because of school and the cold weather we've been having around here. All I know is that my next big project will be a time lapse from a specific location in downtown Chicago. It'll have to wait 'till Summer, though. Getting where I want to go will be a pain in the you know what as you're not technically allowed to be on the rooftop of this specific location. However, photography is all about finding new places and exploring all the opportunities available. What's the worst that could happen?

 

This image was taken a while back when I traveled to the "Willis" tower here in downtown Chicago, Illinois. This was shot through very dirty glass so a lot of minute processing had to be done to take out all the little imperfections. I decided to leave this in B&W because color didn't give it much of an effect.

 

I'll try to bring the camera around more with me to photograph. School has more of an importance at this specific point in time, but photography will always be my next priority. Hope you've all been enjoying winter as much as I have. So far, Chicago has seen only "baby" snow with no real major snowstorms. I'm sure that's all about to change soon.

 

That brings me back to more automotive shoots. Friend picked up some new wheels so I'll be focused on automotive shoots in the Summer.

When I woke up this morning , the sun just came out and its light was still orangish. The room was heated and warm (22C) however, the outside was much colder (8C brrrrr....) hence the condensation. I quickly grabbed my camera to capture this magic moment and when I uploaded the file to flickr, i thought about Cat Stevens and his song - Morning Has Broken - Live 1973

"Heels & Seams" November 2023 - the last event of the year

Much has been said and published on Tornado, so in short, the A1 Steam Locomotive Trust was formed to construct this fine steam locomotive built at Darlington between 1994 - 2008. All the original members of the 'Peppercorn' class succumbing to the 'scrapman'. 'Tornado' is seen here approaching Kirkby Stephen when operating ‘The Viking Venturer’ 1Z65 1455 York - Linlithgow, one way railtour, on 20/07/2021. The wreath on the front was in memory of a former member of the A1 Trust, who had sadly passed away. 'Pushing' and just seen at the rear, is West Coast Railways Brush Type-4 - 47813. It's previous operator was Rail Operations Group. It was built at Brush Falcon Works, entering service with British Railways, on 06/03/1964. © Peter Steel 2021.

No snow to speak of, but it's been rainy and 30 degrees for 36 hours.

THE STRICKLAND FAMILY HAS LIVED AT SIZERGH FOR MORE THAN 750 YEARS, AND IT REMAINS THEIR HOME TODAY. SET IN LARGE, BEAUTIFULLY LANDSCAPED GARDENS AND BASED ON AN IMPRESSIVE 13TH CENTURY SOLAR TOWER.

SIZERGH CASTLE ISN’T REALLY A CASTLE AT ALL. ALTHOUGH IT HAS A LARGE DEFENSIVE SOLAR TOWER, A POTENT SYMBOL OF THE POWER OF THE STRICKLAND FAMILY THROUGHOUT THE MEDIEVAL PERIOD, IT IS REALLY JUST A GRAND COUNTRY HOUSE. PROMINENT PARTS OF THE HOUSE DATE FROM THE ELIZABETHAN, INCLUDING THE DARK WOOD PANELLED INTERIORS, AND GEORGIAN-ERAS.

THE HOUSE IS SET IN A LARGE COUNTRY PARK, THE FIRST, DRAMATIC, SIGHT OF THE BUILDING COMES AS YOU WALK ACROSS THE PARK FROM THE SOUTH. THE LONG WALK THROUGH THE GROUNDS, PASSING SOME LOVELY OLD TREES, GIVES YOU SOME IDEA OF THE FORMER WEALTH OF THE FAMILY THAT LIVED HERE.

MUCH HISTORY IS BOUND UP IN SIZERGH CASTLE, INCLUDING THE POLITICAL AND RELIGIOUS TURMOIL OF THE 17TH AND 18TH CENTURIES. UNTIL THE END OF THE 18TH CENTURY, THE STRICKLAND FAMILY WERE DEEPLY INVOLVED IN THE EVENTS OF ENGLISH HISTORY. DESPITE HAVING A CENTRAL ROLE IN THIS TURMOIL, THEY MANAGED TO RETAIN OWNERSHIP OF SIZERGH CASTLE UNTIL THE 20TH CENTURY. THE FAMILY ‘GAVE’ THE HOUSE TO THE NATIONAL TRUST IN 1950, BUT NEGOTIATED A PRETTY GOOD DEAL. THEY CONTINUE TO LIVE THERE AND PUBLIC ACCESS IS RESTRICTED TO FOUR HOURS PER DAY, FIVE DAYS PER WEEK.

THE STRICKLAND FAMILY ARRIVED IN ENGLAND AS PART OF THE NORMAN CONQUEST, AND WERE GRANTED LAND IN CUMBRIA. SIZERGH CASTLE CAME INTO THEIR HANDS THROUGH MARRIAGE. THOMAS STRICKLAND CAME TO PROMINENCE DURING THE BATTLE OF AGINCOURT IN 1415, CARRYING THE FLAG OF ST. GEORGE (A GREAT HONOUR APPARENTLY). MORE IMPORTANTLY, STRICKLAND BROUGHT WITH HIM A COMPLEMENT OF ARCHERS. THE BOWMEN OF KENDAL WERE INSTRUMENTAL IN THE ENGLISH VICTORY AGAINST OVERWHELMING FRENCH ODDS.

 

Originally intended for Leicester, York has taken delivery of Wright Streetdeck SK17 HHD - this is a demonstrator for various First fleets as it is a series 3 Micro Hybrid with stop-start technology. The main driveline is as a Euro 6 compliant diesel bus, but the air compressor is electric (not driven off the driveshaft as is usually the case) and a second alternator is present - when the brakes are applied the energy that would otherwise be lost in braking is recovered, stored, and used to power the compressor and saloon lighting; as this saves those items not having to be powered from the engine it gives fuel efficiency savings of about 10-15%.

It has been at York for 2 weeks currently, however this is to be at York for about 4 months to stand in for Gemini 2HEV's 39001-4 which are to be returned to Wrights one by one in order to have their batteries replaced and some electricial issues looked at. Today it's back on the number 1 route and is seen here at the railway station - note the offside advert has already been changed after only 1 week of the Homesense advert having been displayed.

has posted this as her new fb photo!! 2/100

Manchester has seen large numbers of visitors over the past few days as the city again played host to a major political conference.

 

Chief Superintendent John O’Hare said: “Over the past five days Manchester City Centre has played host to the Conservative Party Conference which saw more than 12,000 delegates visit our city.

 

“This is a complex and challenging security and public order operation which requires a high degree of partnership activity and the highest levels of professionalism throughout.

 

“As is the norm, there have been elements of protest throughout the conference period - 30,000 people marched through the city on Sunday alone.

 

“The vast majority of people attending protests did so in the spirit of their causes, worked with us to make sure they could voice their opinions in a safe manner and with minimal disruption to others.

 

“On the occasions where individuals crossed the line we have taken positive action and 11 people have been arrested as a result of unacceptable behaviour over the past few days.

 

“Throughout this operation officers have worked tirelessly to protect delegates, facilitate the protests, and keep our city safe.

 

“I am proud of all our officers and staff. They have all performed their duties to the highest of standards and acted in a professional and fair manner throughout.

 

“I also want to thank everyone who lives in, works in or was visiting the city centre while this operation has been taking place for their patience, support and co-operation.”

To find out more about Greater Manchester Police please visit our website.

www.gmp.police.uk

 

You should call 101, the national non-emergency number, to report crime and other concerns that do not require an emergency response.

 

Always call 999 in an emergency, such as when a crime is in progress, violence is being used or threatened or where there is danger to life.

 

You can also call anonymously with information about crime to Crimestoppers on 0800 555 111. Crimestoppers is an independent charity who will not want your name, just your information. Your call will not be traced or recorded and you do not have to go to court or give a statement.

    

A very large and magnificent monument against the south wall of the nave, originally under the north arch of the south transept but removed to its present position in 1867. It consists of a panelled altar tomb on which are recumbent effigies of a man and wife, the former in armour with a long cloak and ruff. At the feet of the woman's figure is a kneeling figure of a daughter at prayer-desk and facing east. On either side of the tomb is a large obelisk with ball finial and spike and standing on a panelled pedestal. Behind the effigies is a wall canopy with two round arches with coffered soffits having cherub-head keystones and supporting an entablature with the cornice brought forward on four shaped brackets. The back of the arched recesses has carved enrichment, two inscribed tablets and two shields of arms and in the middle spandrel a cartouche of arms. Above the cornice is a centre-piece with carved pilasters and an achievement of arms; flanking the centre-piece are cartouches with shields of arms.

 

Arms:

 

(i) (Argent) two gimel bars sable between three spread-eagles sable (Spencer).

 

(ii) The same.

 

(iii) Quarterly, I, sable a leopard argent; 2, sable three roses argent; 3, azure a cheveron or between three falcons' heads razed or; 4, gules three pales or within a border or charged with roundels sable.

 

(iv) As (i).

 

(v) (i) impaling (iii).

 

(vi) As (iii).

 

Crests: (a) a falcon rising; (b) a lion's head razed.

