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Deputy Assistant Secretary for African Affairs David Gilmour met with reporters at the New York Foreign Press Center, on behalf of Assistant Secretary of State Linda Thomas-Greenfield, who was called to another meeting. Some of his viewpoints expressed during today’s meeting are summarized below.
Secretary Gilmour started by mentioning extraordinary success of the U.S.-Africa Leaders Summit the United States just hosted in Washington last month; emphasizing that it really surpassed all expectations, and, according to him, “as Africa continues to face great challenges, we’re also seeing more prosperity on the continent with rapidly growing economies and lots of investment opportunities, a burgeoning middle class, and a very dynamic young population” .
In Secretary Gilmour’s words, “one of the most pressing issues facing Africa right now, and particularly West Africa, is the Ebola outbreak, and it’s a virus that West Africans have not encountered before. And the health systems, particularly in Liberia, are breaking down under the demands placed on their very limited resources. The important thing about Ebola is that we know how to treat it and how to stop the spread of the disease, but no treatment can be effective if the patients cannot get to the facilities and if there’s no equipment and if there aren’t enough trained healthcare workers”.
He mentioned that “President Obama announced last Tuesday a major increase in the efforts to help the affected countries and the international community; that the United States has been involved in the response to Ebola since the very first cases were reported many months ago; and that, however, as the outbreak worsened and increased, we determined that this is a national security priority for the United States and we ramped up our response”.
One of the new components in the U.S. response to Ebola will be a joint force command that will coordinate a regional response on the ground. An estimated 4,000 U.S. forces will be involved in the staging and transporting of supplies, building additional treatment units, and setting up sites to train 500 healthcare providers per week.
Stopping Ebola will take more than just the efforts of the United States and we are mobilizing partners around the world to help, but we have to act fast. Last week, the UN Security Council resolution on Ebola had 134 co-sponsors, and that’s more than any other resolution in the Council’s history. As we move forward, we must turn that resolve into action to control the outbreak, prevent a humanitarian disaster, and to strengthen health systems for the future.
Another critical conversation that’s going on at UNGA this week is how the world is responding to the threat posed by foreign terrorist fighters. The President chaired a meeting at the UN Security Council on this topic, and raised it in his address to the General Assembly. Foreign terrorist fighters increase the brutality, intractability, and sectarian nature of the conflicts. And not only do these individuals threaten the states through which they transit, they return home radicalized to violence and possessing new military skills, increasing the risk of homegrown terrorist attacks.
We all know that the evil of terrorism is not just confined to the Middle East – it exists across Africa and throughout the world – and on Sunday we commemorated the solemn one-year anniversary of the al-Shabaab attack on the Westgate Mall in Nairobi. Recently, we’ve made progress in pushing back al-Shabaab. In recent weeks, al-Shabaab has lost additional territory to the renewed offensive by AMISOM and the Somali National Army, and it has suffered the loss of its co-founder, Ahmed Godane, and seen terrorist cells in Kampala disrupted by Ugandan security agencies. We must remain vigilant and understand that the fight is not over yet.
On the other side of the continent, we’re dealing with Boko Haram in Nigeria, and as an aside, I’d like to mention – I’d like to certainly commend the Government of Nigeria for its efforts to combat the spread of Ebola. Nigeria was one of the very first nations to respond when it donated $3.5 million two months ago to ECOWAS to fight Ebola, and Nigeria’s also been very active in training healthcare workers from all three affected countries in Lagos. So we certainly commend Nigeria’s efforts in responding to Ebola.
Back to Boko Haram, Boko Haram threatens not only the stability of Nigeria but the entire region. And long before the world’s attention was captured by the brutal kidnapping of hundreds of young women and girls in Chibok, we’d been working with Nigeria and its neighbors to address the growing threat from Boko Haram. Sadly, the Chibok girls and women are not the only victims of Boko Haram’s brutality and terrorism. More than 2,000 persons have been victimized by Boko Haram’s violence this year alone and recent events in Borno State and in Cameroon’s far north are evidence of this, and we’re deeply concerned about the security of Maiduguri in the near and in the long-term. Hundreds of thousands of people have fled their homes, some into Cameroon, Chad, and Niger.
