Daily Prophet

The Graphics Department designed and printed over 40 editions of the Daily Prophet, each with advertisements, horoscopes, Runoku puzzles and clever headlines that followed fictional stories.

The Quibbler

More than 25,000 pages of The Quibbler were printed. Each edition containing unique headlines, stories and photographs.

The Marauder's Map

Designed by the Graphics Department, using lines made of handwritten text that includes names and hidden messages. After first appearing in Harry Potter and the Prisoner of Azkaban the Marauder's Map was redesigned for each subsequent film with new layers, hallways and calligraphy.

People the world-over have been enchanted by the Harry Potter films for nearly a decade. The wonderful special effects and amazing creatures have made this iconic series beloved to both young and old - and now, for the first time, the doors are going to be opened for everyone at the studio where it first began. You'll have the chance to go behind-the-scenes and see many things the camera never showed. From breathtakingly detailed sets to stunning costumes, props and animatronics, Warner Bros. Studio Tour London provides a unique showcase of the extraordinary British artistry, technology and talent that went into making the most successful film series of all time. Secrets will be revealed.

Warner Bros. Studio Tour London provides an amazing new opportunity to explore the magic of the Harry Potter films - the most successful film series of all time. This unique walking tour takes you behind-the-scenes and showcases a huge array of beautiful sets, costumes and props. It also reveals some closely guarded secrets, including facts about the special effects and animatronics that made these films so hugely popular all over the world.

Here are just some of the things you can expect to see and do:

- Step inside and discover the actual Great Hall.

- Explore Dumbledore’s office and discover never-before-seen treasures.

- Step onto the famous cobbles of Diagon Alley, featuring the shop fronts of Ollivanders wand shop, Flourish and Blotts, the Weasleys' Wizard Wheezes, Gringotts Wizarding Bank and Eeylops Owl Emporium.

- See iconic props from the films, including Harry’s Nimbus 2000 and Hagrid’s motorcycle.

- Learn how creatures were brought to life with green screen effects, animatronics and life-sized models.

- Rediscover other memorable sets from the film series, including the Gryffindor common room, the boys’ dormitory, Hagrid’s hut, Potion’s classroom and Professor Umbridge’s office at the Ministry of Magic.

Located just 20 miles from the heart of London at Warner Bros. Studios Leavesden, the very place where it all began and where all eight of the Harry Potter films were brought to life. The Studio Tour is accessible to everyone and promises to be a truly memorable experience - whether you’re an avid Harry Potter fan, an all-round movie buff or you just want to try something that’s a little bit different.

The tour is estimated to take approximately three hours (I was in there for 5 hours!), however, as the tour is mostly self guided, you are free to explore the attraction at your own pace. During this time you will be able to see many of the best-loved sets and exhibits from the films. Unique and precious items from the films will also be on display, alongside some exciting hands-on interactive exhibits that will make you feel like you’re actually there.

The magic also continues in the Gift Shop, which is full of exciting souvenirs and official merchandise, designed to create an everlasting memory of your day at Warner Bros. Studio Tour London.

Hogwarts Castle Model - Get a 360 degree view of the incredible, hand sculpted 1:24 scale construction that features within the Studio Tour. The Hogwarts castle model is the jewel of the Art Department having been built for the first film, Harry Potter and the Philosopher’s Stone. It took 86 artists and crew members to construct the first version which was then rebuilt and altered many times over for the next seven films. The work was so extensive that if one was to add all the man hours that have gone into building and reworking the model, it would come to over 74 years. The model was used for aerial photography, and was digitally scanned for CGI scenes.

The model, which sits at nearly 50 feet in diameter, has over 2,500 fibre optic lights that simulate lanterns and torches and even gave the illusion of students passing through hallways in the films. To show off the lighting to full effect a day-to-night cycle will take place every four minutes so you can experience its full beauty.

An amazing amount of detail went into the making of the model: all the doors are hinged, real plants are used for landscaping and miniature birds are housed in the Owlery. To make the model appear even more realistic, artists rebuilt miniature versions of the courtyards from Alnwick Castle and Durham Cathedral, where scenes from Harry Potter and the Philosopher’s Stone were shot.

In spring of 2007, the Albertina also received the previously based in Salzburg "Batliner Collection" as unrestricted permanent loan. The collection of Rita and Herbert Batliner includes important works by modern masters, from French impressionism to German expressionism of the "Blue Rider" and the "bridge" to works of the Fauvist or the Russian avant-garde from Chagall to Malevich.

de.wikipedia.org / wiki / Albertina_ (Vienna)

The Albertina

The architectural history of the Palais

(Pictures you can see by clicking on the link at the end of page!)

Image: The oldest photographic view of the newly designed Palais Archduke Albrecht, 1869

"It is my will that ​​the expansion of the inner city of Vienna with regard to a suitable connection of the same with the suburbs as soon as possible is tackled and at this on Regulirung (regulation) and beautifying of my Residence and Imperial Capital is taken into account. To this end I grant the withdrawal of the ramparts and fortifications of the inner city and the trenches around the same".

This decree of Emperor Franz Joseph I, published on 25 December 1857 in the Wiener Zeitung, formed the basis for the largest the surface concerning and architecturally most significant transformation of the Viennese cityscape. Involving several renowned domestic and foreign architects a "master plan" took form, which included the construction of a boulevard instead of the ramparts between the inner city and its radially upstream suburbs. In the 50-years during implementation phase, an impressive architectural ensemble developed, consisting of imperial and private representational buildings, public administration and cultural buildings, churches and barracks, marking the era under the term "ring-street style". Already in the first year tithe decided a senior member of the Austrian imperial family to decorate the facades of his palace according to the new design principles, and thus certified the aristocratic claim that this also "historicism" said style on the part of the imperial house was attributed.

Image: The Old Albertina after 1920

It was the palace of Archduke Albrecht (1817-1895), the Senior of the Habsburg Family Council, who as Field Marshal held the overall command over the Austro-Hungarian army. The building was incorporated into the imperial residence of the Hofburg complex, forming the south-west corner and extending eleven meters above street level on the so-called Augustinerbastei.

The close proximity of the palace to the imperial residence corresponded not only with Emperor Franz Joseph I and Archduke Albert with a close familial relationship between the owner of the palace and the monarch. Even the former inhabitants were always in close relationship to the imperial family, whether by birth or marriage. An exception here again proves the rule: Don Emanuel Teles da Silva Conde Tarouca (1696-1771), for which Maria Theresa in 1744 the palace had built, was just a close friend and advisor of the monarch. Silva Tarouca underpins the rule with a second exception, because he belonged to the administrative services as Generalhofbaudirektor (general court architect) and President of the Austrian-Dutch administration, while all other him subsequent owners were highest ranking military.

In the annals of Austrian history, especially those of military history, they either went into as commander of the Imperial Army, or the Austrian, later kk Army. In chronological order, this applies to Duke Carl Alexander of Lorraine, the brother-of-law of Maria Theresa, as Imperial Marshal, her son-in-law Duke Albert of Saxe-Teschen, also field marshal, whos adopted son, Archduke Charles of Austria, the last imperial field marshal and only Generalissimo of Austria, his son Archduke Albrecht of Austria as Feldmarschalil and army Supreme commander, and most recently his nephew Archduke Friedrich of Austria, who held as field marshal from 1914 to 1916 the command of the Austro-Hungarian troops. Despite their military profession, all five generals conceived themselves as patrons of the arts and promoted large sums of money to build large collections, the construction of magnificent buildings and cultural life. Charles Alexander of Lorraine promoted as governor of the Austrian Netherlands from 1741 to 1780 the Academy of Fine Arts, the Théâtre de Ja Monnaie and the companies Bourgeois Concert and Concert Noble, he founded the Academie royale et imperial des Sciences et des Lettres, opened the Bibliotheque Royal for the population and supported artistic talents with high scholarships. World fame got his porcelain collection, which however had to be sold by Emperor Joseph II to pay off his debts. Duke Albert began in 1776 according to the concept of conte Durazzo to set up an encyclopedic collection of prints, which forms the core of the world-famous "Albertina" today.

Image : Duke Albert and Archduchess Marie Christine show in family cercle the from Italy brought along art, 1776. Frederick Henry Füger.

1816 declared to Fideikommiss and thus in future indivisible, inalienable and inseparable, the collection 1822 passed into the possession of Archduke Carl, who, like his descendants, it broadened. Under him, the collection was introduced together with the sumptuously equipped palace on the Augustinerbastei in the so-called "Carl Ludwig'schen fideicommissum in 1826, by which the building and the in it kept collection fused into an indissoluble unity. At this time had from the Palais Tarouca by structural expansion or acquisition a veritable Residenz palace evolved. Duke Albert of Saxe-Teschen was first in 1800 the third floor of the adjacent Augustinian convent wing adapted to house his collection and he had after 1802 by his Belgian architect Louis de Montoyer at the suburban side built a magnificent extension, called the wing of staterooms, it was equipped in the style of Louis XVI. Only two decades later, Archduke Carl the entire palace newly set up. According to scetches of the architect Joseph Kornhäusel the 1822-1825 retreaded premises presented themselves in the Empire style. The interior of the palace testified from now in an impressive way the high rank and the prominent position of its owner. Under Archduke Albrecht the outer appearance also should meet the requirements. He had the facade of the palace in the style of historicism orchestrated and added to the Palais front against the suburbs an offshore covered access. Inside, he limited himself, apart from the redesign of the Rococo room in the manner of the second Blondel style, to the retention of the paternal stock. Archduke Friedrich's plans for an expansion of the palace were omitted, however, because of the outbreak of the First World War so that his contribution to the state rooms, especially, consists in the layout of the Spanish apartment, which he in 1895 for his sister, the Queen of Spain Maria Christina, had set up as a permanent residence.

Picture: The "audience room" after the restoration: Picture: The "balcony room" around 1990

The era of stately representation with handing down their cultural values ​​found its most obvious visualization inside the palace through the design and features of the staterooms. On one hand, by the use of the finest materials and the purchase of masterfully manufactured pieces of equipment, such as on the other hand by the permanent reuse of older equipment parts. This period lasted until 1919, when Archduke Friedrich was expropriated by the newly founded Republic of Austria. With the republicanization of the collection and the building first of all finished the tradition that the owner's name was synonymous with the building name:

After Palais Tarouca or tarokkisches house it was called Lorraine House, afterwards Duke Albert Palais and Palais Archduke Carl. Due to the new construction of an adjacently located administration building it received in 1865 the prefix "Upper" and was referred to as Upper Palais Archduke Albrecht and Upper Palais Archduke Frederick. For the state a special reference to the Habsburg past was certainly politically no longer opportune, which is why was decided to name the building according to the in it kept collection "Albertina".

Picture: The "Wedgwood Cabinet" after the restoration: Picture: the "Wedgwood Cabinet" in the Palais Archduke Friedrich, 1905

This name derives from the term "La Collection Albertina" which had been used by the gallery Inspector Maurice von Thausing in 1870 in the Gazette des Beaux-Arts for the former graphics collection of Duke Albert. For this reason, it was the first time since the foundation of the palace that the name of the collection had become synonymous with the room shell. Room shell, hence, because the Republic of Austria Archduke Friedrich had allowed to take along all the movable goods from the palace in his Hungarian exile: crystal chandeliers, curtains and carpets as well as sculptures, vases and clocks. Particularly stressed should be the exquisite furniture, which stems of three facilities phases: the Louis XVI furnitures of Duke Albert, which had been manufactured on the basis of fraternal relations between his wife Archduchess Marie Christine and the French Queen Marie Antoinette after 1780 in the French Hofmanufakturen, also the on behalf of Archduke Charles 1822-1825 in the Vienna Porcelain Manufactory by Joseph Danhauser produced Empire furnitures and thirdly additions of the same style of Archduke Friedrich, which this about 1900 at Portois & Ffix as well as at Friedrich Otto Schmidt had commissioned.

The "swept clean" building got due to the strained financial situation after the First World War initially only a makeshift facility. However, since until 1999 no revision of the emergency equipment took place, but differently designed, primarily the utilitarianism committed office furnitures complementarily had been added, the equipment of the former state rooms presented itself at the end of the 20th century as an inhomogeneous administrative mingle-mangle of insignificant parts, where, however, dwelt a certain quaint charm. From the magnificent state rooms had evolved depots, storage rooms, a library, a study hall and several officed.

Image: The Albertina Graphic Arts Collection and the Philipphof after the American bombing of 12 März 1945.

Image: The palace after the demolition of the entrance facade, 1948-52

Worse it hit the outer appearance of the palace, because in times of continued anti-Habsburg sentiment after the Second World War and inspired by an intolerant destruction will, it came by pickaxe to a ministerial erasure of history. In contrast to the graphic collection possessed the richly decorated facades with the conspicuous insignia of the former owner an object-immanent reference to the Habsburg past and thus exhibited the monarchial traditions and values ​​of the era of Francis Joseph significantly. As part of the remedial measures after a bomb damage, in 1948 the aristocratic, by Archduke Albert initiated, historicist facade structuring along with all decorations was cut off, many facade figures demolished and the Hapsburg crest emblems plunged to the ground. Since in addition the old ramp also had been cancelled and the main entrance of the bastion level had been moved down to the second basement storey at street level, ended the presence of the old Archduke's palace after more than 200 years. At the reopening of the "Albertina Graphic Collection" in 1952, the former Hapsburg Palais of splendour presented itself as one of his identity robbed, formally trivial, soulless room shell, whose successful republicanization an oversized and also unproportional eagle above the new main entrance to the Augustinian road symbolized. The emocratic throw of monuments had wiped out the Hapsburg palace from the urban appeareance, whereby in the perception only existed a nondescript, nameless and ahistorical building that henceforth served the lodging and presentation of world-famous graphic collection of the Albertina. The condition was not changed by the decision to the refurbishment because there were only planned collection specific extensions, but no restoration of the palace.

Image: The palace after the Second World War with simplified facades, the rudiment of the Danubiusbrunnens (well) and the new staircase up to the Augustinerbastei

This paradigm shift corresponded to a blatant reversal of the historical circumstances, as the travel guides and travel books for kk Residence and imperial capital of Vienna dedicated itself primarily with the magnificent, aristocratic palace on the Augustinerbastei with the sumptuously fitted out reception rooms and mentioned the collection kept there - if at all - only in passing. Only with the repositioning of the Albertina in 2000 under the direction of Klaus Albrecht Schröder, the palace was within the meaning and in fulfillment of the Fideikommiss of Archduke Charles in 1826 again met with the high regard, from which could result a further inseparable bond between the magnificent mansions and the world-famous collection. In view of the knowing about politically motivated errors and omissions of the past, the facades should get back their noble, historicist designing, the staterooms regain their glamorous, prestigious appearance and culturally unique equippment be repurchased. From this presumption, eventually grew the full commitment to revise the history of redemption and the return of the stately palace in the public consciousness.

Image: The restored suburb facade of the Palais Albertina suburb

The smoothed palace facades were returned to their original condition and present themselves today - with the exception of the not anymore reconstructed Attica figures - again with the historicist decoration and layout elements that Archduke Albrecht had given after the razing of the Augustinerbastei in 1865 in order. The neoclassical interiors, today called after the former inhabitants "Habsburg Staterooms", receiving a meticulous and detailed restoration taking place at the premises of originality and authenticity, got back their venerable and sumptuous appearance. From the world wide scattered historical pieces of equipment have been bought back 70 properties or could be returned through permanent loan to its original location, by which to the visitors is made experiencable again that atmosphere in 1919 the state rooms of the last Habsburg owner Archduke Frederick had owned. The for the first time in 80 years public accessible "Habsburg State Rooms" at the Palais Albertina enable now again as eloquent testimony to our Habsburg past and as a unique cultural heritage fundamental and essential insights into the Austrian cultural history. With the relocation of the main entrance to the level of the Augustinerbastei the recollection to this so valuable Austrian Cultural Heritage formally and functionally came to completion. The vision of the restoration and recovery of the grand palace was a pillar on which the new Albertina should arise again, the other embody the four large newly built exhibition halls, which allow for the first time in the history of the Albertina, to exhibit the collection throughout its encyclopedic breadh under optimal conservation conditions.

Image: The new entrance area of the Albertina

64 meter long shed roof. Hans Hollein.

The palace presents itself now in its appearance in the historicist style of the Ringstrassenära, almost as if nothing had happened in the meantime. But will the wheel of time should not, cannot and must not be turned back, so that the double standards of the "Albertina Palace" said museum - on the one hand Habsburg grandeur palaces and other modern museum for the arts of graphics - should be symbolized by a modern character: The in 2003 by Hans Hollein designed far into the Albertina square cantilevering, elegant floating flying roof. 64 meters long, it symbolizes in the form of a dynamic wedge the accelerated urban spatial connectivity and public access to the palace. It advertises the major changes in the interior as well as the huge underground extensions of the repositioned "Albertina".

Christian Benedictine

Art historian with research interests History of Architecture, building industry of the Hapsburgs, Hofburg and Zeremonialwissenschaft (ceremonial sciences). Since 1990 he works in the architecture collection of the Albertina. Since 2000 he supervises as director of the newly founded department "Staterooms" the restoration and furnishing of the state rooms and the restoration of the facades and explores the history of the palace and its inhabitants.

www.wien-vienna.at/albertinabaugeschichte.php

More from the 2015 Goodwood Revival

INCLUDES:

MONTY PYTHON AND THE HOLY GRAIL (40th Anniversary Edition):

"Wi nøt trei a høliday in Sweden this year?"

Year Released: 1975

"The wønderful telephøne system"

Studio: Sony (Columbia)

"Including the majestik møøse"

Aspect Ratio: 1.85:1

"A møøse once bit my sister..."

♪ We're knights of the round table,

We dance whene'er we're able.

We do routines and chorus scenes

With footwork impeccable.

We dine well here in Camelot;

We eat ham and jam and spam a lot! ♪

AUDIO:

- English (DTS-HD 5.1) "Ni!"

- English (Mono) "Ni!"

- French (Dolby 5.1) "Ni!"

- Japanese (Dolby 5.1) "Ni!"

- Portuguese (Brazilian) (Dolby 5.1) "Ni!"

♪ We're knights of the round table,

Our shows are formidable.

But many times, we're given rhymes

That are quite unsingable.

We're opera mad in Camelot;

We sing from the diaphragm a lot! ♪

SUBTITLES:

English SDH, Chinese (Traditional), French, Japanese, Korean, Portuguese, Spanish, Thai, Subtitles for People Who Do Not Like the Film (From Henry IV, Part II)

♪ In war, we're tough and able.

Quite indefatigable.

Between our quests, we sequin vests

And impersonate Clark Gable.

It's a busy life in Camelot;

I have to push the pram a lot! ♪

THE PRINCE OF EGYPT:

Year Released: 1998

Studio: DreamWorks

Aspect Ratio: 1.85:1

AUDIO:

- English (DTS-HD 5.1)

- French (European) (DTS 5.1)

- French (Canadian) (DTS 2.0)

- Spanish (DTS 5.1)

- Japanese (DTS 5.1)

- Dutch (DTS 5.1)

- Flemish (DTS 5.1)

- Portuguese (Brazilian) (DTS 5.1)

SUBTITLES:

English SDH, French, Spanish, Japanese, Dutch, Portuguese

DESPICABLE ME:

Year Released: 2010

Studio: Universal

Aspect Ratio: 1.85:1

AUDIO & SUBTITLES:

- English (DTS-HD 5.1)

- French (DTS 5.1)

- Spanish (DTS 5.1)

"IT'S SO FLUFFY!"

THE SECRET LIFE OF WALTER MITTY:

Year Released: 2013

Studio: 20th Century Fox

Aspect Ratio: 2.35:1 SCOPE

AUDIO:

- English (DTS-HD 7.1)

- Spanish (Dolby 5.1)

- French (Dolby 5.1)

BLU-RAY EXCLUSIVES:

- Portuguese (Dolby 5.1)

- Russian (DTS 5.1)

- Czech (Dolby 5.1)

- Hungarian (Dolby 5.1)

- Polish (Voiceover) (Dolby 5.1)

- Turkish (Dolby 5.1)

- Ukrainian (Dolby 5.1)

SUBTITLES:

English SDH, Spanish, Portuguese (Brazilian), Russian, Arabic, Bulgarian, Croatian, Czech, Estonian, Greek, Hebrew, Hungarian, Icelandic, Latvian, Lithuanian, Mandarin Chinese, Polish, Portuguese (European), Romanian, Serbian, Slovenian, Turkish, Ukrainian

THE INCREDIBLE BURT WONDERSTONE:

Year Released: 2013

Studio: Warner Bros. / New Line Cinema

Aspect Ratio: 2.35:1 SCOPE

AUDIO & SUBTITLES:

- English (DTS-HD 5.1)

- French (Canadian) (Dolby 5.1)

- Spanish (Dolby 5.1)

- Portuguese (Brazilian) (Dolby 5.1)

E.T.: THE EXTRA-TERRESTRIAL (30th Anniversary Steelbook):

Year Released: 1982

Studio: Universal

Aspect Ratio: 1.85:1

"E.T. phone home."

AUDIO & SUBTITLES:

- English (DTS-HD 7.1)

- Spanish (DTS 5.1)

- French (DTS 5.1)

"I'll be right here."

MONTY PYTHON'S THE MEANING OF LIFE:

Year Released: 1983

Studio: Universal

Aspect Ratio: 1.85:1

AUDIO:

- English (DTS-HD 5.1)

- French (Mono)

- Soundtrack for the Lonely (DTS 2.0)

SUBTITLES:

English SDH, Spanish

THE HAPPYTIME MURDERS:

Year Released: 2018

Studio: STX / Universal

Aspect Ratio: 2.35:1 SCOPE

AUDIO:

- English (DTS-HD 7.1)

SUBTITLES:

English SDH, Spanish

THE HUNCHBACK OF NOTRE DAME (UK Import):

Year Released: 1996

Studio: Disney

Aspect Ratio: 1.78:1

AUDIO:

- English (DTS-HD 5.1)

- French (European) (DTS-HD HR 5.1)

- Dutch (DTS 5.1)

- Flemish (Dolby 5.1)

SUBTITLES:

English SDH, French, Dutch

An engaging little church with much evidence of Saxon work in its nave walls which are rich in re-used Roman tiles. A double splayed window may be seen over the north door. The chancel was built in the Norman period and there is a good hagioscope from the end of the south aisle to the High Altar. Fittings include Royal Arms of Charles II and a delightfully carved Norman font with a picture of a priest literally `dunking` a baby into it! A parish room built onto the south side of the church in 1970 means that the building is used throughout the week.

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

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DARENT.

EASTWARD from Sutton lies Darent, sometimes spelt Darenth, and usually called Darne.

The name of this parish is spelt, in some antient writings, Darente and Deorwent; and in Domesday, and some others, Tarent. It takes its name from the river Darent, which runs through it. This place was sometimes called North Darent, to distinguish it from the neighbouring parish or hamlet of South Darent.