 

In the left-hand recess behind the recumbent effigies:

 

Hic sitvs est Ioannes Spencer

Eqves avratvs, civis, & senator

Londinensis, eivsdemq civitatis

prætor anno d'ni mdxciiii

qvi ex Alicia Bromfeldia

vxore vnicam reliqvit filiam

Elizabeth Gvilielmo Baroni

Compton envptam, obiit 3o

die martii anno salvtis mdcix

 

In the right-hand recess:

 

Socero bene merito

Gvilielmvs baro Compton

gener posvit

 

An inscription at the foot of the male effigy records the fact that the tomb originally stood in the northern arch of the south transept, and was removed to its present position, restored and repaired in 1867 by Charles, 3rd Marquis of Northampton.

 

"Survey of London: volume 9: The parish of St Helen, Bishopsgate, part I (1924)" by Minnie Reddan and Alfred W. Clapham.

 

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SPENCER, Sir JOHN (d. 1610), lord mayor of London, was the son of Richard Spencer of Waldingfield in Suffolk. He came to London, and was so successful as a merchant that he became known as ‘Rich Spencer.’ His trade with Spain, Turkey, and Venice was very large (State Papers, Spanish, 1568–79 p. 590, Dom. 1591–4 p. 59), and he was accused in 1591 of engrossing, with two other merchants, the whole trade with Tripoli (ib. p. 67). This lends some justification for the charge made in a little book ‘written by D. Papillon, Gent,’ that Spencer became by the practice of merchandise ‘extraordinary rich, but it was by falsifying and monopolising of all manner of commodities’ (Vanity of the Lives and Passions of Men, 1651, p. 48). The same writer relates the story of a plot by a pirate of Dunkirk, with twelve of his crew, to carry off Spencer and hold him to ransom for over 50,000l. Leaving his shallop with six of his men in Barking Creek, he came with the other six to Islington, intending to seize the merchant on his way to his country house at Canonbury, which Spencer had purchased of Thomas, lord Wentworth, in 1570. The plot was frustrated by Spencer's detention that night on important business in the city. Queen Elizabeth is said to have visited him at Canonbury in 1581 (Nichols, Hist. of Canonbury House, 1788, p. 12).

 

Spencer was a member of the Cloth workers' Company, and was elected alderman of Langbourn ward on 9 Aug. 1587. He served the office of sheriff in 1583–4, and that of lord mayor in 1594–5. During his shrievalty he was engaged in hunting down papists in Holborn and the adjoining localities, and had to justify before the council the committal of A. Bassano and other of her majesty's musicians (State Papers, Dom. 1581–90, pp. 198, 202). On entering upon his mayoralty at the close of 1594 great scarcity prevailed, and Spencer sent his precept to the city companies to replenish their store of corn at the granaries in the Bridge House for sale to the poor. He stoutly resisted a demand by Admiral Sir John Hawkins for possession of the Bridge House for the use of the queen's navy and baking biscuits for the fleet (Welch, Hist. of the Tower Bridge, p. 99).

 

He kept his mayoralty at his town residence in Bishopsgate Street, the well-known Crosby Place, which he had purchased in a dilapidated state from the representatives of Antonio Bonvisi, and restored at great cost. In this sumptuous mansion during the course of 1604 Spencer entertained both the Duc de Sully (then M. de Rosny), while ambassador to England, and the youngest son of the Prince of Orange, with Barnevelt and Fulke, who came on a mission from Holland (Stow, Survey of London, 1755, i. 435). Towards the close of his mayoralty he boldly asserted the city's right, which it was feared the crown would invade, to freely elect a recorder. Before the close of his mayoralty Spencer received the honour of knighthood.

 

By his wife, Alice Bromfield, Spencer had an only child, Elizabeth, who in 1598 was sought in marriage by William, second lord Compton (afterwards first Earl of Northampton). Spencer strongly disapproved of the match, but Compton's influence at court enabled him to procure Spencer's imprisonment in the Fleet in March 1599 for ill-treating his daughter (State Papers, Dom. 1598–1601, p. 169). The young lady was ultimately carried off by her lover from Canonbury House in a baker's basket. The marriage quickly followed, but the alderman naturally declined to give his daughter a marriage portion. When, in May 1601, his daughter became a mother, he showed no signs of relenting (ib. 1601–3, p. 45). But some reconciliation apparently took place soon afterwards, it is said, through the interposition of Elizabeth. In May 1609 Spencer refused to contribute to an aid for James I on behalf of the young Prince Henry (ib. 1603–10, p. 508); he also delayed his contribution of 200l. to the amount subscribed by the Clothworkers' Company to the Ulster settlement, which had to be paid by his executors (Remembrancia, p. 172). Spencer was president of St. Bartholomew's Hospital from 1603 to his death.

 

He died, at an advanced age, on 3 March 1609–10, and his widow only survived him till 27 March. He was buried on 22 March, and Dame Alice on 7 April, in his parish church of St. Helen, Bishopsgate, where a fine monument exists to his memory. His funeral was on a most sumptuous scale (Winwood, State Papers, iii. 136). His fortune was variously estimated at from 500,000l. to 800,000l., and the splendid inheritance is said for the time to have turned the brain of his son-in-law, Lord Compton. Among other estates, he was possessed of the manors of Brooke Hall, Bower Hall, and Bocking, which he obtained from the queen on 1 Aug. 1599. True to the last to his parsimonious principles, Spencer left none of his immense wealth to objects of public benevolence or utility.

 

*

 

In the 16th century there had been a tendency to depict armour in a slightly fanciful, manneristic way. It was during the 16th century that wearing armour on the battlefield gradually lost popularity, and so did the realistic depiction of it. Still, realistically depicted armour as well as the more fanciful style lived happily together.

Sir John wears plain, functional armour of the early 17th century. It looks like a mixture of both styles: the overall silhouette is correct, every single piece of armour he wears was actually worn, but the shape of most pieces is quite crude, the carver hasn't paid much attention to detail.

  

Realistically depicted armour in a 17th century effigy can be seen in Maastricht www.flickr.com/photos/roelipilami/1476883118/in/set-72157...

And an example of the fanciful style in a Belgian effigy: www.flickr.com/photos/roelipilami/1475764991/in/set-72157...

Junagarh Fort (Rajasthani: जुनाग्द क़िला) is a fort in the city of Bikaner, Rajasthan, India. The fort was originally called Chintamani and was renamed Junagarh or "Old Fort" in the early 20th century when the ruling family moved to Lalgarh Palace outside the fort limits. It is one of the few major forts in Rajasthan which is not built on a hilltop. The modern city of Bikaner has developed around the fort.

 

The fort complex was built under the supervision of Karan Chand, the Prime Minister of Raja Rai Singh, the sixth ruler of Bikaner, who ruled from 1571 to 1611 AD. Construction of the walls and associated moat commenced in 1589 and was completed in 1594. It was built outside the original fort of the city, about 1.5 kilometres from the city centre. Some remnants of the old fort are preserved near the Lakshmi Narayan temple.

 

Historical records reveal that despite the repeated attacks by enemies to capture the fort, it was not taken, except for a lone one-day occupation by Kamran Mirza. Kamran was the second son of the Mughal Emperor Babur who attacked Bikaner in 1534, which was then ruled by Rao Jait Singh. In the battle, the Mughals were defeated by Rathors. Kamran then returned to Lahore.

 

The 5.28 hectares large fort precinct is studded with palaces, temples and pavilions. These buildings depict a composite culture, manifest in the mix of architectural styles.

 

GEOGRAPHY

Junagarh fort is located in the arid region of the Thar desert of Rajasthan bordered on the northwest by the Aravalli range, a range of mountains in western India. Part of the desert area is in Bikaner city, which is one of the three desert triangle cities; the other two cities are Jaisalmer and Jodhpur. The name of the place where Bikaner city with its forts was established was then known as Jungladesh.

 

HISTORY

Before the present Junagarh Fort was built, an old stone fort existed in the city. This fort was built in 1478 by Rao Bika who established the city of Bikaner in 1472. Rao Bika was the second son of Maharaja Rao Jodha of the Rathor clan, the founder of Jodhpur city. He conquered the large arid lands to the northern region of Rajasthan to set up his domain. As the second son of Jodha he had no chance of inheriting his father’s territory of Jodhpur or to the title of Maharaja. He, therefore, reconciled and decided to build his own kingdom at Bikaner at the place then called "Jungladesh". Bikaner, though a partly of the Thar Desert, was considered an oasis on the trade route between Central Asia and the Gujarat coast since it had adequate spring water sources. Bika’s name was thus tagged to the Bikaner city as well as to the then state of Bikaner (“the settlement of Bika”) that he established. The history of Bikaner and the fort within it thus start with Bika. It was only about 100 years later that Bikaner’s fortunes flourished under Raja Rai Singhji, the sixth ruler of Bikaner, who ruled from 1571 to 1611. During the Mughal Empire’s rule in the country, he accepted the suzerainty of the Mughals and held a high position of an army general in the court of Emperor Akbar and his son Emperor Jahangir. His successful war exploits by way of winning half of Mewar kingdom won him accolades and rewards from the Mughal emperors. He was gifted the jagirs (lands) of Gujarat and Burhanpur. With the large revenue earned from these jagirs, he built the Junagarh fort on a plain land, which has an average elevation of 230 m. The formal foundation ceremony for the fort was held on 17 February 1589 and the fort was completed on 17 January 1594. Raja Rai Singhji, was an expert in arts and architecture and the knowledge that he acquired during his several sojourns to several countries are amply reflected in the numerous monuments he built in the Junagarh fort. Thus the fort, a composite structure, became an outstanding example of architecture and a unique centre of art, amidst the Thar desert.