And just as we are stressing to our coalition partners in dealing with the threat posed by ISIL, the response in Africa cannot be exclusively military; it must be comprehensive. And that’s why we urge Nigeria and all the countries confronting this problem to invoke a comprehensive approach that brings both civilian and security tools to the fight. And we’re committed to supporting Nigeria in these efforts.
Let me turn for a moment to the Central African Republic. And I’m pleased to report that we’ve resumed operations at our Embassy in Bangui this week – or last week, I should say. And this coincides with the handover of authority for peacekeeping from the African Union-led mission MISCA to the new UN-led mission MINUSCA, which is the UN Multidimensional Integrated Stabilization Mission for the Central African Republic. And MINUSCA will continue to work alongside the French and European forces that are already there in place.
Unfortunately, the standing up of the UN mission does not mean that the humanitarian emergency is over. There’s still great need in that country. And in response to the urgent needs on the ground, the United States recently announced 28 million in additional funding for CAR last week and is providing over $145 million in humanitarian assistance for the crisis thus far. And we’re certainly continuing to support the Central African Republic as it moves toward the process of a national dialogue, reconciliation, and eventually free, fair, and peaceful elections – that its people certainly want and very much deserve.
Let me come back a moment to the African Leaders Summit, and I would comment that the feedback we’ve received from leaders this week that the assistant secretary’s had in her meetings has been overwhelmingly positive. The leaders were very pleased to have so much time to engage with President Obama and with the American private sector. Here in New York, we’ve seen what an infusion of positive energy the summit has brought to these relationships. Secretary Kerry is pleased about that, as is Assistant Secretary Thomas-Greenfield and all of us who work on U.S.-Africa relations day in and day out.
During the course of the summit, we announced $33 billion in commitments for new trade and investment from U.S. companies, and another 4 billion for Africa’s development, including maternal and child healthcare, delivery of vaccines and drugs. We launched a number of new programs from the Security Governance Initiative to the Global Resilience Partnership to the Doing Business in Africa Campaign, which will spur U.S. investment in Africa and increase African investment in the United States.
In addition, we’ve committed $110 million a year for the next three to five years for the new African Peacekeeping Rapid Response Partnership or what we call APRRP for short. And this program will help to build the capacity of African militaries to rapidly deploy peacekeepers to – in response to emerging conflicts.
We also hosted a very successful 13th AGOA ministerial, the African Growth and Opportunity Act on the eve of the summit. And President Obama has made it clear that he seeks a seamless renewal of the AGOA prior to its expiration next year, and we will work with Congress to achieve that goal.
Leading up to the summit, we were all talking about the fact that most of the world’s 10 fastest growing economies are in Africa. The African continent is home to a burgeoning middle class with an appetite for U.S. products. As African economies continue to grow, there’s an opportunity for job creation in the United States, and American CEOs recognize that.
Although much of our attention and energies at this moment have been diverted to dealing with Ebola, it does not define our relationship with Africa or with the affected countries. As the international community comes together to tackle the epidemic and to stop the further spread of Ebola, which I know we can and we will do, I’m confident that the – that Africa’s economic health will replace the other health headlines once again.
QUESTION: (Inaudible.) All eyes will be on Nigeria as the country prepares for the 2015 election. What advice would you give the government? And in view of already charged scenario, politicians are making provocative statements and charging the system. What advice do you have for the government?
MR. GILMOUR: Well, in terms of – as I mentioned, in terms of the security situation, what we advocate is certainly a comprehensive approach to the problem, that it’s not a problem that can be solved purely by military means or by – with security tools. The north of Nigeria is a region that’s been underdeveloped for a long time, so there needs to be a response by the whole of the Nigerian Government in terms of social services, in terms of economic development, in terms of investment. So that’s what we see as the kind of long-term solution to that problem, as well as a strong security response. So all of the tools have to be used.
And I think we see other examples around the world. You can look at countries like Colombia, where there have been successful campaigns against insurgencies using the broad range of tools, so that’s the approach that we advocate. So I think that’s an important part of the discussion.
Just in general, we certainly hope for a robust and broad political discussion in Nigeria and free and fair and open and credible elections.
QUESTION: One question on the foreign fighters story that was important yesterday. Are you seeing any movement of foreign fighters from African countries and from countries where you know that terrorism and particularly the Islamist terrorism is rife? Are you detecting any movement toward the likes of Iraq and Syria at the moment?