This parish, as to its soil, is not very fertile; great part of it is light and chalky, and much covered with flint stones, and it may be said to be more healthy than it is pleasant. The river Darent takes its course in its antient and proper channel, along the western boundaries of it, but great part of the waters of it having been turned, for the sake of private interest, along another stream, through the adjoining parish of Sutton, the old river has been neglected, and at the passage across it here, is not only in a most silthy state, but is frequently dangerous to travellers. Near the eastern banks of it is situated the village of Da rent; at the northern part of which is a house, which was for some time possessed and inhabited by the family of Taylor, but it has been for some years occupied calico printers; a little higher up, on the side of a hill, having the church opposite to it, is a seat, which was rebuilt by William Lee, esq. surveyor of the navy in queen Anne's reign. He resided here, and having married Catharine, daughter of William Johnson, esq. died, s. p. in 1757; he devised this seat to his kinsman, rear admiral Ward, of Greenwich, whose daughter, some years ago, sold it to Edward Fowke, esq. and he sold it to Mr. Nathaniel Hodges, in whose assignees it is at present vested. Behind the church, southward, stands the court lodge, being a good old timbered farm house, occupied by the lessee of the manor. Hence, towards the east, the hill rises, extending quite across the parish; on it, southward, is the manor house of St. Margaret's, with the ruins of the chapel belonging to it. In the valley, on the opposite side of the hill, is a long common, called Green-street green, of more than a mile in length, having houses interspersed along the whole of it, especially at the south end, where they form a hamlet, in which there is a mansion, commonly called the Clock-HOUSE, which, at the latter end of the last century, was the property and residence of Edmund Davenport, esq who kept his shrievalty for the county here, in 1694, and was a good benefactor to the church of Darent, where he lies buried. He was succeeded here by a family of the name of Bedford, the last of whom, Joseph Bedford, esq. sold it to Sir Timothy Waldo, of London, since deceased; whose daughter married George Medley, esq. and his heirs are now intitled to it.

A little to the northward of the Clock-house, on the green, are the remains of several small barrows or tumuli, and near them the remains of several breastworks thrown up. Perhaps this might be the place where the battle was fought, near the banks of the Darent, by Vortimer and his Britons with his Saxon enemies; and there is a fortification thrown up, in the wood, about three quarters of a mile eastward from this place, where it is probable the Saxons lay, expecting this rencounter.

At the opposite or northern end of the green, towards Dartford brent, stands a house, called THE Gore, formerly a gentleman's residence, once belonging to William Lee, esq. above mentioned, who left it to rear admiral Ward, and it is now the property of his son, Edward Vernon Ward, esq. A little beyond is Trundle-down, or, more properly, Tyrling-down, which was formerly the estate of the Cobhams, as appears by the Escheat rolls of the 38th year of king Edward III. (fn. 1)

There was a younger branch of the family of Dixon of Hilden, in Tunbridge, for some generations, settled in this parish, as appears by the Heraldic Visitation, anno 1619; they held lands of St. Margaret's manor.

ATHELSTANE, king of England, gave the perpetual inheritance of Darent to duke Eadulf, who, in the year 940, with the king's consent, gave it to Christ church, Canterbury, in the presence of archbishop Wlselm, free from all secular service and regal tribute, excepting the trinoda necessitas, of repelling invasions, and the repair of castles and highways. (fn. 2) Soon after this, whilst Ælsstane was bishop of Rochester, who came to the see in 945, and died in 984, one Birtrick, a rich and potent man, who then resided at Meophum, devised his land at Darent, with the consent of Ælfswithe his wife, by his will and testament (a most curious record of the customs of those times,) to one Byrware, for his life, and afterwards to the priory of St. Andrew, in Rochester, for the good of himself and his ancestors. This estate seems to have been wrested from the church of Rochester, in the troublesome times which followed soon after. (fn. 3) But the manor of Darent remained, according to duke Eadulf's gift, among the possessions of Christ church at the consecration of archbishop Lanfranc, in the 4th year of the Conqueror's reign; who, among many other regulations which he made, after the custom of foreign churches, for the benefit of his monastery, separated the manors of his church (for before this, the archbishop and his monks lived together, as one family, and had their revenues in common) allotting one part for himself and his successors in the archbishopric, and the other to the monks, for their subsistance, cloathing, and other necessary uses of the monastery.

In this partition, Darent fell to the share of the archbishop, and it is accordingly thus entered in the record of Domesday, under the title of, Terra Archiepi' Cantuariensis, i.e. land of the archbishop of Canterbury.

In Achestan hundred the archbishop of Canterbury holds Tarent in demesne. It was taxed at two sulings. The arable land is In demesne there is one carucate, and 22 villeins, with 7 cottagers, having 7 carucates. There are six servants, and two mills of 50 shillings. To this manor belong five burgesses in Rochester, paying six shillings and eight-pence. There are eight acres of meadow, wood for the pannage of 20 hogs. In the whole value, in the time of king Edward the Consessor, it was worth 14 pounds, when he received it, 10 pounds, now 15 pounds, and 10 shillings, nevertheless, he that holds this manor pays 18 pounds.

Archbishop Hubert, in the year 1195, anno 7th king Richard I. with that king's consent, and for the mutual benefit of the churches of Canterbury and Rochester, exchanged, for the manor of Lambeth, with its appurtenances there, in Southwark and in London, then belonging to the monks of St. Andrew's priory, in Rochester, his manor of Darent, with the church and the chapel of Helles, with all liberties and free customs, and all other things belonging to the manor, saving to the archbishop, and his successors, all spiritual jurisdiction in the church of Darent, until he or they should, of their mere bounty, grant it to the bishop of Rochester, so that the monks should possess it to the use of their refectory, in the same manner as they before had the manor and church of Lambeth, saving to the bishop of Rochester, in this exchange, the right he before had within the manor of Lambeth. And it was declared, that the manor of Lambeth should continue unalienable from the archbishopric, as well as the manor of Darent, and other premises so exchanged, from the church of Rochester. (fn. 4)

The manor of Darent after this appears to have been part of the possessions of the priory of Rochester; but bishop Gilbert de Glanvill, who came to the see in 1185, disputing with his monks for the recovery of several manors and possessions, formerly belonging to the see of Rochester, which bishop Gundulp, his predecessor, had given them, claimed this manor and church, with its appurtenances, as having been given in exchange for Lambeth; notwithstanding which, the prior and convent still continued in possession of them.

In the 15th year of king Edward I. this manor was valued at 16l. 8s. In the 21st year of king Edward I. a Quo warranto was brought against the prior, on account of certain liberties which he claimed, when he was allowed to have, in this manor, view of frank pledge, and all of right belonging to it; infangthefe; and in consequence of that, gallows, chattels of condemned persons and fugitives, and amerciaments of his tenants, a fair and toll, and weif, as appurtenances to it; he also claimed to have free warren here, but the jury did not allow it him.

King Edward I. in his 23d year, granted them free warren in their demesne lands of this manor, among others. (fn. 5)

The manor continued part of the possessions of the priory and convent of Rochester, till the dissolution of the priory, in the 32d year of king Henry VIII. when it was surrendered into the king's hands, and was two years afterwards settled by that king on his new erected dean and chapter of Rochester, part of whose possessions it remains at this time.

A court leet and court baron is held yearly for this manor.

In 1649, there was a survey taken, by order of the state of the manor of Darenth, with the rectory or parsonage appendant to it, belonging to the late dean and chapter; which latter, with the scite and demesnes of the manor, had been let, anno 16 king Charles I. by the dean and chapter, to Elizabeth and Helen Harvey, daughters of William lord Harvey, at the yearly rent of 20l. 8s. but were returned to be worth together, over and above that rent, 169l. 13s. 6d. per annum. (fn. 6) They continued many years in the family of Harvey, till George earl of Bristol, about thirty-five years ago, sold his interest in them to the occupier, Mr. William Farrant, since the death of whose son of the same name in 1788, Mr.Christopher Chapman is become the present lessee of them.

Jeffry Haddenham, about the year 1300, bought lands in Darent, and gave the rents of them to the use of the altar of St. Edmund in Criptis, which he had lately made in the church of Rochester. (fn. 7)

About a mile south-eastward from Darent church is the HAMLET of Helles St. Margaret, commonly called St. MARGARET HILLS. This appears by the court-rolls of it, to have been once a parish of itself, to which belonged the hamlets of Gills, Greensted-green, and South Darent. How it came to be annexed to Darent, will be mentioned in the ecclesiastical state of this parish. St. Margaret's, with the above mentioned hamlets appendant to it, are thus described in the general survey of Domesday, under the title of the lands of the bishop of Baieux, who was at that time owner of them.

Anschil de Ros holds Tarent of the bishop (of Baieux). It was taxed at half a suling. The arable land is one carucate and a half. In demesne there is one, and four villeins, with four borderers having one carucate. There are three acres of meadow, and two mills of 18 shillings. Wood for the pannage of three hogs. The king has from this manor, lately given him by the bishop, as much as is worth 10d. The whole manor was, and is worth 100 shillings. Aluric held it of king Edward.

And a little farther, in the same record, under the like title:

In the same parish, the same A. (viz. Anschitill de Ros) holds one manor of the bishop (of Baieux). It was taxed at half a suling. The arable land is one carucate and an half. There are 5 villeins, and 5 borderers, and one mill of 20 shillings. There are 3 acres of meadow, and 1 servant. The whole manor was worth 60 shillings, and now 70. Osurt held it of king Edward the Consessor.

This manor afterwards came into the possession of a family called Hells, who had much land besides at Dartford and Ash, near Sandwich; and from them this place acquired the additional name of Hells, or more vulgarly called Hilles. One of these, Thomas de Helles, had a charter of free warren granted to him and his heirs, for his lands here, and at Dartford, in the 17th year of king Edward I. (fn. 8) One of his descendants, Richard Hills, (fn. 9) for so the name was then spelt, about the beginning of king Henry VIII.'s reign, was possessed of this manor. He left one sole daughter and heir, Anne, who carried it in marriage to Henry Melhard, and he left two daughters and coheirs, Alice and Joane, who divided it between them.

These moieties having afterwards continued separated in the hands of different owners, for some length of time, became at last united in the person of Mr. Thomas Rolt, who was become possessed of the entire manor a few years before the restoration of king Charles II. He married Catharine, daughter of Thomas Perye, gent. and died in 1661, leaving her surviving, who sold the manor of St. Margaret's to George Gifford, of Fawkham, esq. on whose death, in 1704, it came to his son, Thomas Gifford, esq. whose three daughters and coheirs, viz. Margaret, married to Thomas Petley, esq. Mary to John Selby, esq. and Jane married first to Finch Umfrey, gent. and afterwards to Francis Leigh, esq. of Hawley, possessed this manor in undivided thirds, till 1718, when they agreed to a partition of this estate. About the year 1722, Francis Leigh and Jane his wife joined in the conveyance of their interest in it, in which was included the mansion house, to John Hayward, esq. of Woolwich, who next year purchased a second third part of Thomas Petley, and Ralph his only son.

In 1725, John Hayward, who was then possessed of two-thirds of this manor, and John Selby, and Mary his wife, who were the possessors of the other third part of it, joined in the conveyance of the whole of it to John Lane, leatherseller, of London, who resided here for several years; he left two sons, John and Richard, and a daughter, married to Richard Hamman, and at his death devised this manor, with the mansion and part of the demesne lands, to his two sons, and a small portion of the latter to his daughter and her husband; the former part became again divided, so that three fourths of it became vested in Mr. Richard Lane, son of Richard above mentioned, who in 1788, alienated his interest in it to Mr. Christopher Chapman, who having purchased the other fourth part, now possesses the whole of it, and resides in the manor house.

A court baron is held for this manor, and several lands in the hamlets of Hills, Greensted, Gills, and South Darent, are held of it. The manor is held of the manor of Darent, by the yearly rent of 1l. 18s.

There is an estate in Darent, which, though now of little account, was once reputed a manor, called Cleyndon; which, in early times, had proprietors of its own name, but in the reign of Edward III. (fn. 10) was owned by the family of Hastings. John de Hastings, earl of Pembroke, died possessed of it in the 49th of that reign, and was succeeded by John de Hastings, his son, who was unfortunately killed at a tournament at Woodstock, in the 13th of king Richard II. On his death, without issue, his wife, Philippa, daughter of Edmund Mortimer, earl of March, possessed Cleyndon, as she did at the time of her decease, which happened in the 2d year of king Henry IV. In the 11th year of king Edward IV. Roger Rothele, of Dartford, owned this estate; (fn. 11) who sold it to Thomas Crephedge, in the 22d year of that reign; and his grandson, John Crephege, conveyed it by sale to Sir Robert Blage, one of the barons of the exchequer; his widow carried it again in marriage to Sir Richard Walden; at her death, in the 35th of Henry VIII. her son, by her former husband, Robert Blage, esq. possessed it, as he did land in Darent and Dartford, late parcel of the chantry of Stampitts, and late in the tenure of John Rogers, of Dartford, holding it of the king, in capite, by knights service. (fn. 12) On his death, in the 5th year of king Edward VI. his son, Henry Blage, possessed both these estates, and sold them, in the 24th year of queen Elizabeth, to Richard Burden, yeoman; who, the next year, parted with the land, late belonging to Stampitt's chantry, to Thomas and Andrew Ashley, and afterwards conveyed Cleyndon to Robert Filmer, esq. who left it at his death, in 1585, to his son, Sir Edward Filmer, and he gave it to his second son, Edward Filmer, who possessed it in the reign of king Charles I. His heirs sold it to Mr. Leigh, (fn. 13) who was the owner of it in 1691; but I can find nothing of it since, who owns it, or where it is situated.

Charities.

SIR THOMAS SMITH, by will, in 1621, gave 4l. 6s. 8d. per annum, payable out of several tenements in London, devised to the Skinners company for divers charitable uses, to be distributed weekly in bread, by the minister and churchwardens, unto five poor resident housekeepers, and in the last clause of his will, he directed, that on the expiration of the leases and the increase of the revenues, the distribution among the poor should be increased likewise among the poor of those parishes so named, or of any other parish wherein he should have lands at the time of his death. Darent is one of those parishes expressly named in it.

..........Ellis gave by will 12s. per annum to the poor; and BERNARD ELLIS, esq. by his will, in 1713, confirmed his father's gift above mentioned, to be paid out of a messuage, called the Cock, in Dartford, and he added to it a further gift of 12s. to be annually paid to the vicar and churchwardens, for the benefit of the poor of this parish, in like manner as his father had directed his gift to be paid; the above messuage having since been converted into three private tenements belongs to the heirs of John Mumford, esq. who distribute in bread yearly both the above sums.

DARENT is within the ECCLESIASTICAL JURISDICION of the diocese of Rochester. It is a peculiar, of the archbishop of Canterbury, and as such is in the deanry of Shoreham.

The church, which is a small building, is dedicated to St. Margaret. It consists of two isles and a chancel, both which seem very antient, especially the latter, which terminates with three small lancet windows, and is with respect to its construction perhaps unique in this diocese. The steeple, which is pointed, stands at the west end of the south isle; there are three bells in it. The chancel is divided into two parts of different widths, by steps, the upper one is vaulted, and is paved with black marble of the gift of Mr. Edmund Davenport, in 1680, who gave some silver plate likewise for the altar. The lower chancel is not, but the two isles are ceiled, the church was new pewed in 1737. The font bears high marks of antiquity, it is a single stone rounded and excavated, composed of eight compartments, with columns alternately circular and angular, and semicircular arches, the figures and objects on the compartments are in high relief, and are rudely carved; some of the figures appear to be chimerical, and others symbols of the sacraments and other religious offices. (fn. 14)

Among other monuments and inscriptions in this church, are the following: On the south side, a monument and inscription, shewing, that in a vault underneath, lies Catherine, late wife of John Elliston, of London, merchant, obt. 1729; arms, per pale gules and azure, an eagle displayed argent, impaling gules, three salmons naiant, argent. In the chancel, on the south side, a small monument and inscription, shewing that in the church yard lies John Weaver, esq. of North Lussenham, in Rutlandshire, obt. 1728; on the north side, a mural monument for Catharine, wife of Wm. Lee, esq. ob. 1746, she was daughter of Wm. Johnson, esq. M. P. for Aldborough, in Suffolk; above the arms of Lee, Gules, a cross or, between four unicorns heads, erased of the se cond, impaling Johnson or, a water bouget sable, on a chief sable three torteauxes or. A memorial for Humphry Taylor, rector of Ifield and Nutsted, son of the Rev. Rich. Taylor, vicar of this parish, obt. Dec. 12, 1732, and for others of this family. A memorial for Mrs. Dorothy Johnson, one of the daughters of Wm. Johnson, esq. M.P. obt. 1763, æt. 78. Another for Mrs. Catharine Lee, for whom the monument mentioned above is erected; another for Wm. Lee, esq. of this parish, husband to Catharine above mentioned, surveyor of the navy, in the reign of queen Anne, ob. 1757, æt. 87, s.p. A stone within the rails for Rich. Taylor, vicar of this parish, obt. Aug. 29, 1712, æt. 57. On the upper stone step, next the rails, before the altar, which, together with the pavement, was the gift of Mr. Davenport, are these words, Ex dono Edmund Davenport, 1680. On the south wall is a brass plate and inscription for Mary, the wife of Andrew Bridges, parson of Nutsted fifteen years; sometime the wife of Henry Farbrace, vicar of Farmingham, and parson of Halsted, and first parson of Ightham, daughter of Simon Clarke, sometime parson of Murston, and one of the six preachers of the church of Canterbury, obt. 1617; another very antient brass plate, placed in the south isle against the wall, but formerly over the remains of John Crepehege, and Jane his wife, of this parish, who lived in the reign of king Edward III. (fn. 15)

The church of Darent was exchanged with the manor, as has been mentioned before, by Hubert, archbishop of Canterbury, with the monks of Rochester, for the manor of Lambeth, in 1195. and was soon afterwards, by the archbishop, appropriated to their use, Nicholas, then parson of it, resigning it into the archbishop's hands for that purpose.

In the 15th year of king Edward I. the church of Darent was valued at ten marcs, and in the reign of king Richard II. at the same.

The prior and convent of Rochester, in the year 1290, augmented this vicarage by the donation of half an acre of land, called Muriel Land, formerly belonging to John, son of Edward le Bedle; eighteen days work of land, formerly Ancell de Snodland's; one rood of land, formerly Stacy the cook's; and five days work of land, called Cottland, which had escheated to the prior and convent on the death of Bartholomew Fitz Eastrilde, lying according to the bounds described in the instrument. After a long dispute between Elias, vicar of this church, and the prior and convent, concerning the portions with which this vicarage was endowed, and the burthens to be borne by it, both parties agreed to leave the decision of it to John Peckham, archbishop of Canterbury; who, in 1292, decreed, that the prior and convent should take for the future the tythe of all sheaves, as well of land dug with the spade, as ploughed, within this parish, and also the tythe of hay as their portion, and the tythe of lambs, pigs, calves, cheese, pidgeons, mills, fisheries, rushes, herbage, cheese, milk, flax, hemp, and all other tythes whatsoever, great and small, arising from their own de mesne lands, because they had possessed peaceably, and without interruption, all tythes of this kind in their demesnes in Derenth, and elsewhere, where they had lands in demesne for sixty years and more, as had legally been made to appear by the diligent enquiries of creditable persons, examined for that purpose, in the archbishop's visitations.

The archbishop decreed likewise, that the burthen of procurations due to the dean of Shoreham, and also the finding of ornaments, vestments, and books, which were not found by the parish, and the reparation of them, if it exceeded in one year the sum of two shillings, and the building and repairing of the chancel of the church, when necessary, should belong to the said religious, and that the tythes of lambs, calves, pigs, geese, pidgeons, fisheries, mills, rushes, herbage, cheese, milk, flax, hemp, and all other small tythes, except in the demesnes of the religious, the oblations and obventions belonging, or accruing in any kind whatsoever, to the said church, and not assigned as above to the religious, should belong to the vicar and his successors in future, and he decreed, that the small pieces of land, and the mansion, which then or before had been assigned by the religious to the use of the vicarage, and the whole burthen of the repair and maintenance of the houses and mansion of the vicarage, and of the books, vestments, and ornaments, to be maintained by the religious, so far as the repairing and maintaining them did not exceed the sum of two shillings, and also the providing bread and wine, and other necessaries for divine rites, such as were not provided by the parishioners of the church, or mentioned before, should belong to the vicar and his successors, and that the vicar for the time being should find two chaplains to celebrate, one in the church of Darent, and the other in the chapel of Helles,

In this state the church and vicarage of Darent continued, till the general dissolution of monasteries, in the reign of king Henry VIII. in the 32d year of which the priory of Rochester, and the possessions of it, were surrendered into the king's hands; who, two years after, settled the church with the vicarage of Darent on his new-erected dean and chapter of Rochester, whose inheritance it now remains.

¶In the reign of queen Elizabeth, the dean and chapter of Rochester, having refused the payment of the old accustomed stipend payable yearly by them to the vicar of this parish, he commenced a suit against them in the archbishop's consistorial court, in 1564, and had a decree prouounced in his favor. The dean and chapter made a pretence of appealing from this sentence, but did not prosecute it; on which the decree was confirmed two years afterwards, with 8l. 10s. costs, and the archbishop granted his letters testimonial of the same. (fn. 16)

The survey of this parsonage, by order of the state in 1649, has been already mentioned in the account of the manor of Darent. There was one made likewise of the vicarage, by virtue of the commission of enquiry, in 1650, out of chancery, in which it was returned, that Darenth was a vicarage, having an old house, and two acres of glebe land, worth thirty pounds per annum; that master Cockett then enjoyed it, who preached and taught every Lord's day, but to little edisication. (fn. 17)

Darent is a discharged living, of the clear yearly value, as returned, of forty-five pounds. The yearly tenths were 19s. 104d. (fn. 18)

THE HAMLET OF ST. MARGARET HILLES seems, from several antient evidences and court rolls, as to its temporal jurisdiction, to have been once a parish of itself, distinct from that of Darent, having, within its bounds, the several hamlets of Hilles, Grensted, South Darent, and Gills. However, as to its ecclesiastical jurisdiction, it was always accounted but as a chapel to Darent, having the above hamlets within its precinct. (fn. 19)

By the decree of archbishop Peckham, mentioned before, the vicar of Darent was to find one chaplain to celebrate divine offices in this chapel of Helles. In the reign of king Henry VIII. there was a composition entered into between the vicar of Darent, and the inhabitants of the precinct of this chapel, which was confirmed by archbishop Warham in 1522, in which it was decreed, that the vicar of Darent should celebrate divine offices, either himself or by substitute in it, at certain times, and in manner as is therein mentioned, the inhabitants nevertheless resorting to the parish church of Darent on certain days therein specified; that he should administer extreme unction, and the holy sacrament if desired, to the sick inhabitants of this precinct within it; that he should bury the bodies of the deceased inhabitants either in this chapel, or the yard belonging to it, and baptize the children, and church the mothers of them within the chapel, and to prevent the inconveniencies that might arise from carrying the sacrament so far to the sick, the archbishop decreed, that it should be kept for the future in a decent pyx, to be provided by the inhabitants for that purpose in this chapel; who should bear and sustain all the burthens of the chapel; and also the payment of the reparation and maintenance of the parish church of Darent, and all other burthens, ordinary and extraordinary, in common with the rest of the parishioners of Darent, according to their abilities; and lastly, that all the inhabitants of the precinct of this chapel should pay yearly to the vicar of Darent, for the time being, all tythes accruing, and howsoever arising, within the precinct of it, as well real as personal, and all oblations whatsoever due of right or of custom, and should acknowledge the parish church of Darent as their own parish church. (fn. 20)

Notwithstanding this decree, the chapel of St. Margaret soon afterwards became neglected, and fell to decay; insomuch, that cardinal Pole, archbishop of Canterbury, in the year 1557, united the precinct of St. Margaret to the parish of Darent. And the chapel of it being thus desecreated, fell into immediate ruin, the only remains of it at this time being part of the tower of the steeple, which stands amidst a large heap of rubbish and stones, on an eminence in a field a small distance south-westward from the mansion of the manor: in the remains of this building there are many Roman bricks, and part of an arch is turned entirely with them.

www.british-history.ac.uk/survey-kent/vol2/pp367-383

Characteristically Portuguese patterned pavements (Calçada) in the town of Tomar, central Portugal.