 

Karan Singh who ruled from 1631 to 1639, under the suzerainty of the Mughals, built the Karan Mahal palace. Later rulers added more floors and decorations to this Mahal. Anup Singh, who ruled from 1669–98, made substantial additions to the fort complex, with new palaces and the Zenana quarter (royal dwelling for females). He refurbished the Karan Mahal with a Diwan-i-Am (public audience hall) and called it the Anup Mahal. Gaj Singh who ruled from 1746 to 1787 refurbished the Chandra Mahal (the Moon palace). Following him, Surat Singh ruled from 1787 to 1828 and he lavishly decorated the audience hall (see picture in info box) with glass and lively paintwork. Dungar Singh who reigned from 1872 to 1887 built the Badal Mahal (the weather palace) named so in view of a painting of falling rain and clouds (a rare event in arid Bikaner). Ganga Singh who ruled from 1887 to 1943 built the Ganga Niwas Palace, which has towers at the entrance patio. This palace was designed by Sir Samuel Swinton Jacob. Ganga Singh’s son Sadul Singh succeeded his father in 1943 but acceded to the Union of India in 1949. He died in 1950.

 

Bikaner came under the suzerainty of the British Raj under a treaty of paramountcy signed in 1818, where after the Maharajas of Bikaner invested heavily on refurbishing their Junagarh fort. However, during the 18th century, before this treaty was signed, there was internecine war between rulers of Bikaner and Jodhpur and also amongst other Thakur, which was put down by the British troops. It is reported that during the attack by Jodhpur army, of the two entrances to the fort (one in the east and the other in the west), the eastern entrance and the southern rampart were damaged; marks of cannonballs fired are seen on the southern façade of the fort.

 

Ganga Singh was the best-known king among the Rajasthan princes. A favourite of the British Raj, he earned the title of Knight Commander of the Star of India. He served as a member of the Imperial War Cabinet, represented the country at the Imperial First World War Conferences and the British Empire at the Versailles Peace Conference and was aware of the shift of fortunes in the World War II but died in 1943, before the war was won by the allies. His contribution to the building activity in Junagarh involved separate halls for public and private audience in the Ganga Mahal and a durbar hall for formal functions. The hall where he held his Golden Jubilee as a ruler of Bikaner is now a museum. He also got a new palace - north of Junagarh fort - designed and built by Swinton, the third of the new palaces built in Bikaner and named it Lalgarh Palace in the name of his father and shifted his residence from Junagarh fort to this palace in 1902. The royal family still lives in a special suite in the Lalbagh palace, which they have converted into a heritage hotel.

 

STRUCTURES

The structures built within the Junagarh fort are the palaces and temples, which are made of red sandstone (Dulmera) and marble. The palaces are described as picturesque with their assortment of courtyards, balconies, kiosks and windows. The fort, the temples and the palaces are preserved as museums and provide insight into the grandiose living style of the past Maharanas of Rajasthan. The fort is called “a paradox between medieval military architecture and beautiful interior decoration”.

 

OVERVIEW

The massive fort built in the plains of Bikaner has a rectangular (quadrangular) layout with a peripheral length of 986 m. The fort walls are 4.4 m wide and 12 m in height. It encompasses an area of 5.28 ha. It was surrounded by a moat which was 6.1–7.6 m deep with a base width of 4.6 m and top width of 9.1 m. However, the moat no longer exists. The fort is well fortified with 37 bastions (‘burj’ in local language) and seven gates (two are main gates) to counter enemy attacks. The fort was built as a “new stronghold” outside of the ruins of an old fort built by Rao Bika and on the periphery of the Bikaner city walls (1.5 kilometres from the city centre); the old fort was demolished a century after it was built.

 

The fort with seven gates contains several palaces, pavilions and many temples of Hindu and Jain religions - the earliest dated to the 16th century. A major feature of the fort is the stone carving done in red and gold coloured sandstones. The interiors of the palaces are decorated and painted in traditional Rajasthani style. The Junagarh palaces have a large number of rooms, as every king built his own separate set of rooms, not wanting to live in his predecessors’ rooms. These structures were considered as “at par with those of Louis’s France or of Imperial Russia”. Several types of architectural style are discerned in the fort complex and hence it is called a true depiction of composite culture. The earliest style is of Rajput architecture, defined by Gujarati and Mughal architectural influence reflecting the association with Mughal rulers, the second type is of semi-western architecture reflecting British influence, and finally the revivalists Rajput architecture that evolved particularly during the rule of Maharaja Ganga Singh. Only the most representative of all these architectural styles are on display for visitors. Thus, the unique monuments on display in the Junagarh Fort represent sixteen successive generations of the rulers of Bikaner, starting from the end of the 16th century.

 

GATES

While the main entry gate was Karan Pol or Parole, facing east, the current gate of entry is called Suraj Pol (meaning the Sun gate), 'pol' also colloquially spelt prol, built in gold coloured or yellow sandstone, unlike the other gates and buildings built in red sandstone. It is the east facing gate permitting the rising Sun’s rays to fall on the gate, which is considered a good omen. The doors of this gate are strengthened with iron spikes and studs to prevent ramming by elephants during an attack. At the entrance to the gate, two red stone statues of elephants with mahouts stand as sentinels. The gate was also the location for announcing the arrival and departure of royalty by musicians playing the trumpet from a gallery in the gate. The other gates are Karan Pol, Daulat Pol, Chand Pol (a double gate) and Fateh Pol; these provided access to various monuments in the fort. The Karan Pol gate is also braced with iron spikes to prevent battering of the gate by elephants. To the right of this gate is Daulat Pol. Forty-one hand imprints are seen on the Daulat Pol gate wall, in red colour, of the wives of the Maharajas of Bikaner, who committed sati (self immolation) on the funeral pyres of their husbands who died in battle.

 

Between the main gate and the palace, there is a quadrangle, and then another gate called the Tripolia gate (triple gateway) before accessing the royal chambers. Next to this gate is a small temple called the Har Mandir, where the Royal family used to offer worship. In the quadrangle, which houses a large pavilion with a water pool built in Carrara Italian marble. The Karan Mahal, where public audience was held in the Diwan-i-Am by Karan Singh (1631–39) and his successors till the 20th century, can also be seen in the same quadrangle.

 

TEMPLES

Har Mandir temple was the royal chapel - private temple of the royal family. The royal family celebrated the Hindu festival of Dussera and Gangaur here, apart from celebrating other family functions such as birthdays and marriages. In the Dussera celebrations, weapons and horses were worshipped here. The main deities worshipped in this temple are the Hindu deities Lakshmi Narayan, a combined representation of god Vishnu and his consort Lakshmi.

 

The Ratan Behari temple located near the Junagarh Fort, was built in 1846 by the 18th ruler of Bikaner. It was built in Indo-Mughal architectural style using white marble. The Hindu god Krishna is deified in this temple.

 

PALACES

Karan mahal (Public Audience Hall) was built by Karan Singh in c.1680 to mark his victory over the Mughal Emperor Aurangzeb. It is considered as one of the most exquisite palaces built with gardens, which displays the aesthetic sensibilities of the royalty of Rajasthan. It has stained glass windows and intricately carved balconies built in stone and wood fluted columns. Later Rajas, Anup Singh and Surat Singh, also added lot of glitter to this palace with inlaid polychrome glass, intricate mirror patterns, and red and gold paint. In the coronation chamber, there is a shored up alcove, which was used as a throne.

 

Phool Mahal ("Flower Palace") is the oldest part of the palace and was built by king Raja Rai Singh of Bikaner, who ruled between 1571-1668.

 

Anup Mahal is a multi-storey structure, which functioned as the administrative headquarters of the kingdom. It has ornate wooden ceilings with inlaid mirrors, Italian tiles, and fine lattice windows and balconies. It has some gold leaf paintings. It is considered as one of the “grandest construction”.

 

Chandra Mahal has the most luxurious room in the palace, which houses gold plated deities and paintings inlaid with precious stones. In the royal bedroom, mirrors have been strategically placed so that the Maharaja could see from his bed, any intruder entering his room.

 

Ganga Mahal was built in the 20th century by Ganga Singh who reigned for 56 years from 1887 to 1943, has a large durbar hall known as the Ganga Singh Hall that houses the Museum. The museum has exhibits of war weaponry and also a World War I aeroplane (biplane), which is stated to be well maintained.