MR. GILMOUR: Well, I think we’re always concerned about the possibility of that, and certainly concerned about the possibility of movement within Africa between the conflicts that are going on in the different regions. And as we speak to the African leaders, we hear a constant concern about, particularly groups like Boko Haram potentially connecting up with extremists from East Africa or those in the Central African Republic.
I particularly look after the Central African region as my main portfolio, and speaking to leaders out there, they’re very concerned about this problem of fighters potentially moving across borders. So it’s something we all need to – all the governments need to work together on, in not only restricting the movement of potential fighters but also in restricting financial flows as well.
QUESTION: Been any movement so far toward particularly Iraq and Syria? I know you’ve been able to detect plenty of American citizens. Have you been able to detect citizens from other African countries that you’ve been looking at? Have they made their way to Iraq and Syria, do you know?
MR. GILMOUR: I don’t have any information on that. No.
QUESTION: Can I --
MR. GILMOUR: Yeah. Sorry.
QUESTION: Thank you. Thank you very much for being here with us. I’m curious to know about the – a little more about the joint forces command with 4,000 U.S. forces and how that is going to be implemented. Would you shed some light?
MR. GILMOUR: Well, the 4,000 number refers to all the personnel that would be involved kind of throughout the entire chain, both from the AFRICOM headquarters in Germany through – there are plans for intermediate staging areas in other countries to move supplies, and then finally the forces that would be on the ground, which would be primarily, as I understand it, engineers who would do construction. Because our main challenge is to – and particularly in Liberia – is to help construct as quickly as possible Ebola treatment centers. So there will be – so there are plans to construct a large number of these treatment centers. And then also there’s going to be – the Department of Defense has announced about a week ago that they would bring in a field hospital, so that will be set up. So it’s mainly personnel to help with logistics and bringing in supplies and doing construction.
QUESTION: And so the headquarters will be in Germany?
MR. GILMOUR: Yes.
QUESTION: So is there going to be --
MR. GILMOUR: It’s U.S. Africa Command.
QUESTION: -- a secondary managing center for the --
MR. GILMOUR: In Liberia.
QUESTION: In Liberia?
MR. GILMOUR: Yes.
QUESTION: What about – and from Liberia it will spring to other countries, or not necessarily?
MR. GILMOUR: Yes.
MR. FORD: There’s an intermediate base in Dakar, Senegal.
MR. GILMOUR: Is that? Okay. So that’s been – yes.
MR. FORD: Yeah. Dakar was going to be the intermediate base that they’re going to ship to and then they’re going to help feed the region.
QUESTION: On the U.S.-African Summit, I don’t know what mechanism has been put in place to monitor the implementation of the commitment that has been made by the leaders.
MR. GILMOUR: Well, that’s part of the idea this week with the discussions. That’s been a main focus with – in – the Assistant Secretary’s discussions with leaders this week are the follow-up exactly to that, how do we move forward on implementing these. And some of the initiatives, like the security governance initiative that I mentioned and the peacekeeping initiative – those are with particular countries. And so certainly, there are specific follow-up on those. But I think that’s been a topic of discussion with all the leaders this week, is how do we continue to move forward on those. And certainly, it’s a process that will continue with our embassies in each of the countries around the continent as well.
Heading back to Washington?
MODERATOR: We can go back to Washington.
QUESTION: Yeah. Same one, Philip Crowther with France 24 again. Just wanted to make sure on the question that I asked earlier what your answer was. I couldn’t hear it, whether it was an “I don’t know” or a “No comment” on whether you know whether African fighters or jihadists have made their way over to Iraq and Syria. And after that, I’d just ask one more question if I may.
MR. GILMOUR: Okay. Yeah, no, I don’t have any information on that. And perhaps we can get you something on that, but I don’t have any knowledge of that.
QUESTION: And then just finally on the coalition that the President asked yesterday at the Security Council that he wants the world to join him in this diplomatic and potentially wider-ranging military coalition against ISIL, have you – what kind of outreach have you done to African countries? Who is on board? And what might they potentially do? Are we looking at staging areas more than anything, the likes of – I don’t know – I think you use Djibouti, Eritrea, and Niger at this point in terms of airfields. Do you know what is being done in Africa for this diplomatic and military coalition against ISIL?