A strong Alfa Romeo contingent at the Petrolicious Drivers Meeting, Bicester

A foggy start in Shoreham this morning.

Stanford sits beside the junction on the M20 for Hythe and the junction with the bottom of the old Roman Road of Stone Street, and is the chosen location for the massive lorry park for any Brexit-related delays/jams. Only the DoT seemed to have forgotten to include an environmental impact assessment with the application, and was withdrawn.

Could still happen I guess, and the fine fellow in mustard coloured cords seemed to think it was still a possibility.

But for the time being, Stanford is quiet enough, with a fine looking pub, The Drum, and this mostly Victorian church, which I was rather taken with.

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What a delightful church! It is almost completely Victorian with the nave and chancel being rebuilt 30 years apart. The nave is severely plain, but the west windows may be part of the medieval church re-used. The font is a most unusual piece and is either Victorian or seventeenth century. It ahs certainly been recut over the years and has no Christian iconography. The chancel is well proportioned and entered via a well carved chancel arch. The east windows are shafted and have rere-arches. The stonework over the organ is typical late nineteenth century with castellations and niches, all probably designed by Carpenter. All in all this is a lovely church with a warm feeling and magnificent proportions. It deserves to be better known.

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

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THE next parish south-eastward from Horton is that of Stanford, which takes its name both from its soil and situation, slane in Saxon signifying a stone, and ford, a rivulet. The parish of Stanford itself lies in the hundred of Stowring, but that of Westenhanger, now united to it, is within the hundred of Street.

It is, the greatest part of it, a low unpleasant situation, lying at a small distance below the down hills. The greatest part of it is pasture ground, and very wet. The soil is very clity and poor near the hill, where the ground lies higher, but lower down it becomes richer, and has some good fertile meadows in it. There is but little wood, only two small coppices in the northern part of it; the rents are about 900l. per annum. The high road along the Stone-street way from Canterbury, and over Hampton hill, leads through this parish towards Newinn-green, whence it continues strait forward to Limne, the Portus Lemanis of the Romans, and to the right and left to Ashford and Hythe. Stanford-street is built on this road, in which there is a neat modern-built house, belonging to Mr. Jones, who lives in it; the church stands on a gentle rise eastward from it. The parish is watered by the stream which rises above Postling church, being the head of that branch of the river called the Old Stour, which running from thence hither, having been joined by several smaller streams from the north-west, crosses the high road westward below Stanford-street towards Ashford. The bridge under which it runs here, being broken down anno 7 Edward I. the jury found, that it ought to be repaired by Nicholas de Criol, and not by the adjacent hundreds. At a small distance westward from this bridge, and not far from the stream, stands the antient mansion of Westenhanger, having a gloomy appearance, in a low unpleasant situation, having an extent of flat country and pasture grounds in front of it, the above stream supplying the broad deep moat which surrounds it.

The ruins of this mansion, though very small, shew it to have been formerly a very large and magnificent pile of building. The antiquity of this mansion was, no doubt, very high, and if not originally built by one of the family of Criol, was afterwards much enlarged and strengthened by them. From one of the towers still retaining the name of Rosamond's tower, where the tradition is, that fair mistress of king Henry II. was kept for some time, it should seem to have been built before his reign, or perhaps even belonging to him. Which seems the more probable from there having been found among the ruins the left hand of a well carved statue, with the end of a sceptre grasped in it; a position peculiar to this prince, one of whose seals was so made in the life time of his father. (fn. 1) The scite of the house, moated round, had a drawbridge, a gatehouse and portal, the arch of which was large and strong, springing from six polygonal pillars, with a portcullis to it. The walls were very high, and of great thickness, the whole of them embattled, and fortified with nine great towers, alternately square and round, and a gallery reaching throughout the whole from one to the other. One of these, with the gallery adjoining to it on the north side, was called, as has been already mentioned, Fair Rosamond's; and it is suppoted she was kept here some time before her removal to Woodstock. The room called her prison, was a long upper one, of 160 feet in length, which was likewise called her gallery. Over the door of entrance into the house was carved in stone, the figure of St. George on horseback, and under it four shields of arms; one of which was the arms of England, and another a key and crown, supported by two angels. On the right hand was a slight of freestone steps, which led into a chapel, now a stable, curiously vaulted with stone, being erected by Sir Edward Poynings, in the reign of king Henry VIII. At each corner of the window of this chapel was curiously carved in stone, a canopy. There were likewise in it several pedestals for statues, and over the window stood a statue of St. Anthony, with a pig at his feet, and a bell hanging to one of its ears. At the west end were the statues of St. Christopher and king Herod. The great hall was fifty feet long, with a music gallery at one end of it, and at the other a range of cloisters which led to the chapel, and other apartments of the house. There were one hundred and twenty-six rooms in it, and, by report, three hundred and sixty-five windows. In the year 1701, more than three parts of it was pulled down, for the sake of the sale of the materials, which were then sold for 1000l. After this Mr. Champneis, the purchaser of it, converted the remainder into a small neat edifice for his residence; which house, within these few years, has been again pulled down, and a yet smaller modern one built on the scite of it. All that now remains therefore of this great mansion and its extensive surrounding buildings, are the walls and two towers on the north and east sides of it, which being undermined by length of time, are yearly falling in huge masses into the adjoining moat; and the remaining ruins being covered with ivy and trees, growing spontaneously on and through the sides of every part of them, exhibit an awful scene, and a melancholy remembrance of its antient grandeur; the under part of the great entrance yet remains, the arch over it having been taken down but lately; and there are numberless fragments of carved stone-work lying scattered about. The whole was built of quarry-stone, said to have been dug in the quarries of the adjoining manor of Otterpoole, in Limne, ornamented with sculptured stone brought from Caen. The park which belonged to this mansion, extended over the east and south parts of this parish, rather on rising ground, formerly comprehending the whole parochial district of Ostenhanger, at the southern boundary of which is New-Inn-green, so called from a new inn built there in king Henry the VIIIth's time, near which there is a small hamlet built on the road leading from Hythe to Ashford. Near the western boundary of the parish is a small green, built round with houses, called Gibbins brook, situated in the borough of Gimminge, its proper name, in a very wet and swampy country.

There was an annual fair instituted in 1758, to be holden in Stanford-street on June 7, for all sorts of cattle, but it was soon left off, and there has not been any held for near twenty years past.

THE MANOR OP STANFORD was antiently part of the possessions of the family of De Morinis, whose descendants the Derings continued afterwards to possess it. Sir Richard Dering, of Hayton, was owner of it anno 22 Richard II. and then quitted the possession of it to Sir Arnald St. Leger. (fn. 2) How it passed afterwards, I have not found; but in 1659 it was the property of Richard Busbridge, of Nottinghamshire, one of whose descendants sold it in 1699 to George Hamond, of Stanford, and he in 1733 alienated it to Michael Lade, of Canterbury, who parted with it again two years afterwards to Wile, of Sandwich, from which name it came to Mr. Odiarne Coates, of New Romney, whose heirs now possess it.

THE MANOR OF BEKEHURST, alias SHORNECOURT, lay somewhere in, or near this parish; for by the Book of Aid, levied anno 20 Edward III. it appears, that the heirs of Walter de Shorne paid aid for it, as the eighth part of a knight's see, which the said Walter before held in Bokehurst of John de Criell, as of his manor of Westenhanger. In king Henry VIII.'s reign, this manor was in the possession of Humphry Gay, gent. but in 1613 it was become the property of Sir Thomas Hardres, who that year levied a fine of it; but where it is situated, or who have possessed it since, I have not, with all my eldeavours, been able to discover.

HEYTON is another manor, lying at the north-west corner of this parish, next to Horton, being frequently mentioned in antient deeds by the name of Hayte. It was in very early times possessed by a family which took its surname from it, and bore for their cognizance in antient armorials, Gules, three piles, argent. Alanus de Heyton was owner of this manor in the reign of king Henry II. in which reign he held by knight's service of Gilbert de Magminot, but dying s.p. Elveva his sister, married to Deringus de Morinis, became his heir, and entitled her husband to it, and wrote himself, as appears by several dateless deeds, Dominus de Heyton. Their son Deringus Fitz Dering, was the first who deserted the name of Morinis, whose son Richard Fitz Dering, who likewise wrote himself Dominus de Heyton, died possessed of it at the latter end of the reign of king Henry III. and left it to his son Peter Dering, whose grandson Sir Richard Dering appears to have possessed it in the 22d year of king Richard II. and that year to have quitted the possession of it to Sir Arnald Seyntleger. After which it passed into the family of Scott, of Braborne, in which it continued till the reign of queen Elizabeth, when it was alienated by one of them to Mr. William Smith, of Stanford, yeoman, in whose descendants, resident at it, this manor continued down to Mr. William Smith, gent, of Heyton, who dying s.p. by will devised it to his widow Anne, daughter of Mr. John Drake, of London, and she having in 1769 remarried with the Rev. George Lynch, he in her right became possessed of it, and for some time resided here, till on the death of his brother Robert Lynch, M. D. he removed to Ripple, where he died in 1789, s.p. and by his will devised it to his two surviving sisters, who are the present possessors of it. (fn. 3) A court baron is held for this manor.

WESTENHANGER is an eminent manor here, which was once a parish of itself, though now united to Stanford: Its antient and more proper name, as appears by the register of the monastery of St. Angustine, was Le Hangre, yet I find it called likewise in records as high as the reign of Richard I. by the names both of Ostenhanger and Westenhanger, which certainly arose from its having been divided, and in the hands of separate owners, being possessed by the two eminent families of Criol and Auberville. Bertram de Criol, who was constable of Dover castle, lord warden of the five ports, and sheriff of Kent, for several years in the reign of king Henry III. who from his great possessions in this country, was usually stiled the great lord of Kent, is written in the pipe-rolls of the 27th year of that reign, of Ostenhanger, where it is said he rebuilt great part of the then antient mansion. He left two sons, Nicholas and John, the former of whom marrying with Joane, daughter and heir of Sir William de Aubervilse, inherited in her right the other part of this manor, called Westenhanger, as will be further mentioned hereafter. John, the younger son, seems to have inherited his father's share of this manor, called Ostenhanger, of which he died possessed in the 48th year of king Henry III. as did his son Bertram de Criol in the 23d year of Edward I. leaving two sons, John and Bertram, who both died s.p. and a daughter Joane, who upon the death of the latter became his heir, and carried Ostenhanger, among the rest of her inheritance, in marriage to Sir Richard de Rokesle, seneschal and governor of Poictu and Montreul in Picardy, a man of eminent character in that time, having been created a knight-banneret by king Edward I. at the siege of Carlaverock, in Scotland. He died without issue male, leaving his two daughters his coheirs, of whom Agnes, the eldest, married Thomas de Poynings; and Joane, the youngest, first Hugh de Pateshall, and secondly Sir William le Baud, and upon the division of their inheritance, Ostenhanger was wholly allotted to Thomas de Poynings, who died anno 13 Edward III. bearing for his arms, Barry of six, or, and vert, over all a bend, gules. He left three sons, Nicholas, Michael, and Lucas de Poynings, all three summoned at different times to parliament, among the barons of this realm. The descendants of the latter being summoned as barons Poynings de St. John, which barony became vested in the late duke of Bolton. Upon the division of their inheritance, this manor was allotted to the second son Michael, who died anno 43 king Edward III. and left two sons, Thomas and Richard. Thomas de Poynings, the eldest son, possessed it on his father's death, but he died anno 49 Edward III. s.p. having bequeathed his body to be buried in the midst of the choir of St. Radigund's, of his own patronage, before the high altar, appointing that a fair tomb should be placed over his grave, with the image of a knight made thereon. Upon his death, Richard de Poynings, his youngest brother, succeeded to it, and died possessed of it in the IIth year of king Richard II. as did his son Robert anno 25 Henry VI. having had two sons, Richard de Poynings, who died in his life-time, leaving a sole daughter and heir Alianore, who married Sir Henry Percy, afterwards earl of Northumberland, and brought him a large inheritance, together with the baronies of Poynings, Bryan, and Fitzpain, now enjoyed by the present duke of Northumberland; and a second son Robert, who succeeded his father in Ostenhanger, of which he died possessed anno 9 Edward IV. (fn. 4) who, as well as his several ancestors above-mentioned, were summoned among the barons to parliament, and his son Sir Edward Poynings, who having purchased the other part of this great manor, called Westenhanger, became possessed of the whole property of it, as will be further mentioned hereafter.

To return now to that part of this eminent manor, distinguished from its situation by the name of Westenhanger, which was in the reign of king Richard I. in the possession of the family of Auberville, one of whom, Sir William de Auberville, descended from William de Ogburville, mentioned in the survey of Domesday, being one of those who attended the Conqueror in his expedition hither, resided in that reign in the borough of Westenhanger, and was founder of the abbey of West Langdon, and a benefactor to the priory of Christ church, and as appears by his seal appendant to a deed in the Surrenden library, dated 29 Henry III. bore for his arms, Parted per dancette, two annulets in chief, and one in base. His grandson, of the same name, left an only daughter and heir Joane, who marrying with Nicholas de Criol, brought him this estate as part of her inheritance. His descendant Sir John de Criol, in the 19th year of Edward III. obtained a licence to found and endow a chantry in the chapel of St. John, in Westenhanger,; and before, in the 17th year of that reign, he had a grant to embattle and make loop-holes in his mansion-house of Westenhanger. His descendant Sir Nicholas de Criol, or Keriel, died possessed of it in the 3d year of king Richard II. and from him it devolved at length by succession to Sir Thomas Keriel, for so their name was then in general spelt, who was slain in the second battle of St. Albans, in the 38th year of Henry VI. in asserting the cause of the house of York. On his death without male issue, his two daughters became his coheirs, (fn. 5) viz. Elizabeth, married to John Bourchier, esq. and Alice, to John Fogge, esq. of Repton, afterwards knighted, whose second wife she was; and on the division of their inheritance, Westenhanger was allotted to the latter. He had by her one son, Sir Thomas Fogge, sergeant-porter of Calais in the reigns of king Henry VII. and VIII. who sold his interest in it to his elder brother, (by his father's first wise Alice Haut) Sir John Fogge, of Repton, and he, about the beginning of king Henry VIII.'s reign, alienated it to Sir Edward Poynings, the possessor of the other part of this manor, who thereupon became possessed of both Ostenhanger and Westenhanger, being the entire property of the whole manor. He was a man of much eminence of that time, and greatly in favour both with king Henry VII. and VIII. being governor of Dover castle, lord warden of the five ports, and knight of the garter. He resided at Westenhanger, where he began building magnificently, but he died before his stately mansion here was finished, anno 14 Henry VIII. having married Elizabeth, daughter of Sir John Scott, of Scotts-hall, by whom he had one only child John, who died in his life time; so that thus deceasing without legitimate issue, and even without any collateral kindred, who could make claim to his estates, this manor, among the rest of them, escheated to the crown. Although Sir Edward Poynings died without legitimate issue, yet he left by four different concubines three sons, Sir Thomas, who afterwards died s. p. Sir Adrian Poynings, who died without male issue; and Edward, slain at Bologne in the 38th year of Henry VIII. and likewise four daughters.

This manor thus becoming vested in the crown, was by the king's bounty soon afterwards conferred on his eldest natural son Sir Thomas Poynings abovementioned, who was a gentleman noted for the beauty and elegance of his person, and was of equal merit; and being of remarkable strength and courage, greatly signalized himself at the justs and tournaments of those times of which the king being himself exceedingly fond, it recommended him still more to the royal favour, and he was made K. B. and was summoned to parliament as baron Poynings, of Ostenhanger. But in the 32d year of the same reign, he, with dame Catherine his wife, exchanged this manor, park, and sundry premises belonging to it, with the king, for other estates in Dorsetshire and Wiltshire. (fn. 6) Soon after which, the king seems to have intended this manor as a mansion fit for his royal residence; for he not only expended much on the completing of the unfinished state of it, but two years afterwards laid into the park a large circuit of land, inclosing many mansions, houses, and buildings of the inhabitants within the pale of it; at which time this manor seems to have been indiscriminately called by both the names of Ostenhanger and Westenhanger. After which, the manor, together with the mansion, park, and other appurtenances belonging to it, continued in the hands of the crown till the reign of Edward VI. when that prince, in his first year, granted it with its appurtenances, to John Dudley, earl of Warwick, to hold in capite by knight's service; but in the 3d year of that reign, the earl joined with dame Joane his wife, in the reconveyance of it to the king, in exchange for premises in other counties. The next year after which the king granted it, among other premises, to Edward Fynes, lord Clinton, son of Thomas, lord Clinton, by Mary, one of the four daughters of Sir Edward Poynings before-mentioned, to hold in capite by knight's service, and in the 6th year of his reign, he made a new grant to him and Henry Herdson, his trustee of it, together with the advowson of the rectory, to hold by the like service; and they not long afterwards alienated the manor of Westenhanger with its appurtenances, to Richard Sackville, esq. who died possessed of it in the 8th year of queen Elizabeth; but it should seem that he had it only for his life, or perhaps might not be in possession of the mansion of Westenhanger itself; for that queen, in the progress which she made through this county, at the latter end of the summer in the year 1573, is said in the course of it to have stayed at her own house of Westenhanger, the keeper of which was then Thomas, lord Buckhurst, son of Richard Sackville, before-mentioned, And further, for that the queen, in her 27th year, granted the manor of Eastenhanger with its appurtenances, in see to Thomas Smith, esq. He was commonly called the Customer, from his farming the customs of the port of London, and he having greatly increased the beauty of this mansion, which had been impaired and defaced by fire, with magnificent additions, resided here; and when Lambarde wrote his Perambulation in 1570, there were here two parks, which continued till one of the family of Smith disparked them both. He died in 1591, and was succeeded by his eldest son Sir John Smythe, who was of Ostenhanger, where he kept his shrievalty in the 42d year of queen Elizabeth, and died in 1609. His son Sir Thomas Smythe, K. B. resided likewise at Westenhanger, (for by both these names this place was yet at times differently called) and was in 1628 created viscount Strangford, of the kingdom of Ireland. His son Philip, viscount Strangford, conveyed it to trustees, (fn. 7) and they, at the latter end of king Charles II.'s reign, alienated this manor, with its mansion, lands, and appurtenances, to Finch, who having in 1701 pulled down by far the greatest part of this stately mansion, then passed it away by sale to Justinian Champneis, esq. The family of Champneis are descended from Sir Amyan Champneis, who flourished in king Henry the IId's reign, whose descendants settled in Somersershire; one of whom, Robt. Champneis, of Chew, in that county, was father of Sir John Champneis, lord mayor of London anno 26 king Henry VIII. who was possessed of Hall-place, in Bexley, where he resided, and in which he was succeeded by his son, the youngest and only surviving son of seven, Justinian. One of his descendants, Walter Champneis, son of William, appears by the parish register of Boxley to have lived in that parish in queen Elizabeth's reign, anno 1582. After which there is continued mention in it of them down to the burial of Justinian Champneis, esq in 1712. Justinian Champneis, the purchaser of this estate, bore for his arms, Parted per pale, argent and sable, a lion rampant, gules, within a bordure, engrailed and counterchanged, of the field. He afterwards resided here, having built a smaller house on the same scite, out of the ruins remaining of it. He was one of the five Kentish gentlemen, who in 1701, delivered the noted petition from this county to the house of commons. He died possessed of this manor and estate, far advanced in years, in 1748, leaving three sons, Justinian, William, and Henry. On his death, by the settlement made on his marriage, one sixth part of this estate devolved to the two younger sons, and the rest of it on the eldest son Justinian Champneis, esq. who dying abroad, s. p. in 1754, gave by will his interest in it to his younger brother Henry; and the remaining sixth part came by compromise wholly to the then eldest surviving brother William Champneis, esq. who resided at Vintners, in Boxley. He left by his first wife two daughters his coheirs, Frances, now unmarried, and Harrior, who married John Burt, esq. of Rochester, by whom she had two sons, WilliamHenry and Thomas, and a daughter Harriot, as will be further mentioned hereafter. On his death in 1762, his sixth part of this estate came to his two daughters and coheirs before-mentioned, the eldest of whom, in her own right, and the two sons of John Burt, esq. deceased, in right of the youngest, is at this time entitled to it. The remaining part of this estate was by Henry Champneis, esq. of Vintners, in Boxley, who died unmarried in 1781, devised to his great nephew William-Henry Burt, the eldest son of John Burt, esq. by his wife Harriot before-mentioned, for whom he had in his life-time obtained a privy seal, to take the surname and bear the arms of Champneis. Which William-Henry Champneis, esq. is now entitled to the inheritance of it.

¶The parish of Ostenbanger stood, as to its ecclesiastical jurisdiction, in the deanry of Limne and diocese of Canterbury. The church, which was a rectory, was formerly in the patronage of the owners of the manor, and came to the crown on the death of Sir Edward Poynings, in the 14th year of king Henry VIII. whence it was granted, as appurtenant to the manor, to Sir Thomas Poynings, who in the 34th year of that reign, granted it to the crown in exchange; in which year the king having laid a large circuit of land into his park here, of which the rector had received the yearly tithes, and having likewise inclosed and imparked in it many houses, barns, and glebe-lands belonging to the rectory, and injoined the parishioners and inhabitants to resort to the parish to which they lay nearest, by which means the rector was destitute of a maintenance, granted to him for life, a yearly pension of six pounds, to be had of his treasurer of the Augmentation-office. Thus this parish became, as to its ecclesiastical juridiction, united to Stanford, to which church the owners of this estate, in whom the tithes of the whole of it are vested, pay a composition of eleven shillings as an acknowledgment for the privilege the inhabitants within it enjoy of the rites of the church there.

The rectory of Eastenhanger is valued in the king's books at 7l. 12s. 6d. and the yearly tenths at 15s. 3d. which are paid to the crown receiver, and not to the archbishop.

The church of Westenhanger has been entirely pulled down, and the materials removed, several years ago. It stood at a small distance westward of the house, and of the drawbridge at the entrance to it, between the latter and the great barn, which report says, was partly built out of the ruins of it. Several skeletons have from time to time been dug up within the scite of it and adjoining to it; and in some of the graves, several sculls in one grave; and some years ago a stone coffin was dug up. The font, which was in this church, was removed to, the church of Stanford, where it now remains.

I find the names of only two of the rectors of this parish, viz. William Lambard, in the 34th year of king Henry VIII. (fn. 8) and Thomas Eaton, A. M. presented by the crown in 1636. (fn. 9)

www.british-history.ac.uk/survey-kent/vol8/pp63-78

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

WIKIPEDIA

Includes teams from O'Gorman, Yankton, Pierre T.F. Riggs, Huron. Permission granted for journalism outlets and educational purposes. Not for commercial use. Must be credited. Photo courtesy of South Dakota Public Broadcasting.