 

Badal Mahal (The weather palace) is part of the Anup Mahal extensions. It has paintings of Shekhawati Dundlod chiefs paying respects to the Maharaja of Bikaner in different types of turbans. Photos of people standing on nails, wood, swords and saws are also depicted here – a display of faith and endurance. The walls in this palace depict fresco paintings of the Hindu god Krishna and his consort Radha amidst the rain clouds.

 

Bikaneri Havelies located both within and outside the fort in the Bikaner city’s by lanes are also of unique architectural style in home architecture. Aldous Huxley who visited these havelis reportedly said “They are the pride of Bikaner.”

 

FORT MUSEUM

The museum within the fort called the Junagarh Fort Museum was established in 1961 by Maharaja Dr.Karni Singhji under the control of "Maharaja Rai Singhji Trust". The Museum exhibits Sanskrit and Persian manuscripts, miniature paintings, jewels, royal costumes, farmans (royal orders), portrait galleries, costumes, headgear and dresses of gods’ idols, enamelware, silver, palanquins, howdahs and war drums. The museum also displays armoury that consists of one of the assorted collection of post medieval arms.

 

MAHARAJA RAI SINGHJI TRUST

Maharaja Rai Singhji Trust has been set up by the 'Royal family of Bikaner' with the basic objective to showcase the fort with professional inputs in various areas and to improve the experience for visitors. Another objective is to promote education and research scholarships, cultural activities, setting up of libraries and integration with other such trusts.

 

WIKIPEDIA

I was born in Norfolk and lived in Suffolk. So I thought I knew those two counties. But of course there is more to Norfolk than Norwich, Cromer, Yarmouth and Kings Lynn, as there is to Suffolk than Ipswich, Lowestoft, Stowmarket and Bury St. Edmunds. And so on My friend, Simon K, runs a fabulous website, which I link to on EA churches, and on his Suffolk Church page he has visited 707 Suffolk churches, and 909 Norfolk churches. That is a lot of churches for two counties to share, and many of those churches are ancient, flint built, round towered or have wall paintings, wooden roof angels or something worth the effort of going to see or seeking out the keyholder to gain access.

 

What I mean is that there is no way someone who only had their own car until 1984, and had little interest in churches or parishes could have heard of most of the parishes in the two counties, and so a parish church like St George.

 

I saw St George from the main road, I was taking a short cut to join the A14 and from there to the A12 and south on what I hoped my my last trip of the year to lowestoft as Mother is now out of hospital and in the care of district nurses in order to get put back on her feet.

 

So I saw the tower of St George from about half a mile away, and thought I had enough time to go over and see inside if I could.

 

I parked at the end of a cul-de-sac of new bungalows, and as I walk up the bank to the gate into the churchyard, the clean lines of the tower, well, towered over me.

 

In the porch I tried the door and found it locked, but the keyholder list made it clear that the nearest one, at Christmas Cottage, was just over the road. So, why not try, Ian?

 

I went to the cottage and rang the bell. I had to fill out my details in a ledger, a sensible measure. But I showed by driving licence to prove that I was who I claimed. Little did I know the small village I lived in had been noticed. More of that in a minute.

 

Inside St George, you eye is stolen by the fabulous pew ends; animals of all kinds, real and imaginary, and most had not been defaced, only those of obvious human form. One with the body of a chicken but a clear human face had been left alone, thus is the madness of the puritan's mind.

 

I decided that I would record every pew end figure, and many whole pew ends so wonderful that they were.

 

There is the feint outline of a huge wall painting, Simon says it was of St. Christopher. It would have been most impressive when freshly painted. There is also a fine set of misericords.

 

St George's glory is the altarpiece, into detail Simon goes below. It is alarmed, so you cannot look at them too closely, sadly, but such is a sign of the times.

 

I took the keys back, and the lady of the house came to speak to me as she had been told by her husband that I was from Cliffe in Kent, which is where her family is from. Sadly, I am not from, nor live in Cliffe. For once there was indeed two Cliffs in Kent, one on the Hoo Peninsular, where her family is from, and one near to Dover. Many years ago, Cliffe near to Dover was called WestCliffe to differentiate it from its namesake further north. I explained this to her, but said St Helen in Cliffe is one of my favourite Kent churches, built of alternate layers of black and light flints and stone, in sunlight it glistens and sparkles.

 

Although St George here in Stowlangtoft is a fine church, it is in a poor state of repair, and is due to be made redundant in the new year. Always sad when that happens to a parish church, but it is likely to be taken over by the CCT, but then who will volunteer to keep it tidy when the old wardens and keyholders are too old.

 

Stowlangtoft is a fabulous church and so glad am I that I spent 40 minutes of my time to visit it. Go to see it now before it is too late!

 

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In the summer of 2003, this website became a six-part series on BBC Radio Suffolk. Something I said in the fourth programme, about Hessett, generated a fair amount of correspondence. Referring to the way many churches were restored in the 19th century, I observed that when we enter a medieval church, we are encountering a Victorian vision of the medieval; even when the actual furnishings and fittings are medieval, the whole piece is still a Victorian conception.

 

People wrote to me and said things like "but in that case, Simon, how do we know what was there originally and what wasn't?". To which my reply was the enigmatic "assume that nothing is as it first appears, as Sherlock Holmes said". And if he didn't, then he should have done.

 

A prime example of a church that assumes a continuity that may not actually be the truth is here in the flat fields between Woolpit and Ixworth. This part of Suffolk can be rather bleak, especially in late October, but England's finest summer and autumn for decades had left the churchyard here verdant and golden, as beautiful a place as any I'd seen that year. The church is large, and sits on a mound that has been cut down on one side by the road. I walked up the slope, past the memorial to the art critic Peter Fuller and his unborn son, which never fails to move me. It is by the sculptor Glynn Williams, and Sister Wendy Beckett says of it that it cannot be pinned down and encapsulated, it defeats the categories of the mere mind and sings to us of our deeper self.

 

Overwhelmed as you may be by it, don't fail to spot the broken window tracery that has been used to build the wall here, for thereby hangs a tale.

 

St George, in case you don't know, is one of the great Suffolk churches. Although it may externally appear a little severe, and is by no means as grand as Blythburgh, Long Melford and the rest, it is a treasure house of the medieval inside. Unusually for a church of its date, it was all rebuilt in one go, in the late 14th century, and the perpendicular windows are not yet full of the 'walls of glass' confidence that the subsequent century would see. The tracery appears to have been repaired, and possibly even renewed, which may explain why there is broken medieval tracery in the churchyard wall. However, it doesn't take much to see that the tracery in the wall is not perpendicular at all, but decorated. So it may be that the broken tracery is from the original church that the late 14th century church replaced. But the wall isn't medieval, so where had it been all those years?

 

Another survival from the earlier church is the font. It also asks some questions. Unusually, it features a Saint on seven of the panels, Christ being on the westwards face. Mortlock dates it to the early 14th century, and the Saints it shows are familiar cults from that time: St Margaret, St Catherine, St Peter and St Paul, and less commonly St George. The cult of St George was at its height in the early years of the 14th century. Mortlock describes the font as mutilated, and it certainly isn't looking its best. But I think there is more going on here than meets the eye. Fonts were plastered over in Elizabethan times, and only relief that stood proud of the plaster was mutilated. These are all shallow reliefs, and I do not think they have been mutilated at all. To my eye at least, this stonework appears weathered. I wonder if this font was removed from the church, probably in the mid-17th century, and served an outdoor purpose until it was returned in the 19th century.

 

The story of this church in the 19th century is well-documented. In 1832, as part of his grand tour of Suffolk, David Davy visited, and was pleased to find that the church was at last undergoing repair. The chancel had been roofless, and the nave used for services. A new Rectory was being built. Who was the catalyst behind all this? His name was Samuel Rickards, and he was Rector here for almost the middle forty years of the 19th century. Roy Tricker notes that he was a good friend of John Henry Newman, the future Cardinal, and they often corresponded on the subject of the pre-Reformation ordering of English churches. It is interesting to think how, at this seminal moment, Rickards might have informed the thought of the Oxford Movement. Sadly, when Newman became a Catholic Rickards broke off all correspondence with him.

 

During the course of the 1840s and 1850s, Rickards transformed Stowlangtoft church. He got the great Ipswich woodcarver Henry Ringham in to restore, replicate and complete the marvellous set of bench ends - Ringham did the same thing at Woolpit, a few miles away. Ringham's work is so good that it is sometimes hard for the inexperienced eye to detect it; however, as at Woolpit, Ringham only copied animals here, and the wierder stuff is all medieval, and probably dates from the rebuilding of the church. The glory of Stowlangtoft's bench ends is partly the sheer quantity - there are perhaps 60 carvings - but also that there are several unique subjects; you can see some of them below.

  

The carvings appear to be part of the same group as Woolpit and Tostock - you will recognise the unicorn, the chained bear, the bull playing a harp, the bird with a man's head, from similar carvings elsewhere. And then hopefully that little alarm bell in your heard should start to go "Hmmmm....." because some of the carvings here are clearly not from the same group. It is hard to believe that the mermaid and the owl, for example, are from the same workshop, or even from the same decade. The benches themselves are no clue; it was common practice in the 19th century to replace medieval bench ends on modern benches, or on medieval benches, or even on modern benches made out of medieval timber (as happened at Blythburgh). Could it be that Samuel Rickards found some of these bench ends elsewhere? Could he have been the kind of person to do a thing like that?