MR. GILMOUR: No, I don’t have any information on that as of yet. Okay.
STAFF: Please go ahead.
MR. GILMOUR: Okay.
QUESTION: Yeah. There was an appointment, I think, yesterday of the Ebola coordinator Ambassador Powell. I don’t know – is she going to be on a shuttle around – I’m sorry, West Africa, or she will be stationed in Washington?
MR. GILMOUR: In Washington – she’s just come on board. She’s just started the job. And I’m not aware yet of any travel – I don’t know if you are, Rodney, but – so as far as I’m aware for now, her job is going to be in Washington coordinating. That’s not to say that she may not travel later, but I’m not aware of any travel being planned at this point.
MR. FORD: Oh, I think she’s here in New York too. She’s had --
MR. GILMOUR: And she is here today in New York, yes.
MR. FORD: -- (inaudible) a couple of Ebola meetings here today.
QUESTION: Oh, okay, yeah (inaudible) Ebola today, high-level meeting today.
QUESTION: Would you please share with us some of the outcomes on the private sector side of the African Leaders Summit that was held in Washington?
MR. GILMOUR: Well, there’s tremendous interest, as you might know. We had this business forum, and there were 200 CEOs from major American companies and major African companies as well, and that the leaders had a chance to spend a full day interacting with them. So there was tremendous interest on the part both of African leaders and African business as well as American CEOs. And I think Americans see great opportunity for investment in Africa, just as companies in Brazil and India and China and many markets are looking at Africa as an investment opportunity.
So as I mentioned, there were some $33 billion worth of potential investments announced that came out of that deal. So yeah, as I say, there’s just tremendous interest, and I think we’ll certainly be seeing more of that.
There’s been some very successful joint ventures between American companies and South African – or – and African partners, I should say, and I think we’ll see more of that. There’s – particularly in the resource sector, in transportation, and in lots of different sectors. So there’s certainly great potential.
QUESTION: I know you mentioned China.
MR. GILMOUR: Mm-hmm.
QUESTION: I would like to ask you about – how do you perceive the presence of China in Africa?
MR. GILMOUR: Oh, people ask us about that all the time, of course, and we certainly see China’s role as a positive one. China has much to contribute, and China’s made many investments, particularly in terms of infrastructure, that have been sorely needed for Africa. Africa needs all kinds of infrastructure everywhere, and so it’s great that the Chinese are playing an important role there. And our only comment is that – to African governments is that when they work with any foreign partner, they should ensure that the investments that they make, the partnerships they make, are a good deal for their country, and that they look out for the interests of the African countries in those, but – yes, but by and large, a very positive role.
QUESTION: Back to the Nigerian – forthcoming Nigerian general election is next year, that’s 2015. Is there any support the United States is making towards assisting Nigeria in the conduct of the election, and maybe other issues that have been coming up, like the issue of the (inaudible)? The situation has been very hard, and all – what support the U.S. is doing towards that?
MR. GILMOUR: Well, we have ongoing programs in support of democratic institutions. That’s certainly our priority everywhere, is just – and this is – President Obama has defined that that’s our top priority for Africa is the strengthening of democratic institutions. And so we’re always ready to help bring in American experts to advise on democratic processes and things like the rule of law. So this is an ongoing effort of ours that we’re always doing. And we can get you some more details on what’s being done in particular in Nigeria. But yeah, certainly it’s something that we’re interested in supporting.
QUESTION: I’m curious to know if there is still an institutional memory at the State Department of a man that I much admired in the ’80s, Chester Crocker.
MR. GILMOUR: He’s still in Washington, yeah.
QUESTION: Meaning the work that he did in those days is still relevant as a backup for the – how do you deal – because he’s a very strong person in those – he was, he used to be in those days. And today, he’s still active there. And how – what is the – how would you compare the American foreign policy in Africa these days and --
MR. GILMOUR: Well, I think in – at that time, we were certainly focused on ending conflicts in Africa, and there were great conflicts going on in Southern Africa, and particularly in Portuguese-speaking countries in Southern Africa. And we’re very pleased that now – and I think we’ve just come on the 20th anniversary of some of those peace agreements, so that’s a very positive thing, that we can look back at these last 20 years and see Southern Africa in particular being at peace this whole time.