©2021 SDPB

A page from the programme for 'The Yeomen of the Guard'. The page includes an advert for J. R. Hammond (confectioner, caterer and wedding cake maker) of North Street, Keighley.

The Keighley Amateur Lyric and Dramatic Society staged a production of W. S. Gilbert and Arthur Sullivan's 'The Yeomen of the Guard (or The Merryman and his Maid)' at the Hippodrome theatre in Keighley from 18th to 23rd October 1909.

The story is set in the sixteenth century and revolves around Colonel Fairfax, a condemned prisoner in the Tower of London, and his attempts to secure a wife before his execution for sorcery. He manages to escape the Tower disguised as a Yeoman and much confusion ensues before all is righted by the end.

It starred Arthur Greenwood as Colonel Fairfax, with E. G. Moulding, James Pearson, Willie Boyes, J. R. Hammond, H. Connelly, John Merrall, C. A. Greenwood, J. Greenwood, B. Hardacre, H. V. Wilkinson, Miranda Sugden, Ethel Bird, Miss Lambert and Mrs Heaton. The musical director was W. S. Wilkinson and the stage manager was W. G. Bedford. Scenery was hired from the Northern Theatres Co. Ltd. and was specially painted by F. G. Venimore.

The Keighley Amateur Lyric and Dramatic Society had only formed a year previous (in 1908) and the theatre had only been renamed the Hippodrome earlier that year (in 1909). Prior to that it was known as the Queen’s Theatre, although both names remained on the front of the building, and many programmes and adverts continued to refer to the ‘Hippodrome and Queen’s Theatre’.

In 1876, Abraham Kershaw, a piano player and tuner from Huddersfield, had bought 700 square yards of land in Queen Street. On it he had built a five-storey wooden theatre, designed by architect J. B. Bailey, that opened at Easter 1880. The theatre was not a financial success and the wooden theatre was pulled down. A new improved theatre, called the Queen’s Theatre was built instead and opened on 26th August 1889. But even this new theatre was deemed inadequate, and in its place was built the new Queen’s Theatre. This was designed by theatre architect Frank Matcham (1854-1920). It covered 7,000 square feet with a frontage of 86 feet to Queen Street and 48 feet to Adelaide Street. There was an iron veranda fitted with coloured glass that ran the whole length of the front. It could seat almost 2,000 people, the stage was 65 feet wide by 45 feet deep, and it boasted that every person in the house had an uninterrupted view of the whole stage. There were six private boxes, bars on all five floors, and ten dressing rooms. The new theatre opened on the 3rd February 1900.

Impresario Francis Laidler (1867-1955) took over the theatre in 1913 – he also ran the Prince’s Theatre and Alhambra Theatre in Bradford, and the Theatre Royal in Leeds. He was managing director up until his death when his widow, Gwladys, took over until the theatre closed in October 1956.

The theatre was demolished in 1961 and in its place now stands the Airedale Shopping Centre multi-storey car park. Keighley Local Studies Library holds various records relating to the theatre including a scrapbook belonging to Abraham Kershaw, a box office notebook, a theatrical postcard album covering 1906 to 1929, autograph books and various photographs, programmes, and posters.

This souvenir programme was a collaboration between photographer H. Charlton of Lawkholme Crescent, and the printers Wadsworth & Co. of The Rydal Press, Russell Street. It measures approximately 255mm by 190mm and is 36 pages long. The programme was donated to the Keighley and District Local History Society by Tim Neal in 2022. A second copy was received by the History Society from an anonymous donor later in 2022. Both copies are held in the History Society's physical archive.

From Wikipedia;

Tenby (Welsh: Dinbych-y-Pysgod, meaning little town of the fishes or little fortress of the fish) is a walled seaside town in Pembrokeshire, South West Wales, on the west side of Carmarthen Bay.

Notable features of Tenby include 2.5 miles (4.0 km) of sandy beaches; the 13th century medieval town walls, including the Five Arches barbican gatehouse ; 15th century St. Mary's Church; the Tudor Merchant's House (National Trust); a museum with art gallery; and the Pembrokeshire Coast Path, part of Wales' only coastal National Park. Boats sail from Tenby's harbour to the offshore monastic Caldey Island, while St Catherine's Island is linked to the town at low tide. The town is served by Tenby railway station.

With its strategic position on the far west coast of the British Isles, and a natural sheltered harbour from both the Atlantic Ocean and the Irish Sea, Tenby was a natural settlement point.

The earliest reference to a settlement at Tenby is in Etmic Dinbych, a poem probably of 9th century date, preserved in the 14th century Book of Taliesin. At this point the settlement was likely a hill fort, the mercantile nature of the settlement possibly developing under Hiberno-Norse influence.

After the Norman Conquest, the lands came under the control of the Earls of Pembroke, who strengthened the easy to defend but hard to attack hill fort on Castle Hill, by building the first stone walled castle. This enabled the town to grow as a seaport. But the need for additional defences was shown, when attacked by Welsh forces in 1187 and again in 1260 by Llewelyn the Great.[1] The town walls were built by William de Valence, 1st Earl of Pembroke, in the late 13th century.

[edit] Medieval walled town, trading port

This spurred the landowners to develop extensive city walls, enclosing a large part of the settlement into what is now termed the "old town." Although the actual wooden gates into Tenby no longer exist, the Five Arches at the edge of old town give an insight into what the merchants would have marvelled at as they entered.

During the Wars of the Roses, the future King Henry VII sheltered within Tenby before sailing into exile in 1471. Resultantly, in late medieval times through the 14th and 15th centuries, Tenby was awarded various royal grants which financed the maintenance and improvement of the town walls and the enclosure of Tenby harbour. The harbour during this period became a busy and important national port. Originally based on fish trading, traders sailing along the coast to Bristol and Ireland, and further afield to France, Spain and Portugal. Exports from Tenby included wool, skins, canvas, coal, iron and oil; while in 1566 Portuguese seamen landed the first oranges to be brought to Wales.

However, two events caused the town to quickly and permanently decline in importance. Firstly, in the English Civil War, the town declared for Parliament, and resisted two attempts by Charles Gerard, 1st Earl of Macclesfield, to capture it for the King, Charles I. In 1648, the Royalists captured the castle for ten weeks before surrendering to Colonel Thomas Horton,[1] who welcomed Oliver Cromwell to the town shortly afterwards.[2] In the following year, 1650, a plague epidemic killed half its population.

Resultantly bereft of trade, the town was abandoned by the merchants, and slid inexorably into decay and ruin. By the end of the eighteenth century, the visiting John Wesley noted how: "Two-thirds of the old town is in ruins or has entirely vanished. Pigs roam among the abandoned houses and Tenby presents a dismal spectacle."

With the Napoleonic wars restricting rich tourists from visiting the spa resorts in Europe, the need for home-based sea bathing grew. In 1802, locally resident merchant banker and politician Sir William Paxton bought his first property in the old town. From this point onwards he invested heavily in the town, with the full approval of the town council. Engaging the team who had built his home at Middleton Hall, engineer James Grier and architect Samuel Pepys Cockerell were briefed to ceate a "fashionable bathing establishment suitable for the highest society." His baths came into operation in July 1806, and after acquiring the Globe Inn transformed it into "a most lofty, elegant and convenient style" to lodge the more elegant visitors to his baths. Cottages were erected adjoining the baths, and livery stables with an adjoining coach house. In 1814 a road built on arches overlooking the harbour was built at Paxton's full expense. However, although he later got passed a Bill in Parliament to enable fresh water to be piped through the town, his 1809 theatre was closed in 1818 due to lack of patronage.

Paxton also took in "tour" developments in the area, as required by rich Victorian tourists. This included the discovery of a chalybeate spring in his own park at Middleton Hall, and coaching inns from Swansea to Narberth. He also built Paxton's Tower, in memorial to Lord Nelson whom he had met in 1802 when mayor of Carmarthen. Paxton's efforts to revive the town succeeded, and even when victory at the Battle of Trafalgar reopened Europe, the growth of Victorian Tenby was inevitable. Through both the Georgian and Victorian eras Tenby was renowned as a health resort and centre for botanical and geological study. With many features of the town being constructed to provide areas for healthy seaside walks, due to the walkways being built to accommodate Victorian nannies pushing prams, many of the beaches today still retain good disabled access. In 1856 writer Mary Ann Evans (pen-name George Eliot) accompanied George Henry Lewes to Tenby to gather materials for his work Seaside Studies published in 1858.

In 1852, The Shipwrecked Fishermen and Mariners' Royal Benevolent Society deployed a lifeboat to the town, taken over in 1854 by the Royal National Lifeboat Institution. This led in 1905 to the building of the first slip-way equipped Lifeboat Station, which was replaced in 2008.

Tenby railway station was opened by the Pembroke and Tenby Railway as the terminus of the branch from the Pembroke direction in 1863, with the section eastwards to join the main line at Whitland following three years later.

In 1867, the construction of the Palmerston Fort on St Catherine's Island began. It was built to protect the coastline from a potential landing force.

Modern Tenby provides many items and activities for both the local resident and out of season tourists to enjoy.

The old town castle walls still survive, as does the Victorian revival architecture which has been retained and maintained, often in a high-light orientated pastel colour scheme, making the town more French Riviera-esque in nature and feel.

The economy is still highly based around tourism, supported by the provision of a range of craft, art and local goods stores, which has been created by a thriving artist community.

Includes Farmers Market in Marion Square, Charleston, South Carolina, and Pride Parade 2016

The cows on Truleigh Hill were gathered late this afternoon, presumably waiting for the farmer to open the gate.

From a walk along the River Adur from Beeding Brooks

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From a wander around Woods Mill after a bit of gardening, a trip to the dump and car some tinkering.

Gunya (also known as Kunya, Kunja, Kurnja) is an Australian Aboriginal language spoken by the Gunya people. The Gunya language region includes the landscape within the local government boundaries of the Paroo Shire Council, taking in Cunnamulla and extending north towards Augathella, east towards Bollon and west towards Thargomindah.

The original Indigenous inhabitants of the area were the Kunja. The area's first European explorer was Thomas Mitchell who passed through the region in 1846.

The town name Cunnamulla is named after a pastoral property established in 1867, which in turn is the Aboriginal name of a deep waterhole in the Warrego River.

A settlement arose here because there was a reliable waterhole where two major stock routes intersected. The town itself came into being in the late 19th century as a coach stop for Cobb and Co coaches. A town survey was conducted in 1868, the same year a courthouse was built.[8] Cunnamulla Post Office opened on 1 March 1868.

Cunnamulla Provisional School opened on 9 July 1877, becoming Cunnamulla State School in 1885.

From 1885 when the railway was constructed to Bourke in New South Wales, farmers at Cunnamulla and other parts of south-western Queensland began to send their wool to markets via Bourke rather than to Charleville, then the terminus of the Western railway line in Queensland, as the New South Wales government offered more competitive rail freight rates than the Queensland Government. Queensland Railway Commissioner James Thallon responded by negotiating with the Carrier's Union which carried goods to the Charleville railhead to make the cost of transporting the goods via Charleville more attractive. However, strikes by the carriers in support of the 1891 Australian shearers' strike meant that goods continued to be travel via New South Wales, further encouraged by new lower freight rates in New South Wales announced in June 1893. The Queensland Government responded the following month by introducing the Railway Border Tax Act which taxed wool and sheepskins crossing the border into New South Wales to make it too expensive to freight the wool via New South Wales.[12] However, this could only be a temporary measure as the anticipated Federation of Australia would likely include free trade between the states of Australia removing the ability to tax goods at the border crossing. Therefore, on 3 December 1895, the Queensland Parliament approved the construction of the 121-mile (195 km) extension of the Western railway line from Charleville to Cunnamulla.

During the construction of the railway line, there was a dispute over the location of the railway station at Cunnamulla. The original proposal was for the station to be to the north of the town to be above the flood level rather than within the town centre as was usual practice. However, the railway chief engineer Henry Charles Stanley visited Cunnamulla and decided it would be better to place the station in the centre of the town as it would be more convenient and better positioned for crossing the Warrego River when the railway line was further extended. However, the disadvantage of the town centre site was that it would encroach on the town's cricket ground. The townsfolk were divided on the issue and many sent petitions to the government to demand one location or the other. The Queensland Parliament eventually decided to proceed with the original location north of the town. The railway line to Cunnamulla was opened on 10 October 1898. However, the hotel on the corner of John and Louise Streets in the centre of the town had already been named the Railway Hotel in anticipation of a town-centre station and retained that name until the 1970s, when it was renamed Trappers Inn.

Catholic church, circa 1930s

Sacred Heart Catholic Church was opened officially opened on 23 May 1894 by Thomas Byrnes and dedicated by Father Corrigon, the parish priest. The building was 70 by 30 feet (21.3 by 9.1 m) and capable of seating about 250 people with 30 people in the organ loft. It was 40 feet (12 m) high, the tallest building in Cunnamulla. It was made from locally-grown cypress with finer-quality Warwick pine used for the floor and ceiling. It was the first church in Cunnamulla. The 1894 church building was demolished in 1971 to be replaced by the current church building which opened in 1972.

The foundation stone for an Anglican church was laid in January 1896 by Christopher Francis, the police magistrate.[23] The church was opened on Saturday 20 June 1896 by Bishop Jack Stretch. The bishop was injured on his way to Cunnamulla, as he shot at a turkey from his buggy, frightening the horses, resulting in a crash with a tree stump, but was still able to perform the ceremony.

The Bush Brotherhood of St Paul has provided pastoral care to Cunnamulla since 1905.

The Sacred Heart Primary School was opened in 1915 by the Sisters of Mercy.

In 1970, Queen Elizabeth II, the Duke of Edinburgh and Princess Anne toured Australia including Queensland. The Queensland tour began on Sunday 12 April when the royal yacht HMY Britannia entered Moreton Bay at Caloundra, sailing into Newstead Wharf. Princess Anne accepted an invitation to spend three days on a working sheep station in south-west Queensland. She flew to Cunnamulla on 14 April, travelling 47 miles (76 km) by road to ‘Talbarea Station’ unaccompanied. Princess Anne arrived in Cunnamulla in a government jet a little ahead of schedule. She travelled around the district in a maroon Rolls Royce which was unloaded from the back of an Australian Air Force carrier plane. Princess Anne was given a demonstration of sheep shearing and wool classing on the working property and was accompanied on a horse ride during her stay.

In 1999, the Queensland Department of Aboriginal and Torres Strait Islander Policy and Development reported that Cunnamulla's indigenous community suffered from a high level of domestic violence stemming from an over reliance by the police and the courts on punishment and detention to deal with Indigenous offenders.

en.wikipedia.org/wiki/Cunnamulla

Image source: www.archivessearch.qld.gov.au/items/ITM1390242

Kilmun Arboretum

Kilmun is also home to an extensive arboretum managed by the Forestry and Land Scotland. Established in the 1930s to monitor the success of a variety of exotic tree species in the humid west coast environment, it includes specimens of Sequoia, Japanese Larch, Araucaria araucana (monkey puzzle) and Japanese Chestnut amongst many others from around the world. A series of woodland walks have been established of varying gradients and degrees of difficulty, which link by a forestry track to Benmore wood at the top of Puck's Glen.

Kilmun is a linear settlement on the north shore of the Holy Loch, on the Cowal peninsula in Argyll and Bute, Scottish Highlands. It takes its name from the 7th-century monastic community founded by an Irish monk, St Munn (Fintán of Taghmon). The ruin of a 12th-century church still stands beside the Kilmun Parish Church and Argyll Mausoleum.

Location

The village lies on the A880, within the Loch Lomond and The Trossachs National Park. It runs between the head of the sea loch and connects with the village of Strone at Strone Point, where the sea loch joins the Firth of Clyde.

History

As a settlement, Kilmun is substantially older than most of its neighbours. Like them, it developed as a watering-place (a summer pleasure resort/spa with sea bathing for well off Glasgow families) after 1827, when a quay was built by the marine engineer David Napier to connect to his "new route" to Inveraray which included a steam ship on Loch Eck. The pier was a regular stop for the Clyde steamer services until its closure in 1971. A ferry also used to cross the loch to and from Lazaretto Point in Ardnadam.

Kilmun Parish Church and Argyll Mausoleum

Consists of St Munn's Church (a Category-A-listed building and Kilmun's parish church of the Church of Scotland), as well as the adjacent mausoleum of the Dukes of Argyll and a historically significant churchyard. The complex is located on the summit of a slight knoll about ten metres from the shoreline of the Holy Loch. The existing church dates from 1841 and occupies the site of an older, medieval church. A partly ruined tower from the medieval period still stands to the west of the present building.

Decline

The population for the Benmore and Kilmun area was recorded as 1,030 in the 2001 census. That showed a decline of 99 people (9.69%) in the ten years since the 1991 census.

Notable residents

Australian politician Gregor McGregor (1848–1914) was born in Kilmun

Cowal is a rugged peninsula in Argyll and Bute, on the west coast of Scotland. It is bounded on the west by Loch Fyne and on the east by Loch Long and the Firth of Clyde. The Kyles of Bute separate it from the Isle of Bute to the south.

The northern part of the peninsula is covered by Argyll Forest Park and also includes the Arrochar Alps. In the south, the peninsula is divided into three forks by Loch Striven and Loch Riddon.

Cowal's only burgh is Dunoon in the south-east, from which ferries sail to Gourock in Inverclyde. Other ferries run from Portavadie in the west to Tarbert in Kintyre, and from Colintraive in the south to Rhubodach on Bute.

Much of Cowal was once held by the Lamonts clan. Later, the Campbells came to be one of the most powerful families in Cowal.

Cowal's underlying geology is made up largely of resistant metamorphic rocks, but south of the Highland Boundary Fault part of the Toward peninsula is composed of sedimentary rocks. The landscape is mountainous, the high ground dominated by moorland, peat mosses and the forest that often extends down the sides of the sea lochs to the water's edge. The acreage of improved farmland is small. Most land is owned by estates or the Forestry and Land Scotland except in the more settled areas.

The coast is mostly rocky and the few beaches are mostly shingle and gravel except on Loch Fyne: the longest sandy beach is at Ardentinny on Loch Long. The only lowland areas are around the coast where most of the settlement is found, particularly around Dunoon, Cowal's largest settlement on the Firth of Clyde. Other settlements include Innellan, Sandbank, Kilmun, Strone, Arrochar, Lochgoilhead, Tighnabruaich, Kames and Strachur.

The A83 trunk road crosses the northern end of the peninsular passing Arrochar at the head of Loch Long and Cairndow near the head of Loch Fyne. It partly follows or runs parallel to William Caulfield's historic military road that takes its name, Rest and Be Thankful from the stone seat erected at the summit at the head of Glen Croe. As the A83 has been subject to landslips, the old route has been used as a diversionary route. The other A roads are the A815 which links the A83 with Dunoon via Strachur where the A886 leaves it and heads south via Glendaruel to Colintraive where the ferry connects it to the Isle of Bute and the A8003 which links Tighnabruaich to the A886. Other roads are secondary B roads, narrow roads or tracks.

At Colintraive the Caledonian MacBrayne vehicle ferry takes five minutes to cross the 400-yard (370-metre) strait to Rhubodach on Bute. The ferry from Portavadie to Tarbert on Kintyre across Loch Fyne takes 25 minutes. A passenger-only service operated by Caledonian MacBrayne connects Dunoon to Gourock in Inverclyde where there is easy access the ScotRail train service to Glasgow Central railway station. Western Ferries operates a high-frequency vehicle carrying service between Hunters Quay, near Dunoon, and McInroy's Point, on the outskirts of Gourock in Inverclyde.

The NCR75 links Dunoon and Portavadie on Cowal. The NRC75 route originates at Edinburgh and Tarbert on the Kintyre peninsula. The National Cycle Network is maintained by sustrans.

Route across Cowal, traveling from east to west. After catching the ferry from Gourock to cross the upper Firth of Clyde to Dunoon. The route continues along the Cowal peninsula coast, passing the Holy Loch and Sandbank. Then travels through Glen Lean to the head of Loch Striven at Ardtaraig. Then passes the Kyles of Bute passing through Tighnabruaich, to Portavadie. From where another ferry crosses Loch Fyne, connecting the route onto the Kintyre peninsula at Tarbert. On the Kintyre peninsula you can join the National Cycle Route 78 (The Caledonia Way).

Evidence of early occupation of the area is in the form of cairns or burial mounds. One example is a Bronze Age cairn from between about 2000 BC and 800 BC is situated close to the summit of Creag Evanachan, 195 metres (640 ft) above sea level overlooking Loch Fyne. It is a mound of stones about 20 metres (66 ft) in diameter and up to 2 metres (6.6 ft) high. Another is the cairn at Dunchraigaig which is 195 feet (59 m) in diameter and was first excavated in 1864. At the south end a cist contained the deposits of burnt bones from eight or ten bodies. A smaller cist in the centre contained a bowl, burnt bone, charcoal and flint chips, and in the clay below them, the remains of a burial. A third even smaller cist also contained a food bowl, burnt bones and flint chips. A whetstone, flint knife, fragments of pottery and a greenstone axe were also found.

When the Irish invaded the region, it became part of their kingdom of Dal Riata. The Cenél Comgaill, a kin group within Dal Riata, controlled the Cowal peninsula, which consequently took their name (evolving over time from Comgaill to Cowal). Prior to this, little is known, except as revealed archaeologically, though the region may have been part of the Pictish kingdom of Fortriu.

Following a subsequent invasion by Norsemen, the Hebridean islands of Dal Riata became the Kingdom of the Isles, which following Norwegian unification became part of Norway, as Suðreyjar (historically anglicised as Sodor). The remaining parts of Dal Riata attracted the name Argyle (later Argyll), in reference to their ethnicity. In an unclear manner, the kingdom of Alba was founded elsewhere by groups originating from Argyll, and expanded to include Argyll itself.

However, an 11th-century Norse military campaign led to the formal transfer of Lorn, Islay, Kintyre, Knapdale, Bute, and Arran, to Suðreyjar. This left Alba with no part of Argyll except Cowal, and the land between Loch Awe and Loch Fyne. After Alba united with Moray, over the course of the century, it became Scotland. In 1326, a sheriff was appointed for the Scottish parts of Argyll.

Although, following the Treaty of Perth, Suðreyjar's successor state, the Lordship of the Isles, fell under the nominal authority of the Scottish king, it was not until 1475 that it was merged with Scotland (the occasion being the punishment of its ruler for an anti-Scottish conspiracy). The sheriffdom of Argyll was expanded to include the adjacent mainland areas from the Lordship. Following local government reforms in the 19th century, the traditional provinces were formally abolished, in favour of counties aligned with sheriffdoms, so Cowal became merely a part of the county of Argyll.

The history of the Cowal is tied into the clans who inhabited it. Seemingly, in the 11th century, an unidentified heiress of the Cenel Comgaill married Anrothan, grandson of the king of the Cenél nEógain, from Ulster. Clan traditions argue that Anrothan's lands were passed down to a descendant named Aodha Alainn O'Neil, who had the following sons:

Neil, who founded the MacNeil of Argyll, who were castellans of Castle Sween in Knapdale, on behalf of the Lords of the Isles. The MacNeil of Barra claim to be related to them, though how they came to be involved with Barra is unclear.