 

Well, yes he could. As Roy Tricker recalls, the medieval roof at the tractarian Thomas Mozley's church at Cholderton in Wiltshire is one that Rickards acquired after finding it in storage in Ipswich docks. In the ferment of the great 19th century restoration of our English churches, there was loads of medieval junk lying around, much of it going begging. But was Samuel Rickards the kind of person to counterfeit his church's medieval inheritance?

 

Well, yes he probably was. Look at the medieval roundels in the middle window on the south side of the nave. The four evangelists are above and below two superb representations of the Presentation in the Temple and the Baptism of Christ. You can see them below; click on them to enlarge them. Unfortunately, they are not medieval at all, and it is generally accepted that they were painted by a daughter of Samuel Rickards himself. There is something similar the other side of Bury at Hawstead.

 

Truly medieval is the vast St Christopher wall-painting still discernible on the north wall. It was probably one of the last to be painted. The bench ends are medieval, of course, as is the fine rood-screen dado, albeit repainted. There is even some medieval glass in the upper tracery of some of the windows. The laughable stone pulpit is Rickard's commission, and the work of William White. What can Rickards have been thinking of? But we step through into the chancel, and suddenly the whole thing moves up a gear. For here are some things that are truly remarkable.

 

In a county famous for its woodwork, the furnishings of Stowlangtoft's chancel are breathtaking, even awe-inspiring. Behind the rood screen dado is Suffolk's most complete set of return stalls. Most striking are the figures that form finials to the stall ends. They are participants in the Mass, including two Priests, two servers and two acolytes. The figure of the Priest at a prayer desk must be one of the best medieval images in Suffolk; Mortlock thought the stalls the finest in England. I was here with my friend Aidan of Sylly Suffolk fame, and he had previously photographed and written about these carving a a couple of years ago. But even he found something new to photograph, and a hush fell on the chancel as we explored.

 

The benches that face eastwards are misericords, and beneath them are wonderful things: angels, lions and wodewoses, evangelistic symbols and crowned heads. A hawk captures a hare, a dragon sticks out its tongue. Between the seats are weird oriental faces. Some of them are below; click on them to enlarge them.

 

Now, you know what I am going to ask next. How much of this is from this church originally? It all appears medieval work, and there is no reason to believe it might not have been moved elsewhere in the church when the chancel was open to the elements. What evidence have we got?

 

Firstly, we should notice that the only other Suffolk church with such a large number of medieval misericords of this quality is just a mile away, at Norton. I don't ask you to see this as significant, merely to notice it in passing. Secondly, I am no carpenter, but it does look to me as though two sets of furnishings have been cobbled together; the stalls that back on to the screen appear to have been integrated into the larger structure of stalls and desks that front them and the north and south walls.

 

However, if you look closely at the figures of the two Deacons, you will see that they are bearing shields of the Ashfield and Peche families. The Ashfield arms also appear on the rood screen, and the Ashfields were the major donors when the church was rebuilt in the 14th century. So on balance I am inclined to think that the greater part of the stall structure was in this church originally from when it was rebuilt. And the misericords? Well, I don't know. But I think they have to be considered as part of the same set as those at Norton. In which case they may have come from the same church, which may have been this one, but may not have been. Almost certainly, the stalls at Norton did not come from Norton church, and folklore has it that they were originally in the quire of Bury Abbey. Hmm....

 

Other remarkable things in St George include FE Howard's beautiful war memorial in the former north doorway, and in the opposite corner of the nave Hugh Easton's gorgeous St George, which serves the same purpose. It is as good as his work at Elveden. Back up in the chancel is a delightful painted pipe organ which was apparently exhibited at, and acquired from, the Great Exhibition of 1851.

 

But St George at Stowlangtoft is, of course, most famous for the Flemish carvings that flank the rather heavy altarpiece. They were given to the church by Henry Wilson of Stowlangtoft Hall, who allegedly found them in an Ixworth junk shop. They show images from the crucifixion story, but are not Stations of the Cross as some guides suggest. They date from the 1480s, and were almost certainly the altarpiece of a French or Flemish monastery that was sacked during the French Revolution. I had seen something similar at Baumes-les-Messieurs in the French Jura a few weeks before. There, the carvings are brightly painted, as these once were, and piled up in a block rather than spread out in a line. The niches, and crowning arches above them, are 19th century. My favourite images are the Pieta and the Mouth of Hell. Click on the images below.

 

One cold winter's night in January 1977, a gang of thieves broke into this locked church and stole them. Nothing more was seen or heard of them until 1982, when they were discovered on display in an Amsterdam art gallery. Their journey had been a convoluted one; taken to Holland, they were used as security for a loan which was defaulted upon. The new owner was then burgled, and the carvings were fenced to an Amsterdam junk dealer. They were bought from his shop, and taken to the museum, which immediately identified them as 15th century carvings. They put them on display, and a Dutch woman who had read about the Stowlangtoft theft recognised them.

 

The parish instituted legal proceedings to get them back; an injunction was taken out to stop the new owner removing them from the museum. The parish lost the case, leaving them with a monstrous legal bill; but the story has a happy ending. A Dutch businessman negotiated their purchase from the owner, paid off the legal bills, and returned the carvings to Stowlangtoft. Apparently this was all at vast cost, but the businessman gave the gift in thanks for Britain's liberation of Holland for the Nazis. No, thank you, sir.

 

Today, the carvings are fixed firmly in place and alarmed, so they won't be going walkabout again. But a little part of me wonders if they really should be here at all. Sure, they are medieval, but they weren't here originally; they weren't even in England originally. Wouldn't it be better if they were displayed somewhere safer, where people could pay to see them, and provide some income for the maintenance of the church building? And then, whisper it, St George might even be kept open.

 

St George, Stowlangtoft, is in the village high street. Three keyholders are listed, two of them immediately opposite. I am told that Wednesday is not a good time to try and get the key - it is market day in Bury.

 

Simon Knott

 

www.suffolkchurches.co.uk/stowlangtoft.htm

My sister has been going through all the old boxes of our family photos and scanning them for our parents. I was so excited when she found this photo (one I've never even seen before) of my dad at 10 years old holding an adult indigo snake. For those of you who don't know - I'm definitely a snake enthusiast and knew my dad was as well when he was growing up but I didn't have any photos from his young adventures.

 

This is a photo I will treasure for the rest of my life.

 

Camera, lens, and film unknown.

There has been a church on this site since Saxon times. The original building was probably built of wood, but this was succeeded by one of stone by the time of the Domesday survey in 1086 AD. It was probably built of ragstone and tufa both of which occur locally, some of the stone being reused for the construction of the present building dating from the 13th & 14th centuries. Much work was carried out during the 19th century, the north aisle being added in 1824, the south aisle in 1856, and the east wall of the chancel being rebuilt in 1883/4. The porch dates from the 15th century, and was moved to its present position after the addition of the south aisle.

 

Much of the north wall of the chancel beyond the choir seating is taken up by the Style monument, which was erected by Sir Thomas Style in 1626 in memory of his parents Oliver and Susan Style. Oliver Style was the son-in-law of John Bull. Oliver Style (1542 – 1622) purchased Wateringbury Place and lived there until his death at the age of 80 in 1622. He was the son of Humphrey Style, Charles Stuart’s cupbearer, whose memorial brass remains in Beckenham parish church. The figures on the monument have some of their old colour still left; that of Oliver Style is in a scarlet and ermine robe, Sir Thomas being dressed in armour. An extraordinary figure on this tomb is that of a partly cloaked skeleton with an angel, under an arch and among coloured flowers and cherubs, with the words: “death to me is an advantage; all men must die”, a good enough philosophy for skeletons! A ledger stone in memory of Sir Thomas Style has been moved from the chancel to the floor of the tower, and may be seen on request.

 

The vestry, which is entered from the north side of the chancel by a Tudor door, was built in 1838 at the expense of Alderman Matthias Prime Lucas of the City of London, who succeeded the Style family at Wateringbury Place, and whose portrait by Sir David Wilkie RA is in the Guildhall Art Gallery. The vestry is thought to be the largest of any in a Kent parish church.

 

Members of the Lucas family occupy the vault beneath the vestry, and theirs are the memorial hatchments displayed on the walls of the nave. The vestry also contains a memorial tablet to that well known and much loved priest Canon Livett. Fixed to the tablet is a piece of carved Norman stone, and the inscription reads: “This stone from the Norman east front of Rochester Cathedral is placed here in memory of Canon G.M. Livett BA, FSA, vicar of Wateringbury 1895 – 1922”. It was presented to him on completion of the restoration of the west front of Rochester Cathedral, during which he discovered the foundation of the east end of the Saxon Cathedral. Canon Livett was the first President of the Kent Archaeological Society.