Gillachrist, whose son was:

Lachlan Mor, who founded Clan MacLachlan, who ruled from Castle Lachlan, on the Loch Fyne coast

Dunslebhe, whose sons were:

Ewen, who founded Clan Ewen of Otter, who ruled from Castle MacEwen, in the Kilfinan peninsula

Fearchar, who founded Clan MacKerracher, renamed Clan Lamont after 1235, after Lauman, the then chief. Clan Lamont ruled from Toward Castle, in the Toward peninsula.

Excavations carried out at Castle MacEwen showed the site had several stages of development before it was the defended medieval homestead of the MacEwens; at first there was a palisaded enclosure, and then a promontory fort with a timber rampart.

The remote areas in the north east of Cowal, which were theoretically under the dominion of Clan Lamont, were used by Scottish kings for hunting; indeed, Cowal was the last part of Britain to have wild boar. When King John Balliol was threatened by his rival, Robert de Bruys, Balliol's ally, the king of England, established Henry Percy at Carrick Castle, in the region; likewise Dunoon Castle further south. De Bruys expelled the English from Cowal, with the aid of the Campbells (who were based nearby at Loch Awe), and eventually defeated Balliol. De Bruy's son gave Carrick Castle to the Campbells, while, after spending some time as a direct Royal possession, Dunoon Castle was handed to them by James III, who made the Campbells its Honorary Keepers.

During the civil war between Royalists and Puritans, the Campbells had sided with the Puritans, so following their defeat at the Battle of Inverlochy, Clan Lamont took the opportunity to push back the borders of Campbell control. Predictably, in 1646, the Campbells took revenge, and overran Toward Castle; after being offered hospitability, the Campbells slaughtered the Lamont occupants in their beds. Despite the chief of the Lamonts surrendering, the Campbells hanged many members of Clan Lamont, in what became known as the Dunoon massacre.

By contrast, the next chief of the Campbells, the son of the former chief, was a Royalist, so after the restoration of Royalist rule, the Campbells were not ultimately dispossessed of their gains. However, after James VII came to the Scottish throne, the Campbells revolted, and the chief was executed, but his son, the new chief, took part in the successful expulsion of James VII, so the Campbells once again ultimately retained their lands.

After the Jacobite rising of 1715 when James Francis Edward Stuart attempted to regain the throne, the lack of roads in the Highlands prevented the British army from advancing to quell areas of unrest. General Wade was tasked with implementing a programme to build military roads from north-central Scotland through the Highlands to the forts in the Great Glen. They were constructed by officers and soldiers. William Caulfeild succeeded Wade in 1740 and constructed the road from Dumbarton via Tarbet to Inveraray through the Cowal where it is known as the "Rest and Be Thankful".

In Victorian times tourism began to take hold on the Clyde coast. Steam propulsion started in 1812 and by the end of the 19th century, paddle steamers ferried thousands of Glaswegians doon the watter from Broomielaw in the city centre to holiday resorts including Dunoon on the Cowal.

The Loch Lomond and Cowal Way stretches for over 57 miles (92 kilometres) through Cowal, from Portavadie on the southeastern shore of Loch Fyne leading to Inveruglas on Loch Lomond, in the Loch Lomond and The Trossachs National Park.

The Cowal Highland Gathering, the annual highland games, are held annually in Dunoon stadium on the last Friday/Saturday of August.

Asgog Castle, ruin, next to Asgog Loch, Millhouse, Kilfinan Parish.

Auchenbreck Castle (no longer standing), Kilmodan, Glendaruel

Carrick Castle (private), Carrick Castle

Dunans Castle (ruin, fire damage), Glendaruel

Dunoon Castle (no longer standing), Dunoon

Knockamillie Castle, ruin, Innellan

New Castle Lachlan (private), Strathlachlan

Old Castle Lachlan (ruin), Strathlachlan

Castle MacEwen (no longer standing), Kilfinan

Castle Toward (private), Toward

Toward Castle (ruin), in the grounds of Castle Toward

The Postcard

A postally unused carte postale that was published by Gaddis and Seif of Luxor. The card has a divided back.

Luxor

Luxor (Arabic: الأقصر) is a modern city in Upper (southern) Egypt which includes the site of the Ancient Egyptian city of Thebes.

Luxor has frequently been characterized as the "world's greatest open-air museum", as the ruins of the Egyptian temple complexes at Karnak and Luxor stand within the modern city.

Immediately opposite, across the River Nile, lie the monuments, temples and tombs of the west bank Theban Necropolis, which includes the Valley of the Kings and Valley of the Queens. Thousands of tourists from all around the world arrive annually to visit Luxor's monuments, contributing greatly to the economy of the modern city.

The population of Luxor is 422,407 (2021), with an area of approximately 417 square kilometres (161 sq mi). It is among the oldest inhabited cities in the world.

Luxor was the ancient city of Thebes, the great capital of Upper Egypt during the New Kingdom, and the glorious city of Amun, later to become the god Amun-Ra. The city was regarded in the ancient Egyptian texts as wAs.t (approximate pronunciation: "Waset"), which meant "City of the Sceptre", and later in Demotic Egyptian as ta jpt meaning "the Shrine/Temple", referring to the the temple now known by its Arabic name Karnak, meaning "Fortified Village"), which the ancient Greeks adapted as Thebai.

Thebes was also known as "the City of the 100 Gates", sometimes being called "Southern Heliopolis" to distinguish it from the city of Iunu or Heliopolis, the main place of worship for the god Ra in the north.

The importance of the city started as early as the 11th. Dynasty, when the town grew into a thriving city. Montuhotep II, who united Egypt after the troubles of the First Intermediate Period, brought stability to the lands as the city grew in stature.

The Pharaohs of the New Kingdom in their expeditions to Kush, in today's northern Sudan, and to the lands of Canaan, Phoenicia and Syria saw the city accumulate great wealth and rise to prominence, even on a world scale.

As the city of the god Amun-Ra, Thebes remained the religious capital of Egypt until the Greek period. The main god of the city was Amun, who was worshipped together with his wife, the Goddess Mut, and their son Khonsu, the God of the moon.

With the rise of Thebes as the foremost city of Egypt, the local god Amun rose in importance as well, and became linked to the sun god Ra, thus creating the new 'King of Gods' Amun-Ra. His great temple at Karnak, just north of Thebes, was the most important temple of Egypt right until the end of antiquity.

Recent Discoveries

In April 2018, the Egyptian Ministry of Antiquities announced the discovery of the shrine of god Osiris-Ptah Neb, dating back to the 25th. dynasty in the Temple of Karnak. According to archaeologist Essam Nagy, the material remains from the area contained clay pots, the lower part of a sitting statue and part of a stone panel showing an offering table filled with a sheep and a goose which were the symbols of the god Amun.

On the same day in November 2018, two different discoveries were announced. One was by the Egyptian Supreme Council of Antiquities that had found a 13th.-century tomb on the West Bank belonging to Thaw-Irkhet-If, the overseer of the mummification shrine at the temple of Mut, and his wife.

Five months of excavation work up to this point had revealed colorful scenes of the family and 1,000 funerary statues or ushabti.

The other discovery was of 1000 ushabti and two sarcophagi each containing a mummy by a joint team from the IFAO (French Institute of Oriental Archaeology, Cairo) and the University of Strasbourg. One of the sarcophagi was opened in private by Egyptian antiquities officials, while the other, of a female 18th. Dynasty woman named Thuya, was opened in front of international media.

In October 2019, Egyptian archaeologists headed by Zahi Hawass revealed an ancient "industrial area" used to manufacture decorative artefacts, furniture and pottery for royal tombs. The site contained a big kiln to fire ceramics and 30 workshops.

According to Zahi Hawass, each atelier had a different aim – some of them were used to make pottery, others used to produce gold artefacts, and others still to produce furniture. About 75 meters below the valley, several items believed to have adorned wooden royal coffins, such as inlaid beads, silver rings and gold foil were unearthed. Some artefacts depicted the wings of the deity Horus.

In October 2019, the Egyptian archaeological mission unearthed thirty well-preserved wooden coffins that were 3,000 years old in front of the Mortuary Temple of Hatshepsut.

The coffins contained the mummies of twenty-three adult males, five adult females and two children, who are believed to be from the middle class. The mummies were decorated with mixed carvings and designs, including scenes from Egyptian gods, hieroglyphs, and the Book of the Dead, a series of spells that allowed the soul to navigate in the afterlife. Some of the coffins had the names of the dead engraved on them.

On the 8th. April 2021, Egyptian archaeologists led by Zahi Hawass found Aten, a 3,400 years old "lost golden city" near Luxor. It is the largest known city from Ancient Egypt to be unearthed to date. The site was said to be "the second most important archaeological discovery since the tomb of Tutankhamen".

The site provides a glimpse into the ordinary lives of ancient Egyptians, whereas past archaeological discoveries were from tombs and other burial sites. Many artefacts were found alongside the buildings such as pottery dated back to the reign of Amenhotep III, rings and everyday working tools. The site had still not been completely unearthed as of April 2021.

Luxor Landmarks

(a) West Bank

-- Valley of the Kings

-- Valley of the Queens

-- Medinet Habu (memorial temple of Ramesses III)

-- The Ramesseum (memorial temple of Ramesses II)

-- Deir el-Medina (workers' village)

-- Tombs of the Nobles

-- Deir el-Bahari (Mortuary Temple of Hatshepsut)

-- Malkata (palace of Amenophis III)

-- Colossi of Memnon (memorial temple of Amenophis III)

-- Al-Asasif cemetery.

(b) East Bank

-- Luxor Temple

-- Karnak Temple

-- Luxor Museum

-- Mummification Museum

-- Winter Palace Hotel

-- Luxor International Airport.

Ozymandias

Ozymandias, which is the Greek name for the Egyptian Pharaoh Rameses II, is Shelley's most famous work. Here it is:

'I met a traveller from an antique land

Who said: Two vast and trunkless legs of stone

Stand in the desert... near them, on the sand,

Half sunk, a shattered visage lies, whose frown,

And wrinkled lip, and sneer of cold command,

Tell that its sculptor well those passions read

Which yet survive, stamped on these lifeless things,

The hand that mocked them and the heart that fed;

And on the pedestal these words appear:

"My name is Ozymandias, King of Kings;

Look on my works, ye Mighty, and despair!"

Nothing beside remains. Round the decay

Of that colossal wreck, boundless and bare

The lone and level sands stretch far away'.

The Portfolio pattern doesn't include any instructions for reinforcing or finishing the underarm/side seam. The curve has to be clipped quite thoroughly to get the top to sit right on the body, but it also takes quite a bit of strain and needs to be really strong. My white Portfolio blouse has developed a little hole in one underarm so I knew something extra was needed this time around.

Googling brought up a tutorial that I adapted slightly. Notching, as shown in the blog post, is unnecessary because of the direction of the curve, so you only need to clip (i.e. make a single cut, not a V-shape); I chose to alternate the clips on each side instead of cutting though both seam allowances in the same places - hopefully that reduces the likelihood of holes. After clipping I folded back the seam allowances and then topstitched the whole seam rather than just the underarm portion.

FYI, I made a similar top a little while ago and tried to French all my seams, and it didn't work. It was a fine lawn fabric and I went with a pretty narrow French seam but it was no good. On a curve like this [concave? convex? I never know whether we mean as sewn or when it's turned right side out...] the seam allowance is a lot shorter than the seam and it really has to be clipped.

Half way through the kitchen remodel. Set up the Ikea cabinets and ready for the granite counter tops. Bigger changes include moving the range to the over side of the kitchen, new dishwasher and adding in a peninsula.

If you would like to see some of my friends, please click "here"!

The White Park [Ancient White Park] is a rare breed of horned cattle with ancient herds preserved in Great Britain. It includes two very rare types often regarded as distinct, the Chillingham and the Vaynol cattle. The White Park is a medium-large, long-bodied bovine. A programme of linear assessment, including 200 bulls and 300 cows, has been carried out in the UK since 1994 to define its size and conformation. Mature bull weights vary from 800 to 1,000 kilograms, depending on the quality of grazing, but bulls in good condition may weigh 1,250 kilograms. Average withers height is 146 centimetres, chest depth 88 centimetres, body length (point of withers to point of pin bone (tuber ischii) 167 centimetres, hip (tuber coxae) width 64 centimetres, and scrotal circumference 45 centimetres. The relevant corresponding measurements for adult cows are 500 to 700 kilograms, 132 centimetres, 76 centimetres, 148 centimetres and 60 centimetres. The colour is distinctive, being porcelain white with coloured (black or red) points, namely ears, nose, eye rims, hooves, and teats and tips of the long horns. The colour pattern is dominant to other colours. The horns of the cows vary in shape, but the majority grow forwards and upwards in a graceful curve. The horns of bulls are thicker and shorter, and not so uplifted. In their native environment in Britain, White Park cattle are noted not only for their distinctive appearance, but also for their grazing behaviour, where they show a preference for coarser herbage. They are well-suited to non-intensive production and some herds are kept outside throughout the year on rough upland grazing without shelter or supplementary feed. They are docile, easy-calving, and have a long productive life. Some traits may vary a little in other countries, but the basic type is the same. They are beef animals noted for the quality of their meat.They are capable of converting coarse herbage into high quality meat, and of gaining weight at over 1 kg per day in good conditions. Until relatively recently they were a triple-purpose breed – meat, milk and draught. The 3rd Lord Dynevor (1765–1852) kept a team of draught oxen, and the practice continued up to 1914. The records of one plough ox that was killed in 1871 at 14 years of age, show that he stood 183 centimetres at the withers and weighed 1,171 kilograms. They were used as dairy cattle even more recently. Some cows were being milked in the Dynevor herd in 1951, but yields were moderate. Beef became the main product during the twentieth century, and gained a reputation as a textured meat, with excellent flavour and marbling, which commanded a significant premium in speciality markets. The best quality beef comes from 36-month-old animals, and fine marbling is the key to its eating quality, while the low cholesterol content adds to its attraction for the health-conscious consumers. Several blood typing and DNA studies have revealed the genetic distinctness of White Park cattle and the Oklahoma State University web site confirms the White Park is not closely related to two breeds of the same colour, but which are hornless, namely the American White Park (which actually is British White) and the British White and is genetically distinct from them. The colour-pointed coat pattern also appears in other cattle breeds such as the Irish Moiled, the Blanco Orejinegro, the Berrenda, the Nguni and the Texas Longhorn. The breeds most closely related seem to be the Highland cattle and Galloway cattle of Scotland, but the White Park "is genetically far distant from all British breeds". The Chillingham has diverged from the main White Park population and various stories have grown up around them. Hemming references the work of Hall in the following excerpt: "- – In other words, since the Chillingham cattle, wherever they came from, cannot be aurochsen, they must be Bos taurus just like Jerseys or Herefords or any other breed. They do look more like miniature aurochsen, but that is because they have not been selectively bred for beef or milk, and cattle that have been left to their own devices will tend to revert to ancestral type. Although both the late president and the patron have quoted genetic work done on the cattle to support their arguments, the zoological reports in fact make it quite clear that the Chillingham herd does not have any special relationship to the aurochs whatsoever (Hall 1982-3, 96; 1991, 540)."

From Wikipedia, the free encyclopedia

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

WIKIPEDIA

Part of a large street mural in Worthing - the UK's largest, apparently.

Arizona CBP Operations; to include aerials of CBP locations; canine inspections; ports of entry and exit; border patrols; OFO operations and inspections; apprehensions; drug seizures; and check points.

Photographer: Donna Burton

This is the Hospital of St John Without the Barrs and Chapel in Lichfield.

Found it hard trying to take shots of it from the road - too much traffic. This is the best I could get.

Some shots include the Ford Tempest car showroom opposite.

On St John Street.

Grade I listed.

Hospital of St John Without the Barrs and Chapel, Lichfield

LICHFIELD

SK1109SE ST JOHN STREET

1094-1/8/167 (South West side)

05/02/52 Hospital of St John without the

Barrs and Chapel

(Formerly Listed as:

ST JOHN STREET

(South West side)

St John's Hospital, including

Master's House and Chapel)

GV I

Almshouses and chapel. Founded 1135, by Bishop Roger de

Clinton; refounded 1495, by Bishop William Smith, when the

almshouse range was built; alterations and additions,1929, and

large addition of 1966-7 by Louis de Soissons; chapel extended

1829 and restored 1870. Brick with ashlar dressings; tile

roof; ashlar chapel.

PLAN: long range with later ranges forming U-plan, with chapel

to north. 2 storeys; 9-window range.

EXTERIOR: facade articulated by 8 large projecting stacks with

offsets, now disused; offset buttress to right end. Entrance

between 6th and 7th stacks has Tudor head in architrave with

label mould battened door with strap hinges; oval plaque

above, erected 1720, records the refounding of 1495, a

cartouche above with the arms of Bishop Smith. Most windows

are small, with brick sills, chamfered jambs and ashlar

lintels, and leaded glazing; larger window to left of

cartouche, windows to right of entrance are larger, that to

ground floor with brick label, that to 1st floor has 2-light

casement with small-paned glazing; right end has 2 small

windows to ground floor and later gabled oriel above, with

1:3:1-light single-chamfered-mullioned window.

Right return next to chapel has blocked elliptical-headed

window and leaded light. Left end has 1929 additions forming

canted angle and wing to rear, 1966 additions of single-storey

return wing and 2-storey rear wing.

Rear elevation has 4-centred entrance to cross-passage with

brick arch and niche above with C19 statue. 2-light, 3-light

and single-light windows to left; to right are six 2-storey

canted bays of 1929 with 1:2:1-light windows.

INTERIOR: some flat joists with runout stops; front corridor

inserted 1929. Chapel has single-vessel nave and sanctuary,

with north aisle of 1829.

East end: coped gable with kneelers and offset angle

buttresses to right; segmental-pointed window of 5

double-cusped lights, small window of pointed arch above and

enriched C19 rainwater head to left; blind return has cornice.

North aisle has coped west gable with kneelers and gabled bell

cote, angle buttresses; 3-light west window has intersecting

tracery; north return has similar windows flanking

buttress/stack.

South elevation has offset buttresses; double-chamfered

pointed entrance to left end; 2-light plate tracery window,

lancet, 3-light window and 2-light square-headed window both

with Perpendicular tracery, and traceried lancet to right end.

INTERIOR: roof has cusped arch braces to collars and queen

struts; sanctuary has blocked 3-light square-headed window to

north; 3-bay arcade to north aisle has octagonal piers and

head stops to hoods; north aisle has king post roof; west end

has vestibule with re-used panelling. Fittings: sanctuary has

bolection-moulded fielded panelling, fluted frieze and

cornice, large central panel with frieze with grapes and

wheat; piscina to south with arch over restored bowl; gabled

tabernacle to north; encaustic tiles. Aisle has organ to west

end and small octagonal font.

Monuments to members of the Simpson family to west end and C19

stained glass to south; 1984 east window by John Piper.

The hospital was founded as a place of refuge for pilgrims

after the city gates were closed, run by a community of

Augustinian brothers and sisters; it was refounded as an

almshouse and school in 1495, the school becoming the Grammar

School in the C16.

(Victoria History of the County of Stafford: Oxford: 1970-:

P.279-89; Clayton H: St John's Hospital Lichfield: Lichfield:

1984-).

Listing NGR: SK1176909160

One of the chimneys.

The Lidl Run Kildare Events 2013 were held at the Curragh Racecourse, Newbridge, Co. Kildare, Ireland on Sunday 12th May 2013. There were three events: a 10KM, a half marathon, and a full marathon. This is a selection of photographs which includes all events. The photographs are taken from the start and finish of the marathon, the finish of the 10KM, and the finish of the half marathon. Due to the large numbers participating we did not manage to photograph everyone - which was not helped by the weather. Congratulations to Jo Cawley and her RunKildare crew for another great event. The weather didn't dampen the spirits of the many happy participants.

Electronic timing was provided by Red Tag Timing [www.redtagtiming.com/]

Overall Race Summary

Participants: There were approximately 3,000 participants over the 3 race events - there were runners, joggers, and walkers participating.

Weather: A cold breezy morning with heavy rain at the start. The weather dried up for the 10KM and the Half Marathon races

Course: This is an undulating course with some good flat stretches on the Curragh.

Viewing this on a smartphone device?

If you are viewing this Flickr set on a smartphone and you want to see the larger version(s) of this photograph then: scroll down to the bottom of this description under the photograph and click the "View info about this photo..." link. You will be brought to a new page and you should click the link "View All Sizes".

Some Useful Links

GPS Garmin Trace of the Kildare Marathon Route: connect.garmin.com/activity/175709313

Homepage of the Lidl Run Kildare Event: www.kildaremarathon.ie/index.html

Facebook Group page of the Lidl Run Kildare Event: www.facebook.com/RunKildare

Boards.ie Athletics Discussion Board pages about the race series: www.boards.ie/vbulletin/showthread.php?t=2056815306

Our photographs from Run Kildare 2012: www.flickr.com/photos/peterm7/sets/72157629707887620/

Our photographs from Run Kildare 2011: www.flickr.com/photos/peterm7/sets/72157626725200956/

A small selection of photographs from Run Kildare 2010: www.flickr.com/photos/peterm7/sets/72157623899845567/ (first event)

Can I use the photograph with the watermark?

Yes! Absolutely - you can post this photograph to your social networks, blogs, micro-blogging, etc.

How can I get a full resolution, no watermark, copy of these photographs?

All of the photographs here on this Flickr set have a visible watermark embedded in them. All of the photographs posted here on this Flickr set are available, free, at no cost, at full resolution WITHOUT watermark. We take these photographs as a hobby and as a contribution to the running community in Ireland. We do not know of any other photographers who operate such a policy. Our only "cost" is our request that if you are using these images: (1) on social media sites such as Facebook, Tumblr, Pinterest, Twitter,LinkedIn, Google+, etc or (2) other websites, web multimedia, commercial/promotional material that you provide a link back to our Flickr page to attribute us. This also extends the use of these images for Facebook profile pictures. In these cases please make a separate wall or blog post with a link to our Flickr page. If you do not know how this should be done for Facebook or other social media please email us and we will be happy to help suggest how to link to us.

Please email petermooney78 AT gmail DOT com with the links to the photographs you would like to obtain a full resolution copy of. We also ask race organisers, media, etc to ask for permission before use of our images for flyers, posters, etc. We reserve the right to refuse a request.

In summary please remember - all we ask is for you to link back to our Flickr set or Flickr pages. Taking the photographs and preparing them for online posting does take a significant effort. We are not posting photographs to Flickr for commercial reasons. If you really like what we do please spread the link around, send us an email, leave a comment beside the photographs, send us a Flickr email, etc.

If you would like to contribute something for your photograph(s)?

Some people offer payment for our photographs. We do not charge for these photographs. We take these photographs as our contribution to the running community in Ireland. If you feel that the photograph(s) you request are good enough that you would pay for their purchase from other photographic providers we would suggest that you can provide a donation to any of the great charities in Ireland who do work for Cancer Care or Cancer Research in Ireland.

I ran in the race - but my photograph doesn't appear here in your Flickr set! What gives?

As mentioned above we take these photographs as a hobby and as a voluntary contribution to the running community in Ireland. Very often we have actually ran in the same race and then switched to photographer mode after we finished the race. Consequently, we feel that we have no obligations to capture a photograph of every participant in the race. However, we do try our very best to capture as many participants as possible. But this is sometimes not possible for a variety of reasons:

     ►You were hidden behind another participant as you passed our camera

     ►Weather or lighting conditions meant that we had some photographs with blurry content which we did not upload to our Flickr set

     ►There were too many people - some races attract thousands of participants and as amateur photographs we cannot hope to capture photographs of everyone

     ►We simply missed you - sorry about that - we did our best!

You can email us petermooney78 AT gmail DOT com to enquire if we have a photograph of you which didn't make the final Flickr selection for the race. But we cannot promise that there will be photograph there. As alternatives we advise you to contact the race organisers to enquire if there were (1) other photographs taking photographs at the race event or if (2) there were professional commercial sports photographers taking photographs which might have some photographs of you available for purchase. You might find some links for further information above.

Don't like your photograph here?

That's OK! We understand!

If, for any reason, you are not happy or comfortable with your picture appearing here in this photoset on Flickr then please email us at petermooney78 AT gmail DOT com and we will remove it as soon as possible. We give careful consideration to each photograph before uploading.

I want to tell people about these great photographs!

Great! Thank you! The best link to spread the word around is probably www.flickr.com/peterm7/sets

Drawing is a form of visual art in which a person uses various drawing instruments to mark paper or another two-dimensional medium. Instruments include graphite pencils, pen and ink, inked brushes, wax color pencils, crayons, charcoal, chalk, pastels, various kinds of erasers, markers, styluses, various metals (such as silverpoint) and electronic drawing.

A drawing instrument releases small amount of material onto a surface, leaving a visible mark. The most common support for drawing is paper, although other materials, such as cardboard, plastic, leather, canvas, and board, may be used. Temporary drawings may be made on a blackboard or whiteboard or indeed almost anything. The medium has been a popular and fundamental means of public expression throughout human history. It is one of the simplest and most efficient means of communicating visual ideas.[1] The wide availability of drawing instruments makes drawing one of the most common artistic activities.

In addition to its more artistic forms, drawing is frequently used in commercial illustration, animation, architecture, engineering and technical drawing. A quick, freehand drawing, usually not intended as a finished work, is sometimes called a sketch. An artist who practices or works in technical drawing may be called a drafter, draftsman or a draughtsman.[2]

Drawing is one of the major forms of expression within the visual arts. It is generally concerned with the marking of lines and areas of tone onto paper/other material, where the accurate representation of the visual world is expressed upon a plane surface.[3] Traditional drawings were monochrome, or at least had little colour,[4] while modern colored-pencil drawings may approach or cross a boundary between drawing and painting. In Western terminology, drawing is distinct from painting, even though similar media often are employed in both tasks. Dry media, normally associated with drawing, such as chalk, may be used in pastel paintings. Drawing may be done with a liquid medium, applied with brushes or pens. Similar supports likewise can serve both: painting generally involves the application of liquid paint onto prepared canvas or panels, but sometimes an underdrawing is drawn first on that same support.

Madame Palmyre with Her Dog, 1897. Henri de Toulouse-Lautrec

Galileo Galilei. Phases of the Moon. 1616.

Drawing is often exploratory, with considerable emphasis on observation, problem-solving and composition. Drawing is also regularly used in preparation for a painting, further obfuscating their distinction. Drawings created for these purposes are called studies.

There are several categories of drawing, including figure drawing, cartooning, doodling, free hand and shading. There are also many drawing methods, such as line drawing, stippling, shading, the surrealist method of entopic graphomania (in which dots are made at the sites of impurities in a blank sheet of paper, and lines are then made between the dots), and tracing (drawing on a translucent paper, such as tracing paper, around the outline of preexisting shapes that show through the paper).

A quick, unrefined drawing may be called a sketch.

In fields outside art, technical drawings or plans of buildings, machinery, circuitry and other things are often called "drawings" even when they have been transferred to another medium by printing.

History[edit]

Drawing as a Form of Communication Drawing is one of the oldest forms of human expression, with evidence for its existence preceding that of written communication.[5] It is believed that drawing was used as a specialised form of communication before the invent of the written language,[5][6] demonstrated by the production of cave and rock paintings created by Homo sapiens sapiens around 30,000 years ago.[7] These drawings, known as pictograms, depicted objects and abstract concepts.[8] The sketches and paintings produced in prehistoric times were eventually stylised and simplified, leading to the development of the written language as we know it today.

Drawing in the Arts Drawing is used to express one's creativity, and therefore has been prominent in the world of art. Throughout much of history, drawing was regarded as the foundation for artistic practise.[9] Initially, artists used and reused wooden tablets for the production of their drawings.[10] Following the widespread availability of paper in the 14th century, the use of drawing in the arts increased. At this point, drawing was commonly used as a tool for thought and investigation, acting as a study medium whilst artists were preparing for their final pieces of work.[11][12] In a period of artistic flourish, the Renaissance brought about drawings exhibiting realistic representational qualities,[13] where there was a lot of influence from geometry and philosophy.[14]

The invention of the first widely available form of photography led to a shift in the use of drawing in the arts.[15] Photography took over from drawing as a more superior method for accurately representing visual phenomena, and artists began to abandon traditional drawing practises.[16] Modernism in the arts encouraged "imaginative originality"[17] and artists' approach to drawing became more abstract.

Drawing Outside the Arts Although the use of drawing is extensive in the arts, its practice is not confined purely to this field. Before the widespread availability of paper, 12th century monks in European monasteries used intricate drawings to prepare illustrated, illuminated manuscripts on vellum and parchment. Drawing has also been used extensively in the field of science, as a method of discovery, understanding and explanation. In 1616, astronomer Galileo Galilei explained the changing phases of the moon through his observational telescopic drawings.[16] Additionally, in 1924, geophysicist Alfred Wegener used illustrations to visually demonstrate the origin of the continents.The medium is the means by which ink, pigment or color are delivered onto the drawing surface. Most drawing media are either dry (e.g. graphite, charcoal, pastels, Conté, silverpoint), or use a fluid solvent or carrier (marker, pen and ink). Watercolor pencils can be used dry like ordinary pencils, then moistened with a wet brush to get various painterly effects. Very rarely, artists have drawn with (usually decoded) invisible ink. Metalpoint drawing usually employs either of two metals: silver or lead.[20] More rarely used are gold, platinum, copper, brass, bronze, and tinpoint.

Paper comes in a variety of different sizes and qualities, ranging from newspaper grade up to high quality and relatively expensive paper sold as individual sheets.[21] Papers can vary in texture, hue, acidity, and strength when wet. Smooth paper is good for rendering fine detail, but a more "toothy" paper holds the drawing material better. Thus a coarser material is useful for producing deeper contrast.

Newsprint and typing paper may be useful for practice and rough sketches. Tracing paper is used to experiment over a half-finished drawing, and to transfer a design from one sheet to another. Cartridge paper is the basic type of drawing paper sold in pads. Bristol board and even heavier acid-free boards, frequently with smooth finishes, are used for drawing fine detail and do not distort when wet media (ink, washes) are applied. Vellum is extremely smooth and suitable for very fine detail. Coldpressed watercolor paper may be favored for ink drawing due to its texture.

Acid-free, archival quality paper keeps its color and texture far longer than wood pulp based paper such as newsprint, which turns yellow and become brittle much sooner.

The basic tools are a drawing board or table, pencil sharpener and eraser, and for ink drawing, blotting paper. Other tools used are circle compass, ruler, and set square. Fixative is used to prevent pencil and crayon marks from smudging. Drafting tape is used to secure paper to drawing surface, and also to mask an area to keep it free of accidental marks sprayed or spattered materials and washes. An easel or slanted table is used to keep the drawing surface in a suitable position, which is generally more horizontal than the position used in painting.

Technique[edit]

Raphael, study for what became the Alba Madonna, with other sketches

Almost all draftsmen use their hands and fingers to apply the media, with the exception of some handicapped individuals who draw with their mouth or feet.[22]

Prior to working on an image, the artist typically explores how various media work. They may try different drawing implements on practice sheets to determine value and texture, and how to apply the implement to produce various effects.

The artist's choice of drawing strokes affects the appearance of the image. Pen and ink drawings often use hatching—groups of parallel lines.[23] Cross-hatching uses hatching in two or more different directions to create a darker tone. Broken hatching, or lines with intermittent breaks, form lighter tones—and controlling the density of the breaks achieves a gradation of tone. Stippling, uses dots to produce tone, texture or shade. Different textures can be achieved depending on the method used to build tone.[24]

Drawings in dry media often use similar techniques, though pencils and drawing sticks can achieve continuous variations in tone. Typically a drawing is filled in based on which hand the artist favors. A right-handed artist draws from left to right to avoid smearing the image. Erasers can remove unwanted lines, lighten tones, and clean up stray marks. In a sketch or outline drawing, lines drawn often follow the contour of the subject, creating depth by looking like shadows cast from a light in the artist's position.

Sometimes the artist leaves a section of the image untouched while filling in the remainder. The shape of the area to preserve can be painted with masking fluid or cut out of a frisket and applied to the drawing surface, protecting the surface from stray marks until the mask is removed.

Another method to preserve a section of the image is to apply a spray-on fixative to the surface. This holds loose material more firmly to the sheet and prevents it from smearing. However the fixative spray typically uses chemicals that can harm the respiratory system, so it should be employed in a well-ventilated area such as outdoors.

Another technique is subtractive drawing in which the drawing surface is covered with graphite or charcoal and then erased to make the image.[25]

Tone[edit]

Line drawing in sanguine by Leonardo da Vinci

Shading is the technique of varying the tonal values on the paper to represent the shade of the material as well as the placement of the shadows. Careful attention to reflected light, shadows and highlights can result in a very realistic rendition of the image.

Blending uses an implement to soften or spread the original drawing strokes. Blending is most easily done with a medium that does not immediately fix itself, such as graphite, chalk, or charcoal, although freshly applied ink can be smudged, wet or dry, for some effects. For shading and blending, the artist can use a blending stump, tissue, a kneaded eraser, a fingertip, or any combination of them. A piece of chamois is useful for creating smooth textures, and for removing material to lighten the tone. Continuous tone can be achieved with graphite on a smooth surface without blending, but the technique is laborious, involving small circular or oval strokes with a somewhat blunt point.

Shading techniques that also introduce texture to the drawing include hatching and stippling. A number of other methods produce texture. In addition to the choice of paper, drawing material and technique affect texture. Texture can be made to appear more realistic when it is drawn next to a contrasting texture; a coarse texture is more obvious when placed next to a smoothly blended area. A similar effect can be achieved by drawing different tones close together. A light edge next to a dark background stands out to the eye, and almost appears to float above the surface.

Form and proportion[edit]

Pencil portrait by Ingres

Measuring the dimensions of a subject while blocking in the drawing is an important step in producing a realistic rendition of the subject. Tools such as a compass can be used to measure the angles of different sides. These angles can be reproduced on the drawing surface and then rechecked to make sure they are accurate. Another form of measurement is to compare the relative sizes of different parts of the subject with each other. A finger placed at a point along the drawing implement can be used to compare that dimension with other parts of the image. A ruler can be used both as a straightedge and a device to compute proportions.

When attempting to draw a complicated shape such as a human figure, it is helpful at first to represent the form with a set of primitive volumes. Almost any form can be represented by some combination of the cube, sphere, cylinder, and cone. Once these basic volumes have been assembled into a likeness, then the drawing can be refined into a more accurate and polished form. The lines of the primitive volumes are removed and replaced by the final likeness. Drawing the underlying construction is a fundamental skill for representational art, and is taught in many books and schools. Its correct application resolves most uncertainties about smaller details, and makes the final image look consistent.[26]

A more refined art of figure drawing relies upon the artist possessing a deep understanding of anatomy and the human proportions. A trained artist is familiar with the skeleton structure, joint location, muscle placement, tendon movement, and how the different parts work together during movement. This allows the artist to render more natural poses that do not appear artificially stiff. The artist is also familiar with how the proportions vary depending on the age of the subject, particularly when drawing a portrait.

Perspective[edit]

Linear perspective is a method of portraying objects on a flat surface so that the dimensions shrink with distance. Each set of parallel, straight edges of any object, whether a building or a table, follows lines that eventually converge at a vanishing point. Typically this convergence point is somewhere along the horizon, as buildings are built level with the flat surface. When multiple structures are aligned with each other, such as buildings along a street, the horizontal tops and bottoms of the structures typically converge at a vanishing point.

Two-point perspective drawing

When both the fronts and sides of a building are drawn, then the parallel lines forming a side converge at a second point along the horizon (which may be off the drawing paper.) This is a two-point perspective.[27] Converging the vertical lines to a third point above or below the horizon then produces a three-point perspective.

Depth can also be portrayed by several techniques in addition to the perspective approach above. Objects of similar size should appear ever smaller the further they are from the viewer. Thus the back wheel of a cart appears slightly smaller than the front wheel. Depth can be portrayed through the use of texture. As the texture of an object gets further away it becomes more compressed and busy, taking on an entirely different character than if it was close. Depth can also be portrayed by reducing the contrast in more distant objects, and by making their colors less saturated. This reproduces the effect of atmospheric haze, and cause the eye to focus primarily on objects drawn in the foreground.

Artistry[edit]

Chiaroscuro study drawing by William-Adolphe Bouguereau

The composition of the image is an important element in producing an interesting work of artistic merit. The artist plans element placement in the art to communicate ideas and feelings with the viewer. The composition can determine the focus of the art, and result in a harmonious whole that is aesthetically appealing and stimulating.

The illumination of the subject is also a key element in creating an artistic piece, and the interplay of light and shadow is a valuable method in the artist's toolbox. The placement of the light sources can make a considerable difference in the type of message that is being presented. Multiple light sources can wash out any wrinkles in a person's face, for instance, and give a more youthful appearance. In contrast, a single light source, such as harsh daylight, can serve to highlight any texture or interesting features.

When drawing an object or figure, the skilled artist pays attention to both the area within the silhouette and what lies outside. The exterior is termed the negative space, and can be as important in the representation as the figure. Objects placed in the background of the figure should appear properly placed wherever they can be viewed.

Drawing process in the Academic Study of a Male Torso by Jean-Auguste-Dominique Ingres (1801, National Museum, Warsaw)

A study is a draft drawing that is made in preparation for a planned final image. Studies can be used to determine the appearances of specific parts of the completed image, or for experimenting with the best approach for accomplishing the end goal. However a well-crafted study can be a piece of art in its own right, and many hours of careful work can go into completing a study.

Process[edit]

Individuals display differences in their ability to produce visually accurate drawings.[28] A visually accurate drawing is described as being "recognized as a particular object at a particular time and in a particular space, rendered with little addition of visual detail that can not be seen in the object represented or with little deletion of visual detail”.[29]

Investigative studies have aimed to explain the reasons why some individuals draw better than others. One study posited four key abilities in the drawing process: perception of objects being drawn, ability to make good representational decisions, motor skills required for mark-making and the drawer's own perception of their drawing.[29] Following this hypothesis, several studies have sought to conclude which of these processes are most significant in affecting the accuracy of drawings.

Motor function Motor function is an important physical component in the 'Production Phase' of the drawing process.[30] It has been suggested that motor function plays a role in drawing ability, though its effects are not significant.[29]

Perception It has been suggested that an individual's ability to perceive an object they are drawing is the most important stage in the drawing process.[29] This suggestion is supported by the discovery of a robust relationship between perception and drawing ability.[31]

This evidence acted as the basis of Betty Edwards' how-to drawing book, Drawing on the Right Side of the Brain.[32] Edwards aimed to teach her readers how to draw, based on the development of the reader's perceptual abilities.

Furthermore, the influential artist and art critic John Ruskin emphasised the importance of perception in the drawing process in his book The Elements of Drawing.[33] He stated that "For I am nearly convinced, that once we see keenly enough, there is very little difficult in drawing what we see".

Visual memory has also been shown to influence one's ability to create visually accurate drawings. Short-term memory plays an important part in drawing as one’s gaze shifts between the object they are drawing and the drawing itself.[34]

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

WIKIPEDIA

As a part of the 2010 redevelopment of the Museum of the Order of St John, the Cloister Garden was re-landscaped and planted with medicinal plants and herbs to reflect the work of the Knights Hospitaller and to call to mind the former gardens of the medieval Clerkenwell Priory.

A contemplative green space, an oasis of calm in central London, this garden is full of interest – both horticultural and historical. Highlights of the garden include towering cardoons, beautiful scents, architecture ancient and modern, and fascinating connections to the past.

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A Text in english:

Blue-black Grassquit

From Wikipedia, the free encyclopedia

Blue-black Grassquit

Conservation status

Least Concern

Scientific classification

Kingdom: Animalia

Phylum: Chordata

Class: Aves

Order: Passeriformes

Family: Emberizidae

Genus: Volatinia

Reichenbach 1850

Species: V. jacarina

Binomial name

Volatinia jacarina

(Linnaeus, 1766)

The Blue-black Grassquit, Volatinia jacarina, is a small bird of the family Emberizidae, which also includes the buntings. It breeds from southern Mexico through Central America, and South America as far as northern Chile, Argentina and Paraguay, and on Trinidad and Tobago. It is the only member of the genus Volatinia.

This is a common bird in semi-open areas, including cultivation and gardens. It makes a small cup nest, with a typical clutch of one to three pale green eggs blotched with reddish brown. Both sexes incubate for 9–10 days, with about the same period again for the young to fledge.

Adult Blue-black Grassquits are 10.2cm long and weigh 9.3g. They have a slender conical black bill. The male is glossy blue-black, with a black tail and wings; the white inner underwing is visible in flight or display. Female and immature birds have brown upperparts and dark-streaked buff underparts.

Blue-black Grassquit feeds mainly on seeds. It is quite gregarious, and forms communal evening roosts.

The male has a jumping display, often performed for long periods, which gives rise to the local name Johnny Jump-up. This is accompanied by a persistent wheezing jweeee call.

Um texto em português:

O Tiziu, nome vulgar utilizado para identificar Volatinia jacarina, é um passarinho da Família Emberizidae, que mede cerca de 11,4cm. Estes pequenos pássaros são vistos com grande freqüência, geralmente aos pares, em áreas alteradas, descampados, savanas, campos e capoeiras baixas da América do Sul, exceto no extremo sul. Alimentam-se principalmente de sementes verdes, encontradas no próprio colmo das gramíneas ou no chão, ou de insetos. Adultos e jovens, fora da época reprodutiva, são pardo-oliváceos no dorso e levemente amarelados no abdômen, com estrias no peito e flancos. Os machos adultos, durante a época de acasalamento, assumem uma brilhante plumagem nupcial preto-azulada, com uma mancha branca nas penas axilares. Estes são facilmente reconhecidos nesse período pois, além da coloração nupcial vistosa, executam uma exibição que consiste de pequenos vôos verticais, ao mesmo tempo em que fazem vocalização da qual resultou seu nome: "tis-ziu". o vôo é repetido seguidamente, sobre o mesmo puleiro, em média cerca de 12 a 14 vezes por minuto, e com pequenos intervalos entre as repetições. Essa exibição é executada principalmente durante a época reprodutiva: todo ano em Belém, no Pará, e restrito ao verão em regiões meridionais, em função da alteração na oferta de recursos alimentares. Através das exibições, os machos delimitam seus pequenos territórios, que podem variar de cerca de 13 a 73m2, também atraindo as fêmeas para o acasalamento. O ninho, feito com raízes emaranhadas e com formato de taça, é construído dentro do território do macho, sempre a 50cm ou menos do chão, recebendo normalmente uma postura de dois ovos. Tanto o macho quanto a fêmea participam dos cuidados com os filhotes.

Os vários nomes vulgares deste pássaro, como tiziu, bate-estaca, serrador e serra-serra, fazem alusão ao canto e ao pulo vertical de cerca de 1 m que o macho executa na época da reprodução, partindo de um galho seco. Durante estes saltos, ele canta, bate as asas, expões a mancha branca das penas axilares e produz um ruído característico com as rêmiges. O macho delimita um território tão pequeno que está entre os menores observados para os pássaros. É uma espécie migratória, desaparecendo de São Paulo durante o inverno.

JULIANA BOSI DE ALMEIDA Programa de Pós-graduação em Ecologia Universidade de Brasília

o macho adulto é inconfundível por ser todo preto, exceto por uma pequena mancha branca na parte inferior das asas, já as fêmeas e imaturos são quase idênticas a várias outras espécies da família, especialmente às fêmeas dos papa-capins ( gênero Sporophila ).

Espécie muito conhecida em nosso país, principalmente pelo hábito dos machos fazerem apresentações de corte e defesa do território boa parte do ano. Estas apresentações são geralmente feitas a partir de poleiros não muito altos como mourões de cerca e arbustos. O macho voa verticalmente cerca de 60cm e em seguida solta o corpo, mostrando as manchas brancas nas asas e retornando ao poleiro. Esses movimentos são muito rápidos e repetitivos e a ave vocaliza enquanto voa, lembrando seu nome popular ``tiziu´´.

Alimenta-se principalmente de sementes de gramíneas como a braquiária, mas também captura insetos.

É muito comum nas áreas rurais e também em cidades, especialmente em terrenos baldios.

A fêmea constrói o ninho em forma de bola entrelaçando gravetos finos e folhas de gramíneas. Geralmente são postos 3 ovos. Os pais se revezam na alimentação dos filhotes. A mesma fêmea pode ter mais de uma cria no mesmo ano.

The Tiziu, popular name for the Volatinia jacarina, is a bird of the Emberizidae family, whose size is 11.4 centimeters. These small birds, usually in pairs, are frequently seen in plains, prairies, open fields and cleared tracts of land in South America, except in its Southernmost part. They feed mainly upon insects or green seeds, which are collected in the stem of gramineous plants or on the ground. Whenever they are out of their reproductive season, the adult and young bird's back looks dark gray with shades of olive green, while its abdomen looks yellowish with lines on the chest and flank. During their breeding season, the adult male takes up a shiny bluish black nuptial feathering, with white spots in the axillary feathers. They are easily recognized in this period because, besides wearing their showy nuptial feathering, they perform vertical flights, while singing the sound they are named for: "tis-ziu". These flights are repeated over the same spot, at a rate of 12 to 14 times a minute, with short intervals among them. This performance takes place mainly during their reproductive season, which lasts basically all year round in Belém, State of Pará, and is restricted to the summertime in Southern regions. due to variations in food resource. Through these performances, males draw the lines of their small territories, which may range from 13 to 73 square meters, and also attract females for breeding. The nest is built with woven roots in the shape of a cup. It is within the male's territory, always up to 50-centimeter high, and usually receives an offspring of two eggs. Both male and female take part in looking after their issue.