 

A memorial board has now been affixed to the wall above the fire place in the vestry. It was once sited in the old school building on Red Hill before the school moved in 1976 to new premises in Bow Road, and was unable to house the memorial. It is unique in recording the names of all the former pupils of the school who served in the Great War of 1914 – 1918, as well as of those who were killed in the two Great Wars. It is included on the national list of war memorials which is held at the Imperial War Museum in London.

 

The east end of the north aisle of the nave is occupied by the Chapel of St. George, and contains memorials to those from the village who served and died in the two world wars of 1914 – 1918 and 1939 – 1945.

 

The organ is placed on the gallery at the west end of the nave. It was acquired from a Methodist church in Nottinghamshire and erected here in 1893, the munificent gift of Mr RH Fremlin & Mr W Jude, Churchwardens at the time. The organ was built by the renowned firm of Norman & Beard of Norwich, and was originally pumped by hand. It is a two-manual instrument, the great and swell organs, with a fine selection of stops ranging from trumpet to oboe. The largest pipe is 16 feet long. The organ was renovated in 2010.

 

The gallery replaces an earlier one, which was known as ‘the singing gallery’. It was much lower and extended further east than the present one which was constructed out of the older one. The old gallery had been used to house the church band, which accompanied on various instruments the singing in the church.

 

A feature of the nave is the millennium banners, which hang on and under the gallery. These were made to commemorate the millennium year by the many organisations in the village and exemplify the richness of village life. Descriptions of the various designs are given in an explanatory booklet which is kept in the church.

 

The light wood screen built at the west end of the north aisle of the nave conceals a kitchen and servery from which delicious refreshments are served after many services, social functions, and entertainments. Behind the kitchen, there is a choir vestry and lavatory. These were all built in the millenium year.

 

The lofty tower was built in the 13th century, and is therefore the oldest part of the present church. It contains a peal of six bells. These consist of five trebles tuned to G,F, Eb,D & C. The tenor bell is tuned to Bb. The bells were rehung with ball bearings in 1950. The present spire which is clad in cedar shingles, was restored in 1886, after having been struck by lightning and destroyed by fire on 28th February in that year.

 

The weather vane is dated 1832, and has the initials of the two Churchwardens of the time: JW & RH. These stand for James Woodbridge JP who lived at The Lodge (at that time Wateringbury Lodge), and Richard Harris.

 

The church possesses a fine light of Victorian stained glass installed behind the altar, in what is thought to be a 14th century stone window. It is a memorial to Henry Stevens who was Vicar of Wateringbury for 57 years, and who died in 1877. Unfortunately the inscription is carried across the three lights that make up the window, the right hand one of which reads: “this parish died on 22nd October 1877”, which is certainly not true! The oak eagle lectern was also given in memory of Henry Stevens, and by his widow.

The windows at the east and west ends of the south aisle, and at the west end of the north aisle of the nave were moved from the nave when the aisles were built and the church extended in the 19th century. Much of the ancient glass was destroyed in the great storm of 19th August 1763, and apart from those mentioned, the rest were destroyed or seriously damaged in the blast from a Doodle Bug (V1 rocket) which landed in the grounds of Wateringbury Place at 7.25 pm on 24th August 1944. Fortunately this did not damage irreparably the very beautiful window of St. Francis on the north side of the nave. This window is a memorial to Adele Violet Crofton, whose face at the age of 8 is that of the angel in the window. Behind the angel is the Adele Crofton Rose, grown by George Dickson of Ulster in 1928, and awarded a Gold Medal at the Royal Rose Society’s Show.

 

Mrs Crofton was known as Robin by her friends, and one sits on the hand of St. Francis. The window features seven robins, seven fishes, and seven rays of light coming down from the Holy Dove. There are seven birds about the Saint, six swallows and the Holy Dove. This is because Adele was the seventh child of a seventh child. Adele Crofton’s ashes are buried in the grave of her parents which is in the top left hand corner of the churchyard, adjacent to the gateway from Wateringbury Place.

 

The font at one time stood at the west end of the nave, in the centre beneath the gallery. Its removal to the present position necessitated the removal of a number of pews, and the careful tiling of the area to match the existing tiling by the south door. The font itself is of ancient stone cut to an intricate shape. At one time it was decoratively painted, traces of the paint being visible until recent times. It is thought that the colour was removed at the time of Cromwell.

 

On 1st June 1915 the font was used for the Christening of Godfrey William Style, son of Colonel Rodney Charles Style of Wierton Grange, Kent, and of the family with long connections with Wateringbury. Col. Style gave a cheque in gratitude to the Vicar, the Revd. CM Livett, who was able to commission the making of the font cover. This was beautifully made by Cecil French to the Vicar’s design described as ‘unpretentious but suitable’. The cover was refurbished in 1997 by Ron Buchanan.

 

The ornate four-branch chandelier over the font was the gift of the Rolfe family of Danns Lane. It was restored in December 2001 by Ted Vincent.

 

The porch is the only part of the church to be roofed with tiles, the church itself being roofed in slate. These are Kentish peg tiles. The porch was rebuilt in its present position after the construction of the south aisle to the nave in 1856, the old material being reused for the purpose. The old square headed windows of the porch date from the 15th century. A plaque records the receipt of a grant of £30 in 1883 by The Incorporated Society for Buildings & Churches, for “enlarging and restoring this church”; and adds that “all the seats are for the free use of the parishioners according to law”.

 

The church is set in a churchyard, which is bordered to the west, north and east, by the grounds of Wateringbury Place, and to the south by the A26 road to Tonbridge. The churchyard now incorporates the site of the village pound, in which at one time stray animals were impounded. The village war memorial now occupies the approximate site of the pound, and was moved there from the Wateringbury crossroads in 1978. Though the churchyard is full it has not been closed for burials, and is used for the burial of ashes.

 

The churchyard contains a number of interesting memorials, five of which are listed as being of historic interest. That of Sir Oliver Style which is placed just outside the south door of the church, is listed Grade IIa. It was restored in 2002 at the expense of the English Heritage and a number of other Conservation Charities. It is a memorial to the Sir Oliver Style who died on 12th February 1703, and who was the British Consul in Smyrna (present day Izmir) at the time of a great earthquake in which over 4,000 people died. He was at dinner at the time, and survived by throwing himself under the table.

 

Not far from this memorial stands a sundial which was made in Wateringbury in the 18th century by Thomas Crow, the inventor of the octant. The octant was the navigational instrument which preceded the sextant. The sundial originally had a brass face with four dials showing the local time for noon in many cities of the world, the month, hours, and Greenwich Mean Time. Unfortunately the face was stolen some years ago, but a new one, though with less information, has recently been made by Mike Allen of Larkfield. The Crow family tomb is sited near the east boundary of the churchyard.

 

t is known that the yew tree on the west side of the porch, was planted in 1597, and is therefore over 400 years old. Its age was the theme for many events held by the church in 1997, when members of the congregation wore sweatshirts embroidered with a yew tree motif. In that year the Wateringbury Local History Society gave and planted another yew tree in the churchyard, which it is hoped will still be flourishing 400 years from now.

 

wateringburychurch.org.uk/history/

Trojans FC has been providing top class Southampton Rugby for 142 years! Established in 1874 Trojans operates 3 Senior Men's, a Senior Ladies and teams at every youth age group.

#proudtobeatrojan

The Trojans Club was founded in 1874 initially as a rugby club - The Trojans Football Club.

There are now four very active sporting sections, Rugby, Cricket, Hockey and Squash with a total membership of well over one thousand.

During its long and proud history, Trojans has done much to foster amateur sport and has, over the years, produced many county and international players.

The original minute books are still in existence and are held in the Southampton City archives and there are many other documents and press reports that have been used extensively to create the following documents, broken into two sections, the History and the Playing Archives.

This is not intended to be a definitive history of the Trojans Football Club, the oldest rugby club in Hampshire, but more a selection of the highlights of the early years and a brief review of the past few years.

The Beginning

On the 3rd of September 1874 a meeting was held at the Antelope Hotel, Southampton, by members of a previous club, with a view to forming the "Trojans".

The previous Club was the "Southampton Football Club" which existed for one season under that name having previous been the "Grammar School Old Boys". The earliest recorded game so far found was the Old Boys against the Shirley Club on 5th October 1872 at Porter's Meadow. The match was won by Shirley by 2 touchdowns to one. H F Gibbs was captain of both of these forerunners.

H F Gibbs was voted the first Captain of the Trojans Football Club and the Club colours were voted as blue and red. It was agreed that the first annual subscription should be five shillings per year. The first rugby games of the Club were played at Porters Mead, which is now called Queens Park, Southampton.

The first Annual Meeting of the Club took place on the 24th September 1875 when the Treasurer reported a small credit balance of five pence halfpenny (2.29p). The results for the 1874/75 season produced five victories and three defeats.

The Club joined the Rugby Football Union in 1881.

Change the Laws

At a committee Meeting on the 5th September 1874 the Playing Rules of Rugby Football were read through and the worthy members of the Trojans decided to make an amendment to Rule number 15 which read "It is lawful to run in anywhere across the goal line". The addition made by the Trojans at that stage was "except between the goal posts". The Club soon found it necessary to alter this!