JULIANA BOSI DE ALMEIDA Graduation Program in Ecology University of Brasília

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

WIKIPEDIA

At Pevensey Castle

Pevensey Castle: a Saxon Shore fort, Norman defences, a medieval enclosure castle, and later associated remains

The monument includes Anderita Saxon Shore fort, traces of later, Norman defences, an enclosure castle, a 16th century gun emplacement and World War II defences situated on a low spur of sand and clay which now lies around 2km north west of the present East Sussex coastline at Pevensey. During the Roman and medieval periods the spur formed a peninsula projecting into a tidal lagoon and marshland, but coastal deposition and land reclamation have gradually built up the ground around it so that it is now completely land-locked. The roughly oval, north east-south west aligned Roman fort is the earliest of the structures which make up the monument and has been dated to the first half of the fourth century AD. Covering almost 4ha, the fort survives in the form of substantial ruins and buried remains. It is enclosed by a massive defensive wall with a flint and sandstone rubble core faced by coursed greensand and ironstone blocks, interspersed with red tile bonding courses. The whole is up to 3.7m thick and survives to a height of up to 8.1m. The wall was originally topped by a wall walk and parapet. Part excavation in 1906-8 showed that the wall was constructed on footings of rammed chalk and flints underpinned by oak piles and held together by a framework of wooden beams. Investigation of the internal face indicated that this was stepped upwards from a wide base so as to provide extra strength and support. Despite these precautions, a landslip on the south eastern side of the fort has resulted in the destruction of a c.180m length of the perimeter walls and, although fragments of the fallen masonry do survive, most have been removed over the years. Smaller sections of wall have also collapsed along the north western and eastern stretches. The defensive strength provided by the perimeter wall was enhanced by irregularly-spaced, externally projecting semicircular bastions with diameters of around 5m. There were originally at least 15 of these, of which 10 survive today. The fort was entered from its south western, landward approach by way of the main gateway. In front of this a protective ditch 5.5m wide was dug, and, although this became infilled over the years, a 40m stretch located towards its south eastern end has been recut and exposed. The ditch would have been spanned originally by a wooden bridge, although this no longer survives. The main gateway takes the form of a rectangular gatehouse set back between two solid semicircular bastions 8m apart. The 2.7m wide, originally arched entrance is flanked by two oblong guardrooms and the whole gateway structure projects beyond the inner face of the perimeter wall into the fort and is thought to have been originally two or even three storeys high. On the eastern side of the fort is a more simply designed subsidiary gateway, originally a 3m wide archway entrance, giving access to part of the adjacent Roman harbour, now overlain by Pevensey village. The extant archway is a modern reconstruction of the Norman rebuilding of the original entrance. Traces of a wooden causeway which led from it into the fort have been found during partial excavation. Midway along the north western stretch of perimeter wall is a now ruined postern c.2m wide, approached by a curved passage set within the wall. Part excavation between 1906-1908 indicated that the internal buildings which housed the garrison of up to 1,000 men, along with their livestock and supplies, were constructed of timber infilled with wattle and daub. A c.1m sq timber-lined Roman well was found in the south western sector of the fort, at the bottom of which were the remains of the wooden bucket with rope still attached. The well was found to have been filled with rubbish in Roman times and the presence of the bones of cattle, sheep, red deer, wild boar, wild birds, domestic dogs and cats, along with sea shells, gives some indication of the diet and lifestyle of the fort's original inhabitants. Anderita is thought to have been abandoned by its garrison by the latter half of the 4th century AD, and although little is known of its subsequent history until the 11th century, the Anglo-Saxon Chronicle records a massacre of Britons by the invading Saxons at the fort in AD 491. The Bayeux Tapestry states that William the Conquerer landed at Pevensey in 1066, and the Norman army are believed to have made use of the Roman fort as one of their first armed camps. The defences at Pevensey and the surrounding land were granted to King William's half-brother Robert, Count of Mortain. The medieval defences then went through at least 300 years of development, culminating in the construction of a stone built enclosure castle within the largely intact walls of the earlier Roman fort. It is thought that the first Norman defences took the form of a wooden palisade surrounded by a bank and ditch, and a c.40m length of partially infilled ditch up to 9m wide which survives across the north eastern sector of the earlier fort may indicate their original extent. Limited excavations in 1993-94 showed that the ground surface in the south eastern sector of the fort, in the vicinity of the later stone-built keep, was artificially raised some time before 1200, suggesting that a motte may also have been constructed. The original Roman gateways were rebuilt and a new ditch dug in front of the south western gate. Most of the Norman defences and interior wooden buildings will now survive in buried form beneath the later medieval castle, although herringbone-pattern repairs to the Roman masonry, by then serving as the outer bailey of the medieval defences, also date from this time. Around 1100 the defences were strengthened and the accommodation improved by the addition of a masonry keep in the south eastern sector of the earlier fort. The subject of a complex history of alteration, collapse and repair, the keep utilises part of the earlier, Roman perimeter wall and bastions. It takes the form of a rectangular block measuring c.16.8m by c.9m internally, reinforced by apsidal projections on all sides. Now surviving in ruined form up to first floor level, the keep originally took the form of a tall tower with an entrance on the first floor. A rectangular building measuring 7.6m by 6m was later constructed in the south eastern angle between the keep and the Roman wall. At around 1200 work began on the construction of a smaller, stone-built inner bailey in the south eastern sector of the earlier fort. An L-shaped ditch around 20m wide was dug to define the new enclosure, and this retains water in its northern arm. The material excavated from the ditch and from the destruction of the earlier bank was spread over much of the outer bailey to a depth of up to 1.5m. The ditch was recut during extensive renovations carried out during the early 20th century. The first structure to be built in this phase was the gatehouse to the south west which has an arched entrance between twin, semicircular external towers, now ruined. The basement chambers beneath each tower have ashlar-faced walls and barrel-vaulted ceilings, the southern chamber being entered by way of a newel staircase, the northern by a trapdoor. Both were used to house prisoners. Many subsequent alterations included the replacement, during the 15th century, of the wooden bridge over the outer ditch by a stone causeway. The originally embattled curtain wall enclosing the inner bailey was built within the ditch and inner berm around 1250. This survives almost to its full original height and is faced with coursed Greensand ashlar. Three semicircular external towers provided flanking cover from the narrow embrasures which pierce their walls. Each has a narrow staircase to a basement, a branch staircase off it into the ditch and a room and garderobe, or latrine, at ground floor level. Upper rooms were entered by way of the wall walk and were heated by fireplaces. The basement of the northernmost tower has two rib-vaulted bays, the keeled ribs resting on stiff-leaf corbels. The interior castle buildings continued to be built mainly of wood and these will survive in buried form, although the stone foundations of a chapel were exposed during partial excavation of the northern sector of the inner bailey. Around 20m south east of the chapel is a large stone-lined well at least 15.5m deep, and near this is a pile of medieval stone missile-balls, a selection of those recovered from the ditch. These were thrown from trebuchets during the four sieges of the castle. William, Count of Mortain forfeited Pevensey after an unsuccessful rebellion against Henry I in 1101 and the castle, which remained in the royal gift until the later Middle Ages, passed into the hands of the de Aquila family. The most famous siege took place in 1264-65 when the supporters of Henry III, fleeing from their defeat by the Barons at Lewes, took refuge in the castle. In 1372 the castle was given to John of Gaunt, and during his period of office was used to imprison James I, King of Scotland, who had been seized in 1406, and Joan, Queen of Navarre, accused of witchcraft by her stepson, Henry V. By 1300, the sea had gradually begun to recede from around the castle and its military importance declined as a result. Contemporary records show that the castle walls were constantly in need of expensive repair and by the end of the 14th century were not being properly maintained, although the roof leads were kept intact until the middle of the 15th century. By 1500 the castle had ceased to be inhabited and fell rapidly into decay. The threat of the Spanish Armada led to some renewed interest in the defensive value of the site, and a survey of 1587 records that the castle housed two demi-culverins, or heavy guns. These were sited on the contemporary, south east orientated, M-shaped earthen gun emplacement situated in the outer bailey around 90m north east of the main Roman gateway. This takes the form of a raised level platform c.20m long bounded on the seaward side by a slight bank c.0.4m high and around 3m wide. One of the cast iron guns, manufactured in the East Sussex Weald, is now housed within the inner bailey on a modern replica carriage. From the 17th century the castle passed through the hands of various private owners. Valued as a picturesque ruin during the 18th and 19th centuries, it features in many contemporary engravings and illustrations. In 1925 the Duke of Devonshire presented the monument to the state, and extensive repairs began with a view to opening the monument to the public. These were interrupted by the outbreak of World War II, when the castle resumed its original military purpose of protecting the south coast. The castle was refortified in May 1940 as an observation and command post. It was continuously occupied by regular troops, including Canadian forces and the United States Army Air Corps, who used it as a radio direction centre, and by the Home Guard until 1944. The World War II defences include two pillboxes and three machine gun posts of concrete faced with rubble and flints, carefully concealed and camouflaged within the earlier Roman and medieval fabric. An internal tower was built just to the south of the Roman east gateway and a blockhouse housing anti-tank weapons was built in front of the main Roman gateway. The blockhouse no longer survives. Modifications carried out to the medieval mural towers included lining the interiors with brick and inserting wooden floors. In 1945 the monument was returned to peaceful use and is now in the guardianship of the Secretary of State and open to the public.

[Historic England]

Humpback whales are rorquals (Balaenopteridae, a family that includes the blue, fin, Bryde's, sei, and minke whales). The rorquals are believed to have diverged from the other families of the suborder Mysticeti as long ago as the middle Miocene. The sole member of its genus, the humpback was first identified as baleine de la Nouvelle Angleterre off the coast of New England by Mathurin Jacques Brisson in his Regnum Animale of 1756. The common name is derived from the curving of their backs when diving. The generic name Megaptera comes from the Greek mega-/μεγα- ("giant") and ptera/πτερα ("wing") and refers to their large front flippers.

Genetic research in mid-2014 by the British Antarctic Survey confirmed that the separate populations in the North Atlantic, North Pacific, and Southern Oceans are more distinct than previously thought. Some biologists believe that these should be regarded as separate, independently evolving subspecies.

Humpbacks have a stocky body, obvious hump, and black dorsal colouring. The head and lower jaw are covered in tubercles, knobby hair follicles characteristic of the species. Humpbacks have 270-400 dark baleen plates on each side of their mouths. The plates measure from 46 centimetres in the front to almost a metre in the back. About 14-22 wide ventral grooves run from the lower jaw to the umbilicus. The female has a hemispherical lobe about 15 centimetres in diameter in her genital region. Fully grown males average 13-14 metres and females are slightly larger at 15-16 metres; one large recorded specimen was 19 metres long and had pectoral fins measuring 6 metres each. Body mass is typically around 25-30 metric tons, with large specimens weighing over 40 metric tons.

The long black and white tail fin can be up to a third of body length. The varying patterns on the tail flukes distinguish individual animals. During a study using data from 1973 to 1998 on whales in the North Atlantic, a photographic catalogue of all known North Atlantic whales was developed; it's maintained by the College of the Atlantic. Several hypotheses attempt to explain the humpback's pectoral fins, proportionally the longest fins of any cetacean, such as higher maneuverability and increased surface area for temperature control when migrating between warm and cold climates.

Whales produce a three-metre-long, heart-shaped blow through the blowholes. They don't generally sleep at the surface but must continue to breathe: it's possible that only half of their brain sleeps at one time, allowing the other half to manage the surface/blow/dive process.

The lifespan of rorquals ranges from 45 to 100 years. Females reach sexual maturity at age five, achieving full adult size a little later. Males reach sexual maturity around seven years of age. Courtship rituals take place during the winter months, following migration toward the equator from summer feeding grounds closer to the poles. Competition is usually fierce. Unrelated males, or "escorts," frequently trail single cows and cow-calf pairs. Males gather into "competition groups" around a female and fight for the right to mate with her. Groups shrink and grow as unsuccessful males retreat and others arrive. Behaviors include breaching, spy-hopping, lob-tailing, tail-slapping, pectoral fin-slapping, peduncle throws, charging, and parrying.

Both male and female humpback whales vocalize, but only males produce the long, loud, complex song for which the species is famous. Each song consists of several sounds in a low register, varying in amplitude and frequency and typically lasting from 10 to 20 minutes. Individuals may sing continuously for more than 24 hours. Cetaceans have no vocal cords, instead forcing air through their massive nasal cavities (blowholes).

Whales within a large area sing a single song: all North Atlantic humpbacks sing the same song, while those of the North Pacific sing a different song. Each population's song changes slowly over a period of years without repeating. Many of the whales observed to approach a singer are other males, often resulting in conflict: singing may, therefore, be a challenge to other males as well as a way to impress females. Some scientists have hypothesized the song may serve an echolocative function. During the feeding season, humpbacks make unrelated vocalizations to herd fish into their bubble nets and they use other sounds to communicate, such as grunts, groans, "thwops," snorts, and barks.

Females typically breed every two or three years. The gestation period is 11.5 months. The peak months for birth are January, February (northern hemisphere), July, and August (southern hemisphere). Females wait for one to two years before breeding again. Recent research on mitochondrial DNA reveals that groups living in proximity to each other may represent distinct breeding pools.

A newborn calf is roughly the length of its mother's head. At birth, calves measure six metres and two tons. They nurse for about six months, then mix nursing and independent feeding for around six months more. Humpback milk is pink and 50% fat.

Humpbacks have a loosely knit social structure: individuals usually live alone or in small, transient groups that disband after a few hours. Groups may stay together longer in summer to forage and feed cooperatively. Longer-term relationships of months or even years between pairs or small groups have occasionally been observed, and some females might create lifelong bonds through cooperative feeding.

Humpbacks inhabit all major oceans, in a wide band running from the Antarctic ice edge to 77° N latitude. The four distinct tribes are the North Pacific, Atlantic, Southern Ocean, and Indian Ocean populations. Whales were once uncommon in the eastern Mediterranean or the Baltic Sea but have increased their presence in both waters as global populations have recovered. They have also returned to Scotland, Skagerrak, and Kattegat, as well as Scandinavian fjords such as Kvænangen, where they had not been observed for decades. Since November 2015, Hachijo-jima has been recognized as the northernmost breeding ground in the world.

Humpbacks typically migrate up to 25,000 kilometres each year. A 2007 study identified seven individuals wintering off the Pacific coast of Costa Rica as having traveled from the Antarctic—around 8,300 kilometres. Identified by their unique tail patterns, these animals made the longest mammalian migration ever documented.

The humpback's range overlaps with other whale and dolphin species. Humpbacks are friendly and interact with other cetaceans such as bottlenose dolphins and right whales. These behaviors have been recorded in all oceans, and humpback whales regularly appear in mixed groups with other species, such as the blue, fin, minke, gray, and sperm whales. Humpback and southern right whales demonstrating what were interpreted to be mating behaviors have been observed off the Mozambique and Brazilian coasts. A male humpback whale was seen singing to a fin whale at Rarotonga in 2014, and another individual was observed playing with a bottlenose dolphin in Hawaiian waters. Incidents of humpback whales protecting other species of animals such as seals and other whales from killer whales have also been documented.

Humpbacks feed primarily in summer and live off fat reserves during winter, when they feed only rarely and opportunistically. The humpback is an energetic hunter, taking krill and small schooling fish such as herring, salmon, capelin, and American sand lance, as well as Atlantic mackerel, pollock, and haddock in the North Atlantic. Pleated grooves in the whale's mouth allow water to easily drain out, filtering out the prey. The humpback has the most diverse hunting repertoire of all baleen whales, sometimes stunning prey by hitting the water with pectoral fins or flukes. Its most inventive technique is known as bubble net feeding, in which a group of up to a dozen whales swims in a shrinking circle below a school of prey and traps it in a cylinder of bubbles. The ring can start out about 30 metres in diameter. Some whales blow the bubbles, some dive deeper to drive fish toward the surface, and others herd prey into the trap by vocalizing. The whales then all suddenly swim up, swallowing thousands of fish.

The technique of lobtail feeding, observed in the North Atlantic, involves slapping the surface of the ocean with the tail up to four times before creating the bubble net. Based on network-based diffusion analysis, researchers believe that these whales learned the behavior from other whales in the group over a period of 27 years in response to a change in the primary form of prey.

Visible scars indicate that killer whales can prey upon juvenile humpbacks. Mothers and (possibly related) adults escort neonates to deter such predation. It's believed that orcas turned to other prey when humpbacks suffered near-extinction during the whaling era but are now resuming their former practice.

Humpback whales were hunted by humans on a commercial level as early as the 18th century. By the 19th century, many nations (the United States in particular) were hunting the animal heavily in the Atlantic and to a lesser extent in the Indian and Pacific oceans. The explosive harpoon introduced in the late 19th century, along with the extension of hunting into the Antarctic ocean from 1904, drastically reduced whale populations. During the 20th century, over 200,000 humpbacks were taken, reducing the global population by over 90%. North Atlantic populations dropped to as low as 700 individuals.

In 1946, the International Whaling Commission (IWC) was founded: they imposed hunting regulations and seasons. To prevent extinction, IWC banned commercial humpback whaling in 1966, by which time the global population had been reduced to around 5,000 animals (around 90% having been exterminated). The Soviet Union deliberately under-recorded its catches; the Soviets reported catching 2,820 whales between 1947 and 1972, but the true number was over 48,000.

As of 2004, hunting was restricted to a few animals each year off the Caribbean island of Bequia in the nation of St. Vincent and the Grenadines. The take is not believed to threaten the local population. Japan's announcement that it planned to kill 50 humpbacks in the 2007/08 season under its JARPA II "research" program sparked global protests and a visit to Tokyo by the IWC chair, and the Japanese whaling fleet agreed to take no humpback whales during the two years it would take to reach a formal agreement. In 2010, the IWC authorized Greenland's native population to hunt a few humpback whales for the following three years.

In Japan, humpback, minkes, sperm, and many other smaller Odontoceti, including critically endangered species such as North Pacific right, western gray, and northern fin whales, have been targets of illegal captures. Humpback meat can be found on the markets. Harpoons are used to hunt dolphins or intentionally drive whales into nets, reporting them as cases of entanglement. Unknown numbers of humpbacks have been illegally hunted in the Exclusive Economic Zones of anti-whaling nations such as off Mexico and South Africa.

Because they're easily approachable, curious, identifiable as individuals, and display many interesting behaviors, they have become the mainstay of whale tourism around the world. Analyses of whale songs in the 1960s led to worldwide media interest and convinced the public that whales were highly intelligent, aiding the anti-whaling advocates. Humpbacks are popular with whale-watchers because of their distinctive surface behaviors: they frequently breach, throwing two-thirds or more of their bodies out of the water and splashing down on their backs. Some humpbacks, referred to as "friendlies," often stay under or near whale-watching boats for many minutes.

While whaling no longer threatens the species, individuals are vulnerable to collisions with ships, entanglement in fishing gear, and noise pollution. Like other cetaceans, humpbacks can be injured by excessive noise. In the 19th century, two humpback whales were found dead near sites of repeated oceanic sub-bottom blasting, with traumatic injuries and fractures in the ears.

The species was listed as vulnerable in 1996 and endangered as recently as 1988. In August 2008, the IUCN changed humpback's status from "vulnerable" to "least concern," although two subpopulations remain endangered. Most monitored stocks have rebounded since the end of commercial whaling and now reach around 80,000 worldwide. Though the North Atlantic stocks are believed to be approaching pre-hunting level, the species is still considered endangered in some countries, including the United States.

07/02/16 #1133. The Blackthorns ? are in full blossom at Wood Mill now - out at the same time as the Daffs, Crocuses and Snowdrops

Blossom #18 for the treasure hunt

Includes teams from Deuel, Hot Springs, Madison, Parkston/Ethan/Hanson/Mt. Vernon. Permission granted for journalism outlets and educational purposes. Not for commercial use. Must be credited. Photo courtesy of South Dakota Public Broadcasting.

©2021 SDPB

Albanian Officer Candidate and platoon leader Besiana Dermyshi holds her ascot during the ceremony where members of the Albanian Officer Candidate Class 001 transition from Phase One to Phase Two of the New Jersey Army National Guard OCS program with the awarding of the infantry blue ascot with the OCS roadwheel logo at Joint Base McGuire-Dix-Lakehurst, N.J., May 29, 2014. Intermediate Officer Candidates (IOCs) are identified by wearing the ascot. Phase Two is an intense period that hones the skills learned during Phase One. Candidates will be evaluated on both their leadership abilities and their ability to work as part of a team. Albania is the first State Partnership Program country to send its officer candidates to the United States to attend an Officer Candidate School (OCS) program. The 12-week NJARNG OCS program is modelled after the active-duty program at Fort Benning, Ga., and includes classroom instruction, physical and leadership training. (U.S. Air National Guard photo by Master Sgt. Mark C. Olsen/Released)

Japanese food is so neatly presented - from a lunch in a Japanese restaurant in Shanghai

Includes teams from Deuel, Hot Springs, Madison, Parkston/Ethan/Hanson/Mt. Vernon. Permission granted for journalism outlets and educational purposes. Not for commercial use. Must be credited. Photo courtesy of South Dakota Public Broadcasting.

©2021 SDPB

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Humpback whales are rorquals (Balaenopteridae, a family that includes the blue, fin, Bryde's, sei, and minke whales). The rorquals are believed to have diverged from the other families of the suborder Mysticeti as long ago as the middle Miocene. The sole member of its genus, the humpback was first identified as baleine de la Nouvelle Angleterre off the coast of New England by Mathurin Jacques Brisson in his Regnum Animale of 1756. The common name is derived from the curving of their backs when diving. The generic name Megaptera comes from the Greek mega-/μεγα- ("giant") and ptera/πτερα ("wing") and refers to their large front flippers.

Genetic research in mid-2014 by the British Antarctic Survey confirmed that the separate populations in the North Atlantic, North Pacific, and Southern Oceans are more distinct than previously thought. Some biologists believe that these should be regarded as separate, independently evolving subspecies.

Humpbacks have a stocky body, obvious hump, and black dorsal colouring. The head and lower jaw are covered in tubercles, knobby hair follicles characteristic of the species. Humpbacks have 270-400 dark baleen plates on each side of their mouths. The plates measure from 46 centimetres in the front to almost a metre in the back. About 14-22 wide ventral grooves run from the lower jaw to the umbilicus. The female has a hemispherical lobe about 15 centimetres in diameter in her genital region. Fully grown males average 13-14 metres and females are slightly larger at 15-16 metres; one large recorded specimen was 19 metres long and had pectoral fins measuring 6 metres each. Body mass is typically around 25-30 metric tons, with large specimens weighing over 40 metric tons.

The long black and white tail fin can be up to a third of body length. The varying patterns on the tail flukes distinguish individual animals. During a study using data from 1973 to 1998 on whales in the North Atlantic, a photographic catalogue of all known North Atlantic whales was developed; it's maintained by the College of the Atlantic. Several hypotheses attempt to explain the humpback's pectoral fins, proportionally the longest fins of any cetacean, such as higher maneuverability and increased surface area for temperature control when migrating between warm and cold climates.

Whales produce a three-metre-long, heart-shaped blow through the blowholes. They don't generally sleep at the surface but must continue to breathe: it's possible that only half of their brain sleeps at one time, allowing the other half to manage the surface/blow/dive process.

The lifespan of rorquals ranges from 45 to 100 years. Females reach sexual maturity at age five, achieving full adult size a little later. Males reach sexual maturity around seven years of age. Courtship rituals take place during the winter months, following migration toward the equator from summer feeding grounds closer to the poles. Competition is usually fierce. Unrelated males, or "escorts," frequently trail single cows and cow-calf pairs. Males gather into "competition groups" around a female and fight for the right to mate with her. Groups shrink and grow as unsuccessful males retreat and others arrive. Behaviors include breaching, spy-hopping, lob-tailing, tail-slapping, pectoral fin-slapping, peduncle throws, charging, and parrying.

Both male and female humpback whales vocalize, but only males produce the long, loud, complex song for which the species is famous. Each song consists of several sounds in a low register, varying in amplitude and frequency and typically lasting from 10 to 20 minutes. Individuals may sing continuously for more than 24 hours. Cetaceans have no vocal cords, instead forcing air through their massive nasal cavities (blowholes).

Whales within a large area sing a single song: all North Atlantic humpbacks sing the same song, while those of the North Pacific sing a different song. Each population's song changes slowly over a period of years without repeating. Many of the whales observed to approach a singer are other males, often resulting in conflict: singing may, therefore, be a challenge to other males as well as a way to impress females. Some scientists have hypothesized the song may serve an echolocative function. During the feeding season, humpbacks make unrelated vocalizations to herd fish into their bubble nets and they use other sounds to communicate, such as grunts, groans, "thwops," snorts, and barks.

Females typically breed every two or three years. The gestation period is 11.5 months. The peak months for birth are January, February (northern hemisphere), July, and August (southern hemisphere). Females wait for one to two years before breeding again. Recent research on mitochondrial DNA reveals that groups living in proximity to each other may represent distinct breeding pools.

A newborn calf is roughly the length of its mother's head. At birth, calves measure six metres and two tons. They nurse for about six months, then mix nursing and independent feeding for around six months more. Humpback milk is pink and 50% fat.

Humpbacks have a loosely knit social structure: individuals usually live alone or in small, transient groups that disband after a few hours. Groups may stay together longer in summer to forage and feed cooperatively. Longer-term relationships of months or even years between pairs or small groups have occasionally been observed, and some females might create lifelong bonds through cooperative feeding.

Humpbacks inhabit all major oceans, in a wide band running from the Antarctic ice edge to 77° N latitude. The four distinct tribes are the North Pacific, Atlantic, Southern Ocean, and Indian Ocean populations. Whales were once uncommon in the eastern Mediterranean or the Baltic Sea but have increased their presence in both waters as global populations have recovered. They have also returned to Scotland, Skagerrak, and Kattegat, as well as Scandinavian fjords such as Kvænangen, where they had not been observed for decades. Since November 2015, Hachijo-jima has been recognized as the northernmost breeding ground in the world.

Humpbacks typically migrate up to 25,000 kilometres each year. A 2007 study identified seven individuals wintering off the Pacific coast of Costa Rica as having traveled from the Antarctic—around 8,300 kilometres. Identified by their unique tail patterns, these animals made the longest mammalian migration ever documented.

The humpback's range overlaps with other whale and dolphin species. Humpbacks are friendly and interact with other cetaceans such as bottlenose dolphins and right whales. These behaviors have been recorded in all oceans, and humpback whales regularly appear in mixed groups with other species, such as the blue, fin, minke, gray, and sperm whales. Humpback and southern right whales demonstrating what were interpreted to be mating behaviors have been observed off the Mozambique and Brazilian coasts. A male humpback whale was seen singing to a fin whale at Rarotonga in 2014, and another individual was observed playing with a bottlenose dolphin in Hawaiian waters. Incidents of humpback whales protecting other species of animals such as seals and other whales from killer whales have also been documented.

Humpbacks feed primarily in summer and live off fat reserves during winter, when they feed only rarely and opportunistically. The humpback is an energetic hunter, taking krill and small schooling fish such as herring, salmon, capelin, and American sand lance, as well as Atlantic mackerel, pollock, and haddock in the North Atlantic. Pleated grooves in the whale's mouth allow water to easily drain out, filtering out the prey. The humpback has the most diverse hunting repertoire of all baleen whales, sometimes stunning prey by hitting the water with pectoral fins or flukes. Its most inventive technique is known as bubble net feeding, in which a group of up to a dozen whales swims in a shrinking circle below a school of prey and traps it in a cylinder of bubbles. The ring can start out about 30 metres in diameter. Some whales blow the bubbles, some dive deeper to drive fish toward the surface, and others herd prey into the trap by vocalizing. The whales then all suddenly swim up, swallowing thousands of fish.

The technique of lobtail feeding, observed in the North Atlantic, involves slapping the surface of the ocean with the tail up to four times before creating the bubble net. Based on network-based diffusion analysis, researchers believe that these whales learned the behavior from other whales in the group over a period of 27 years in response to a change in the primary form of prey.

Visible scars indicate that killer whales can prey upon juvenile humpbacks. Mothers and (possibly related) adults escort neonates to deter such predation. It's believed that orcas turned to other prey when humpbacks suffered near-extinction during the whaling era but are now resuming their former practice.

Humpback whales were hunted by humans on a commercial level as early as the 18th century. By the 19th century, many nations (the United States in particular) were hunting the animal heavily in the Atlantic and to a lesser extent in the Indian and Pacific oceans. The explosive harpoon introduced in the late 19th century, along with the extension of hunting into the Antarctic ocean from 1904, drastically reduced whale populations. During the 20th century, over 200,000 humpbacks were taken, reducing the global population by over 90%. North Atlantic populations dropped to as low as 700 individuals.

In 1946, the International Whaling Commission (IWC) was founded: they imposed hunting regulations and seasons. To prevent extinction, IWC banned commercial humpback whaling in 1966, by which time the global population had been reduced to around 5,000 animals (around 90% having been exterminated). The Soviet Union deliberately under-recorded its catches; the Soviets reported catching 2,820 whales between 1947 and 1972, but the true number was over 48,000.

As of 2004, hunting was restricted to a few animals each year off the Caribbean island of Bequia in the nation of St. Vincent and the Grenadines. The take is not believed to threaten the local population. Japan's announcement that it planned to kill 50 humpbacks in the 2007/08 season under its JARPA II "research" program sparked global protests and a visit to Tokyo by the IWC chair, and the Japanese whaling fleet agreed to take no humpback whales during the two years it would take to reach a formal agreement. In 2010, the IWC authorized Greenland's native population to hunt a few humpback whales for the following three years.

In Japan, humpback, minkes, sperm, and many other smaller Odontoceti, including critically endangered species such as North Pacific right, western gray, and northern fin whales, have been targets of illegal captures. Humpback meat can be found on the markets. Harpoons are used to hunt dolphins or intentionally drive whales into nets, reporting them as cases of entanglement. Unknown numbers of humpbacks have been illegally hunted in the Exclusive Economic Zones of anti-whaling nations such as off Mexico and South Africa.

Because they're easily approachable, curious, identifiable as individuals, and display many interesting behaviors, they have become the mainstay of whale tourism around the world. Analyses of whale songs in the 1960s led to worldwide media interest and convinced the public that whales were highly intelligent, aiding the anti-whaling advocates. Humpbacks are popular with whale-watchers because of their distinctive surface behaviors: they frequently breach, throwing two-thirds or more of their bodies out of the water and splashing down on their backs. Some humpbacks, referred to as "friendlies," often stay under or near whale-watching boats for many minutes.

While whaling no longer threatens the species, individuals are vulnerable to collisions with ships, entanglement in fishing gear, and noise pollution. Like other cetaceans, humpbacks can be injured by excessive noise. In the 19th century, two humpback whales were found dead near sites of repeated oceanic sub-bottom blasting, with traumatic injuries and fractures in the ears.

The species was listed as vulnerable in 1996 and endangered as recently as 1988. In August 2008, the IUCN changed humpback's status from "vulnerable" to "least concern," although two subpopulations remain endangered. Most monitored stocks have rebounded since the end of commercial whaling and now reach around 80,000 worldwide. Though the North Atlantic stocks are believed to be approaching pre-hunting level, the species is still considered endangered in some countries, including the United States.

The Miao is an ethnic group recognized by the government of China as one of the 55 official minority groups. Miao is a Chinese term and does not reflect the self-designations of the component groups of people, which include (with some variant spellings) Hmong, Hmub, Xong (Qo-Xiong), and A-Hmao.

The Chinese government has grouped these people and other non-Miao peoples together as one group, whose members may not necessarily be either linguistically or culturally related, though the majority are members of Miao-Yao language family, which includes the Hmong, Hmub, Xong, and A-Hmao and the majority do share cultural similarities. Because of the previous given reasons, many Miao peoples cannot communicate with each other in their mother tongues, and have different histories and cultures. A few groups designated as Miao by the PRC do not even agree that they belong to the ethnic group, though most Miao groups, such as the Hmong and Hmub, do agree with the collective grouping as a single ethnic group – Miao.

The Miao live primarily in southern China's mountains, in the provinces of Guizhou, Hunan, Yunnan, Sichuan, Guangxi, Hainan, Guangdong, and Hubei. Some members of the Miao sub-groups, most notably the Hmong people, have migrated out of China into Southeast Asia (northern Vietnam, Laos, Burma (Myanmar) and Thailand). Following the communist takeover of Laos in 1975, a large group of Hmong refugees resettled in several Western nations, mainly in the United States, France, and Australia. There has been a recent tendency by Hmong Americans to group all Miao peoples together under the term Hmong because of their disdain for the Chinese term Miao. This however fails to recognize that the Hmong are only a subgroup within the broader linguistic and cultural family of Miao people and the vast majority of Miao people do not classify themselves as Hmong and have their own names for themselves.

NOMENCLATURE: MIAO AND HMONG

The term "Miao" gained official status in 1949 as a minzu (ethnic group) encompassing a group of linguistically-related ethnic minorities in Southwest China. This was part of a larger effort to identify and classify minority groups to clarify their role in the national government, including establishing autonomous administrative divisions and allocating the seats for representatives in provincial and national government.

Historically, the term "Miao" had been applied inconsistently to a variety of non-Han peoples. Early Western writers used Chinese-based names in various transcriptions: Miao, Miao-tse, Miao-tsze, Meau, Meo, mo, miao-tseu etc. In Southeast Asian contexts words derived from the Chinese "Miao" took on a sense which was perceived as derogatory by the Hmong subgroup living in that region. In China, however, the term has no such context and is used by the Miao people themselves, of every group.

The later prominence of Hmong people in the West has led to a situation where the entire Miao linguistic/cultural family is sometimes referred to as Hmong in English language sources. Following the recent increased interaction of Hmong in the West with Miao in China it is reported that some upwardly aspiring non-Hmong Miao have even begun to identify themselves as Hmong. However, most non-Hmong Miao in China are unfamiliar with the term as referring to their entire group and continue to use "Miao", or their own separate ethnic self-designations.

Though the Miao themselves use various self-designations, the Chinese traditionally classify them according to the most characteristic colour of the women's clothes. The list below contains some of these self-designations, the colour designations, and the main regions inhabited by the four major groups of Miao in China:

Ghao Xong/Qo Xiong; Xong; Red Miao; Qo Xiong Miao: west Hunan

Gha Ne/Ka Nao; Hmub; Black Miao; Mhub Miao: southeast Guizhou

A-Hmao; Big Flowery Miao: west Guizhou and northeast Yunnan

Gha-Mu; Hmong, Mong; White Miao, Green/Blue Miao, Small Flowery Miao; south and east Yunnan, south Sichuan and west Guizhou

DEMOGRAPHICS

According to the 2000 census, the number of Miao in China was estimated to be about 9.6 million. Outside of China, members of the Miao linguistic/cultural family sub-group or nations of the Hmong live in Thailand, Laos, Vietnam and Burma due to outward migrations starting in the 18th century. As a result of recent migrations in the aftermath of the Indochina and Vietnam Wars from 1949–75, many Hmong people now live in the United States, French Guiana, France and Australia. Altogether, there are approximately 8 million speakers in the Miao language family. This language family, which consists of 6 languages and around 35 dialects (some of which are mutually intelligible) belongs to the Hmong/Miao branch of the Hmong–Mien (Miao–Yao) language family.

The Hmong live primarily in the northern mountainous reaches of Southeast Asia including Thailand, Laos and Vietnam, and in far Southwest China mostly in the provinces of Yunnan, Guangxi, and to a very limited extent in Guizhou. There are about 1.5–2 million Hmong in China.

Note: The Miao areas of Sichuan province became part of the newly created Chongqing Municipality in 1997.

Most Miao currently live in China. Miao population growth in China:

1953: 2,510,000

1964: 2,780,000

1982: 5,030,000

1990: 7,390,000

3,600,000 Miao, about half of the entire Chinese Miao population, were in Guizhou in 1990. The Guizhou Miao and those in the following six provinces make up over 98% of all Chinese Miao:

Hunan: 1,550,000

Yunnan: 890,000

Sichuan: 530,000

Guangxi: 420,000

Hubei: 200,000

Hainan: 50,000 (known as Miao but ethnically Yao and Li)

In the above provinces, there are 6 Miao autonomous prefectures (shared officially with one other ethnic minority):

Qiandongnan Miao and Dong Autonomous Prefecture (黔东南 : Qiándōngnán), Guizhou

Qiannan Buyei and Miao Autonomous Prefecture (黔南 : Qiánnán), Guizhou

Qianxinan Buyei and Miao Autonomous Prefecture (黔西南 : Qiánxīnán), Guizhou

Xiangxi Tujia and Miao Autonomous Prefecture (湘西 : Xiāngxī), Hunan

Wenshan Zhuang and Miao Autonomous Prefecture (Hmong) (文山 : Wénshān), Yunnan

Enshi Tujia and Miao Autonomous Prefecture (恩施 : Ēnshī), Hubei

There are in addition 23 Miao autonomous counties:

Hunan:Mayang (麻阳 : Máyáng), Jingzhou (靖州 : Jīngzhōu), and Chengbu (城步 : Chéngbù)

Guizhou: Songtao (松桃 : Sōngtáo), Yingjiang (印江 : Yìnjiāng), Wuchuan (务川 : Wùchuān), Daozhen (道真 : Dǎozhēn), Zhenning (镇宁 : Zhènníng), Ziyun (紫云 : Zǐyún), Guanling (关岭 : Guānlíng), and Weining (威宁 : Wēiníng)

Yunnan: Pingbian (屏边 : Píngbiān), Jinping (金平 : Jīnpíng), and Luquan (禄劝 : Lùquàn)

Chongqing: Xiushan (秀山 : Xiùshān), Youyang (酉阳 : Yǒuyáng), Qianjiang (黔江 : Qiánjiāng), and Pengshui (彭水 : Péngshuǐ)

Guangxi: Rongshui (融水 : Róngshuǐ), Longsheng (龙胜 : Lóngshēng), and Longlin (隆林 : Lōnglín) (including Hmong)

Hainan Province: Qiong (琼中 : Qióngzhōng) and Baoting (保亭 : Bǎotíng)

Most Miao reside in hills or on mountains, such as

Wuling Mountain by the Qianxiang River (湘黔川边的武陵山 : Xiāngqián Chuān Biān Dí Wǔlíng Shān)

Miao Mountain (苗岭 : Miáo Líng), Qiandongnan

Yueliang Mountain (月亮山 : Yuèliàng Shān), Qiandongnan

Greater and Lesser Ma Mountain (大小麻山 : Dà Xiǎo Má Shān), Qiannan

Greater Miao Mountain (大苗山 : Dà Miáo Shān), Guangxi

Wumeng Mountain by the Tianqian River (滇黔川边的乌蒙山 : Tiánqián Chuān Biān Dí Wūmēng Shān)

Several thousands of Miao left their homeland to move to larger cities like Guangzhou and Beijing. There are 2,000,000 Hmong spread throughout northern Vietnam, Laos, Burma, and on other continents. 174,000 live in Thailand, where they are one of the six main hill tribes.

HISTORY

History according to Chinese legend and other considerations

According to Chinese legend, the Miao who descended from the Jiuli tribe led by Chiyou (Chinese: 蚩尤 pinyin: Chīyóu) were defeated at the Battle of Zhuolu (Chinese: 涿鹿 pinyin: Zhuōlù, a defunct prefecture on the border of present provinces of Hebei and Liaoning) by the military coalition of Huang Di (Chinese: 黃帝 pinyin: Huángdì) and Yan Di, leaders of the Huaxia (Chinese: 華夏 pinyin: Huáxià) tribe as the two tribes struggled for supremacy of the Yellow River valley.

ARCHEOLOGICAL DISCOVERIES

According to André-Georges Haudricourt and David Strecker's claims based on limited secondary data, the Miao were among the first people to settle in present-day China. They claim that the Han borrowed a lot of words from the Miao in regard to rice farming. This indicated that the Miao were among the first rice farmers in China. In addition, some have connected the Miao to the Daxi Culture (5,300 – 6,000 years ago) in the middle Yangtze River region. The Daxi Culture has been credited with being amongst the first cultivators of rice in the Far East by Western scholars. However, in 2006 rice cultivation was found to have existed in the Shandong province even earlier than the Daxi Culture.

A western study mention that the Miao (especially the Miao-Hunan) have some DNA from the Northeast people of China, but has origins in southern china. Recent DNA samples of Miao males contradict this theory. The White Hmong have 25% C, 8% D, & 6% N(Tat) yet they have the least contact with the Han population.

CHU

In 2002, the Chu language has been identified as perhaps having influence from Tai–Kam and Miao–Yao languages by researchers at University of Massachusetts Amherst.

QIN AND HAN DYNASTIES

The term Miao was first used by the Han Chinese in pre-Qin times (in other words, before 221 BC) for designating non-Han Chinese groups in the south. It was often used in combination: "nanmiao", "miaomin", "youmiao" and "sanmiao" (三苗; pinyin: Sānmiáo)

MING AND QING DYNASTIES

During the Ming and Qing dynasties (1368–1911) 'miao' and 'man' were both used, the second possibly to designate the Yao (傜 Yáo) people. The Yuan, Ming, and Qing Dynasties could neither fully assimilate nor control the indigenous people.

During the Miao Rebellions, when Miao tribes rebelled, Ming troops, including Han Chinese, Hui people, and Uyghurs crushed the rebels, killing thousands of them. Mass castrations of Miao boys also took place.

During the Qing Dynasty the Miao fought three wars against the empire. In 1735 in the southeastern province of Guizhou, the Miao rose up against the government's forced assimilation. Eight counties involving 1,224 villages fought until 1738 when the revolt ended. According to Xiangtan University Professor Wu half the Miao population were affected by the war.

The second war (1795–1806) involved the provinces of Guizhou and Hunan. Shi Sanbao and Shi Liudeng led this second revolt. Again, it ended in failure, but it took 11 years to quell the uprising.

The greatest of the three wars occurred from 1854 to 1873. Zhang Xiu-mei led this revolt in Guizhou until his capture and death in Changsha, Hunan. This revolt affected over one million people and all the neighbouring provinces. By the time the war ended Professor Wu said only 30 percent of the Miao were left in their home regions. This defeat led to the Hmong people migrating out of China.

During Qing times, more military garrisons were established in southwest China. Han Chinese soldiers moved into the Taijiang region of Guizhou, married Miao women, and the children were brough up as Miao. In spite of rebellion against the Han, Hmong leaders made allies with Han merchants.

Politically and militarily, the Miao continued to be a stone in the shoe of the Chinese empire. The imperial government had to rely on political means to ensnare Hmong people, they created multiple competing positions of substantial prestige for Miao people to participate and assimilate into the Qing government system. During the Ming and Qing times, the official position of Kiatong was created in Indochina. The Miao would employ the use of the Kiatong government structure until the 1900s when they entered into French colonial politics in Indochina.

20th CENTURY

During the founding of the People's Republic of China (PRC), the Miao played an important role in its birth when they helped Mao Zedong to escape the Kuomintang in the Long March with supplies and guides through their territory.

In Vietnam, a powerful Hmong named Vuong Chinh Duc, dubbed the king of the Hmong, aided Ho Chi Minh's nationalist move against the French, and thus secured the Hmong's position in Vietnam. During the Vietnam War, Miao fought on both sides, the Hmong in Laos primarily for the US, across the border in Vietnam for the North-Vietnam coalition, the Chinese-Miao for the Communists. However, after the war the Vietnamese were very aggressive towards the Hmong who suffered many years of reprisals and genocide. Most Hmong in Thailand also supported a brief Communist uprising during the war.

HAN CHINESE ORIGIN MIAO CLANS

A great number of Hmong lineage clans were founded by Chinese men who married Hmong women, these distinct Chinese descended clans practice Chinese burial customs instead of Hmong style burials.

The Hmong children of Hmong women who married Chinese men was the origin of numerous China and South East Asia based Hmong lineages and clans, these were called "Chinese Hmong" ("Hmong Sua") in Sichuan, the Hmong were instructed in military tactics by fugitive Chinese rebels.

Marriages between Hmong women and Han Chinese men is the origin of a lot of Hmong lineages and clans.

Hmong women married Han Chinese men to found new Hmong lineages which use Chinese names.

Chinese men who married into Hmong clans have established more Hmong clans than the ritual twelve, Chinese "surname groups" are comparable to the Hmong clans which are patrilineal, and practice exogamy.

Hmong women married Han Chinese men who pacified Ah rebels who were fighting against the Ming dynasty, and founded the Wang clan among the Hmong in Gongxian county, of Sichuan's Yibin district.

Hmong women who married Chinese men founded a new Xem clan in a Hmong village (among Northern Thailand's Hmong), fifty years later in Chiangmai two of their Hmong boy descendants were Catholics. A Hmong woman and a Chinese man married and founded the Lauj clan in Northern Thailand.

A marriage between a Hmong woman and a Chinese man resulted in northern Thailand's Lau2 clan being founded, another Han Chinese with the family name Deng founded another Hmong clan, Han Chinese men's marriages with Hmong women has led some ethnographers to conclude that Hmong clans in the modern era have possible all or partly have been founded in this matter.

Jiangxi Han Chinese are claimed by some as the forefathers of the southeast Guizhou Miao, and Miao children were born to the many Miao women married Han Chinese soldiers in Taijiang in Guizhou before the second half of the 19th century.

Imperially commissioned Han Chinese chieftancies "gon native", with the Miao and were the ancestors of a part of the Miao population in Guizhou.

The Hmong Tian clan in Sizhou began in the seventh century as a migrant Han Chinese clan.

Non-han women such as Miao women became wives of Han Chinese male soldiers who fought against the Miao rebellions during the Qing and Ming dynasties since Han women were not available.

The Ming dynasty Hongwu Emperor sent troops to Guizhou whose descendants became the Tunbao. The origin of the Tunbao people traces back to when the Ming dynasty sent 300,000 Han Chinese male soldiers in 1381 to conquer Yunnan and the men married Yao and Miao women.

The presence of women presiding over weddings was a feature noted in "Southeast Asian" marriages, such as in 1667 when a Miao woman in Yunnan married a Chinese official.

Some Sinicization occurred, in Yunnan a Miao chief's daughter married a scholar in the 1600s who wrote that she could read, write, and listen in Chinese and read Chinese classics.

The Sichuan Hmong village of Wangwu was visited by Nicholas Tapp who wrote that the "clan ancestral origin legend" of the Wang Hmong clan, had said that several times they were married into the Han Chinese and possibly one of these was their ancestor Wang Wu, there were two tpes of Hmong, "cooked" who sided with Chinese and "raw" who rebelled against the Chinese, the Chinese were supported by the Wang Hmong clan. A Hmong woman was married by the non-Hmong Wang Wu according to The Story of the Ha Kings in Wangwu village.

DISTRIBUTION

The 2000 Chinese census recorded 8,940,116 Miao in mainland China.

CUISINE

Miao Fish (苗鱼 miáo yǘ)

Miao fish is a special way of cooking a fish by Miao people. It has been recognized as a local featured cuisine with its tasty flavor: the mixture of fish, green peppers, ginger slices and garlic provided people with great eating experience.

WIKIPEDIA

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

WIKIPEDIA