The First Results

Southsea (A) lost by two punts out and seven touch downs

Salisbury (A) Won by one goal and two touch downs to nil.

Salisbury (H) Lost by one goal, one try and two touch downs to two tries and four touch downs.

Magpies Won by three tries and seven touch downs to nil.

Southsea (H) Won by one goal to nil

Springhill Won by one goal and three touch downs to one goal.

Royal Academy Gosport Lost by four tries and six touch downs to one try.

First Floodlit game

On the evening of 28th November 1878, a match was played against the Rovers Football Club by electric light, having been cancelled the night before because of rain. This was the first exhibition of electric light in Southampton, and believed to be the first ever game of rugby under lights. The local newspaper reported that "at times the light was very brilliant and players could be seen plainly".

Ban the Game!

During the 1880 season, S E Gibbs died as a result of an injury while playing against Romsey. There was much local comment and the then Mayor of Southampton issued a handbill, published in full in "The Times", condemning the game as follows:

"The Mayor in consequence of the many serious accidents and the recent deplorable death in Southampton resulting from the dangerous practice of playing football requests the Heads of Families, the Principals of Scholastic Establishments in the Town and Members of Clubs to take such steps as may be necessary for preventing the game being played in future according to Rugby Union, Association and other rules of a dangerous character. The Mayor considers it his duty to use every means in his power for prohibiting the game as hitherto played being continued in the Porters Meadow field or upon any other of the Public lands in Southampton".

At the Committee Meeting of 16th December 1880 "It was decided to play as usual unless we found out before that the Mayor had given any instruction to the police. In that case it was thought best to summons any offending "arm of the law" for assault".

The Formation of the Hampshire Rugby Football Union

At the Trojan Club's initiative, a meeting was held on 13th April 1883 to discuss the formation of "The Hampshire County Rugby Football Union". In the first season of the County Club, at least seven Trojans represented the County.

In 1901 County activities ceased and it was again the Trojans, along with United Services, who, in 1910, convened a meeting at the Trojans Club for the purpose of forming a Rugby Football Union in Hampshire.

Over 400 Trojan members have represented the county at rugby at the various levels and 140 at senior level.

“International” Football"

Although a rugby club, Trojans were known, on occasions, to play with the round ball. The following team was selected to play Curries French team (from Havre) on the New Football Ground, Archers Road (the Dell) on Tuesday 1st November 1898. Scotney, goal, Denning & Maundrell, backs, Densham, Ellerby & Colson, halfs, Ellaby, Page, Macdonald, Gamble & Hussey (councillor and later Sir George), forwards. Trojans were allowed to take half the gate money. The Echo reported this as a game against a team of French players and thus it claimed the honour of being the first international match played at the Dell.

The First Hampshire Cup

 

In May 1888 the Trojans Committee proposed the starting of a Rugby Union Cup Competition in the interests of Rugby Football. The County Challenge Cup (Presented by Tankerville Chamberlayne M.P., President of Trojans, and pictured here) was started in the 1889/1890 season and the Club entered the same. During this year, not only was the pitch enclosed by rope, but a charge of sixpence was made to all spectators. The Cup was duly won by Trojans in March 1890. Whether it was ever played for again is not sure as, in 1891, Trojans decided not to enter because " it was felt that it was a farce putting up the cup at the fag end of the season to be competed for by three clubs"! The present whereabouts of the grand cup is not known, although it is believed it was presented back to Tankerville Chamberlayne.

Service to the County

As well as forming the County Union (twice), Trojan members have served the County well and it can be said that there has always been a Trojan involved in Hampshire Rugby since its formation.

In particular, over the 108 active years of the Union, six Trojan members have served as President of the Union serving a total of 49 years. Six Secretaries served a total of 36 years and for the first sixty-two years of County representation on the RFU Committee the Hampshire representative was a Trojan.

Mr. Hampshire

There can be no more respected and faithful servant of the County and the Game than one particular Trojan, Dudley Kemp, as the following record illustrates -

Captain of Trojans 1927-34, 1935-38

Captain of Hampshire 1935

Played for England 1935.

Barbarian

President of the Rugby Football Union 1969

Member of the International Board 1971-77

Hampshire representative on the RFU Committee 1955-69

President HRFU 1973-76

Secretary HRFU 1946-67

Assistant Secretary HRFU 1967-68

Team Secretary HRFU 1946-53

Match Secretary HRFU 1953-56

Dudley died at his home in Devon in January 2003 aged 93.

Doggy Spectators

During a match between Trojans and Portsmouth Victoria in 1886, the ball was kicked into the Trojans' in-goal area where it rebounded off a stray dog. One of the Portsmouth players gathered it and touched down to claim a try. The Trojans protested, and claimed "dead-ball" the ball having struck a "spectator". The objection was later referred to the RFU Committee who ruled that the try should stand, as dogs could not be classed as spectators!

The Barbarians

H A Haigh-Smith was elected Trojans Captain in 1912. He was instrumental in forming the Barbarians Club and was later made president of that Club. He was also assistant Manager of the Lions tour in 1935.

Trojans played the Barbarians on January 9th 1895 but the result does not appear to have been recorded for posterity!

The Wars!

Trojans Rugby had to be suspended three times because of wars - in 1897 because of the Boer War, 1914, the Great War and 1939 the World War.

Moving Home

Although always considered a Southampton Club, Trojans actually now play in the Test Valley District. Over the years there have been many homes -

1874 the first games were played at Porters Mead, which is now called Queens Park on Queens Terrace. (by the Dock Gates)

1884 the Club donated the sum of two guineas towards the purchase of the proposed Cricket Ground in Bannister Park, until recently, the County Cricket Ground, and commenced playing rugby there in the 1884/85 season.

1897 Freemantle Ground, Stafford Road

1905 County Cricket Ground, Northlands Road

1923 G H Brown's farm in Wide Lane, Swathling with Atlantic Park (now Southampton Airport) being used for the dressing accommodation.

1929 Southampton Stadium, Banister Road

1931 Bannister Court as well as G H Brown's farm

1933 11 acres of land purchased in Cemetery Road, Swaythling (sold in 1945)

1946 County Cricket Ground, Northlands Road

1947 Sports Centre, Southampton

1958 Stoneham Park (the present ground). The ground, 22.8 acres, was purchased in 1953 for £1,205 and was another example of the members' foresight, as the timber in the ground was sold for sums almost sufficient to cover the cost of purchase! In 1958, a temporary corrugated iron changing room was completed and the foundations of the pavilion commenced. The pavilion was officially opened by A.T. Voyce, President of the Rugby Football Union, on 27th December 1960.

The Prime Years

Throughout the early and mid 1900s, Trojans went from strength to strength and provided many County Players as well a number of Internationals.

The modern peak was probably reached in the early 1960s when the Club could justifiably consider itself to be the premier civilian rugby club in the South of England (outside London). In 1961, seven rugby sides were fielded with over 200 players available for selection.

Before league tables were introduced in 1987/88, local newspapers ran Merit Tables, the Wessex Merit Table and the Hampshire Merit Table both being won in the 1978/79 and the 1980/81 seasons.

The Lean Years

There were many reasons for the decline from that peak which started in the early 80s. More local clubs, easier transport and a change of working patterns (Trojans being very much a "transit camp" in those days) were some of them. The introduction of leagues in 1987 hit the Club at the worst possible time. In the first year, the Club was put into London Division 3 but could not cope at that level and dropped straight into Hampshire Division One. Luck was also in short supply when the Club, having finished fifth, seventh from bottom (!), the team was still relegated to Hampshire Division Two (a quirk of the league structure). There the Club stayed, battling for promotion with the other strong clubs to be relegated in the mass drop, until the 1992/93 season when the league was won with a record of played 10, won 10, for 353, against 37 which included a league record win of 91-0 against Waterlooville.

Three seasons were spent in Hampshire One but the 1995/96 season saw what was probably

the strongest ever Hampshire Division 1 and relegation again befell the team. 1996/97 season saw us just lose out on promotion but success was achieved in 1997/98.

The Revival Years

Success was achieved in the 2000/2001 season when promotion was achieved to London Division 4SW (The old Division 3SW having been broken into two divisions). The first season at that level was quite successful, ending mid-table, but the next was not when Hampshire 1 again beckoned. Promotion and relegation followed over a number of seasons until London Division 1 was achieved in the 2011/12 season.

Competition is maintained throughout the Senior Club with the 2nd XV being in the Hampshire Senior merit table and the 3rd XV being in the Hampshire Division 1 merit table.

One significant advance was the introduction of Women's rugby which has developed into the strongest team in Southern England. The end of the 2006/07 season saw them promoted to the Championship 1 South (National level 2) and in 2009/10 a second team was entered into the leagues.

The Strength of Youth

One thing that has remained a strength since it's formation in the mid 70s is the Youth Section. Being one of the first clubs to introduce Mini Rugby in England (imported from Wales) the Mini and Junior Sections have encouraged many thousands of youngsters into the game and the Youth section now runs teams in every year group from under 8s to under 17s, holds annual tournaments and is generally held up to be a model of organization.

Cactus in bloom (Macro)

The Butterflies are finally out here....at least some of them :)

Sampson has been our buddy since 2004. In the winter of 2008, he suffered a severe perineal hernia that required a $2000 surgery to repair it. At the time of the surgery, we were told that due to the severity of the hernia that it was likely to reoccur. As predicted, it has reoccurred and he desperately needs more surgery before 2012. Other than the hernia, he is a happy, healthy and active dog who should live to his mid to late teens. Therefore, I cannot in good conscience end his life prematurely. I have also contacted a Corgi rescue in hopes that he could be adopted to a family that is more financially able to care for him. However, since my husband and I can't have children, giving him up for adoption because of health issues seems as ridiculous to us as giving up our 9 year old child for adoption because we can't keep up with the medical expenses. We work in the service industry, living paycheck to paycheck and our credit is not good enough to get a care credit card that would allow us to make payments. To help us pay for Sampson's surgery, we have set up a ChipIn donation site to raise funds for Sampson's surgery. So please consider donating whatever small amount you can to help keep Sampson with the family that loves him. If you can't make a donation, please pass this info along to friends who may be able to help. Sampson, his Corgi buddies Shiloh & Rusty and his human family thank you! Click on the link below to go to Sampson's ChipIn.com page to make your donation. THANK YOU!!

corgisampson.chipin.com/sampson-the-corgis-hernia-surgery...

 

11.11.11 Update: A big thank you to all you wonderful flickr friends! We've received several generous donations from flickr members pushing us over the 13% mark of our goal. Since I've been promoting Sampson's photos, I've found several of them used on websites & blogs. I hold a creative commons license because I'm not a professional photographer and if people like my photos and want to use them, I don't want them to be limited by an exorbitant fee. However, I have a pup in trouble and he needs your help, so, if you like my Corgi photos or save them as favorites, please donate $1; if you use any of my Corgi or animal photos on your website or blog, please donate $5 to: corgisampson.chipin.com/sampson-the-corgis-hernia-surgery...

It's a small price to pay compared to a pro's fee, and it helps a much loved dog in need. Again, we appreciate all efforts & donations, and Sampson & the Corgi Clan thank you!

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

Today has really taught me how to have fun.

 

Not that I didn't know how to before, but I really let loose and didn't care what one person thought about me.

 

Might have come off a tad bit obnoxious but hey, I'm happy, so who cares?

 

Today has been one of the most fun days I've experienced in the longest time.

 

I've been straight LACKING entertainment in my life.

 

So I got my fix...finally.

 

<3

 

These are some of the super cool guys we meet at the beach...Jennings on the far left, and John on the right. Then me and my brother. I had to crop mini out because the moon was out! ;P

this week has been crazy busy. i've been working for something like 11 days straight, and it goes on until Saturday afternoon or so. maybe i will take a day off coming up. on top of all of that, my house is being worked on - a new foundation. so, i've been sleeping at lindsey's, and it's a fun time. :) i've actually been sleeping super well and feeling refreshed to be able to come home and hang out with my friend.

 

sometimes busy times tempt you to become less gracious, but i am pretty sure i've felt more graceful this week than in a long time. i'm grateful for my friends :)

  

song of the day:

"This is the Dream of Win and Regine"

Owen Pallet

www.youtube.com/watch?v=KY4uuCgMiKI

  

hassal. 50mm

Renault Avantime 2.0T 16v is a fixed-head coupe that has front wheel drive (FWD), 2 doors and 5 seats. It is manufactured for the first time in 2002. The automobile is 4642.00 mm long, 1627.00 mm high and 1827.00 mm wide. Additionally, its wheelbase is 2703.00 mm, its rear and front track are 1558.00 mm and 1547.00 mm respectively. 1640 kg is the curb weight. The Renault Avantime 2.0T 16v engine is turbocharged and has an engine displacement of 1998 cc, double overhead camshaft (DOHC) and 4 cylinders with 4 valves per cylinder. It is positioned in the front of the vehicle and its alignment is transverse. The cylinders are inline-arranged. The piston stroke length is 93.00 mm and the cylinder diameter is 82.70 mm. The compression ratio is 9.50:1. The maximum power and maximum torque of the engine are 120 kW / 164 ps at 5000 rpm and 250 Nm at 2000 rpm respectively. The fuel system of this model is multi-point fuel injection (MPFI). The engine's oiling system is wet sump. From 0 to 100 km/h the vehicle can accelerate for 9.90 s. The automobile can make a quarter mile and one kilometer for 17.00 s and 31.00 s respectively. The drag area of this model is 0.8704 m2, the frontal area is 2.5600 m2 and the drag coefficient is 0.34. The Renault Avantime 2.0T 16v has a 6-speed manual transmission. The combined fuel consumption of this automobile is 9.16 l/100 km, the urban fuel consumption is 12.64 l/100 km and the extra urban is 7.25 l/100 km. 80.00 l is the capacity of the fuel tank. The rating of CO2 emissions is 218 g/km. The vehicle has a power assisted rack and pinion steering box. The rear suspension includes independent, Panhard rod, torsion bar and the front suspension - independent, MacPherson strut. The turning circle of this automobile is 11.70 m. The size of the front wheels is 7J x 16. The size of the rear wheels is 7J x 16. The size/type of tyres in the front is 225/55 R 16. The tyres in the rear are 225/55 R 16. The front brake system includes ventilated disks. The rear brake system includes disks, servo assistance, anti-lock braking system (ABS). The diameter of the front brakes is 305.00 mm and the one of the rear brakes is 265.00 mm.

 

It’s nearly 13 years since the Renault Avantime MPV went into production. Conceived by the firm as a car to combine MPV practicality with coupe styling – a vehicle for the children of the original MPV, the Renault Espace – it was a forward thinking vehicle that was ahead of its time. Literally. The ‘avant’ part of its name means ‘before’ in French, translating as ‘ahead of’ or ‘before’ time. Despite this, a lot of people didn’t get the car and sales were poor. Renault only shifted 8,557 examples (V6: approx 4,500; Diesel: approx 3,000; Turbo: approx 1,000) between 2001 and 2003 – but this is exactly why it’s a guilty pleasure. It’s rare for a reason, and in the real world you probably wouldn’t consider one if you were in the market for a second-hand MPV, let alone a box-fresh vehicle of a similar type over a decade ago. The car was massive, but it only featured four seats, meaning it wasn’t really a multi-purpose vehicle at all. But it did boast one of the greatest features ever – the glass area from front to back was fully retractable on both sides, as well as the panoramic sunroof, creating an ‘open air’ mode and bringing the outside in. Add to that two long coupe doors and it meant the Avantime was really rather cool. The front side windows dropped of their own accord when the front seats were folded forward, helping improve ingress and egress – all-important in an MPV. Interestingly, the doors were mounted on special two-stage ‘double-kinematic’ hinges. This meant despite their considerable length they could be opened in tight spaces, allowing maximum access to the rear of the cabin with minimal outswing of the door.

 

Best Buy

Getting into the Avantime required plenty of clever engineering, but once in there, the ingenious little touches continued. The Avantime’s two rear seats were higher than the pair of front chairs, meaning everyone got a great view of the road ahead – a concept Renault called ‘theatre seating’. Renault’s quirky coupe-cum-people carrier also featured a number of high-end features that were still limited to large luxury German saloons of the time, including powered ‘sunshades’. Over a decade old, but actually still looking modern (maybe Renault were right in saying it was ahead of its time after all…), the Avantime has now developed something of a cult following. It seems you either love or hate this car… The styling of the Avantime is divisive to say the least. Penned by Patrick Le Quement, Renault wanted people walking around the car to be continually astonished. I think they succeeded. The two-tone aluminium roof works nicely, but this was a car styled at the time when Renault had an obsession with the derriere of its vehicles. Tiny touches such as the taillight design and the vents above the headlight are interesting, but the rest of the car’s aesthetics proved challenging – especially back in 2001. If the concept of the car proved head-scratching and the looks challenging, the ability to get an Avantime with a 210hp 3.0-litre V6 engine – completing the 0-62mph (approx 100kph) benchmark sprint in 8.4 seconds – was plain off the wall. Especially when trying to compete against the legions of 2.0-litre turbodiesel, relatively boring family boxes by comparison from the VW group, Ford and General Motors – not to mention internal competition from Renault’s own Scenic. That said, you could have specified your Avantime with a more conventional 2.0-litre turbocharged four-cylinder petrol unit producing 165hp, making more sense when it came to day-to-day efficiency, and when trying to sell it on.

 

Cool

Despite the arguable mismatch between Renault’s concept in combining the space of an MPV with the ‘four-place’ pillarless qualities of a coupe and how the firm executed the final product, there are many positives to take from the Avantime. It’s rare, cool, really rather clever in terms of its engineering – providing simple solutions to some challenging problems – and most of all interesting. It’s got character. That might be a synonym for flaws, but it’s all the better for it. It’s a true guilty pleasure.