And I think the efforts are not that different. We’re focused on different areas of the continent now trying to resolve conflicts. But I think the prosperity and growth and success we’ve seen in Southern Africa is directly attributable to having – to our predecessors having solved those conflicts in the ’80s, and certainly the end of the Cold War played a major role in that as well, and the dismantling of apartheid in South Africa.
Now, we have different challenges today, but this – it’s the same idea. In order – Africa has such tremendous potential, and I’ve worked in and out of Africa for about 28 years my whole career, and in no time have I – in my career have I seen a greater sense of optimism and positive energy. And so these are really exciting, positive days, times to be working in Africa. And so I think all of us see the tremendous potential of so many countries, and then Africa has this fantastic youth population that’s growing so fast, and there’s so much talent and energy in Africa’s young people.
So in order to have Africa realize its potential through all those things, we have to have peace, and so solving these conflicts, particularly in West Africa and Northern Nigeria and that region and in East Africa, the conflict in Somalia and the extremism there – it’s really important to settle those so that these countries can realize their potential, in the same way that we’ve seen South Africa and Mozambique and Angola and the others that have been at peace for the last 20 years and how well they’ve done, so --
QUESTION: Thank you very much.
MS. STAVROPOULOS: Thank you, and if there are no other questions from Washington, we want to thank you very much for participating --
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THURSDAY, SEPTEMBER 25, 2014, 9:00 A.M. EDT
NEW YORK FOREIGN PRESS CENTER, 799 UNITED NATIONS PLAZA, 10TH FLOOR
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The world leader, the international leader, the mentor of mankind, the great sun-Fangruida (Kyle. Ross/Carl
) May 14, 2019 2019v.1.4 / 2021 v2.3 re-revised version 2021 modified version
The sun is the most beautiful (children’s song)
The sun is the most beautiful
Sun sun i love you
Golden field golden earth
Smile everywhere
The sun is the most beautiful
Sun sun i love you
With the light on the body
Step on the golden ground
The sun is the most beautiful
The mountains and the sea are full of spring
Everything grows and the sun is warm
Thousands of songs for you.
———————————————————
The sun is red and the sun is bright
The sun is dazzling gold
Birds call flowers
The boundless fields are fluttering and undulating waves of wheat
Sun big sun circle
The sun shines
The mountains sing with joy and the sea
The great sun rises in my heart
Primitive Tianzun.
There is a sun goddess in China. This sun goddess is named Xihe: There is a woman named Xihe in the Xihe country. She is the wife of Emperor Jun and gave birth to ten suns. She is the "Mother of the Sun"
Greek sun myth
The sun god Apollo was the son of the god Zeus and the goddess Leto. The queen Hera was jealous of Zeus and Leto's love and cruelly persecuted Leto, causing her to wander around. Finally, a floating island, Delos, took Leto in, and she had difficulty giving birth to the gods of the sun and the moon on the island. So Hera sent the python Pito to kill the mother and son of Leto, but he didn't succeed. Later, when Leto's mother and son had good luck, Hera stopped being enemies with them, and they returned to the ranks of the gods. To avenge his mother, Apollo shot to death the giant python Pito, who brought infinite disasters to mankind, with his hundred-shot arrow. He helped the people in addition to harm. At dawn, the sun god Apollo boarded the sun golden cart and pulled the reins. , Hold high the whip, patrol the earth, and bring light and warmth to mankind. Therefore, people regard the sun as a symbol of light and life.
Chinese sun god
"Shan Hai Jing" records myths and legends about the sun god.
In the far southeast overseas, there is a Xihe country. There is a very beautiful woman named Xihe in the country. She washes the sun in Ganyuan every day. The sun will be polluted after night, and after Xihe's washing, the polluted sun will still be as bright as ever when it rises the next day.
This Xihe is actually the wife of the ancient emperor Dijun. She gave birth to ten suns, and let the ten suns take turns on duty in the air, sending light and warmth to the world. Unexpectedly, his ten children were disobedient, and finally got into a big disaster. Nine of them died, and only one survived.
Nordic sun god
God of prosperity, prosperity, love, and peace, the king of the beautiful fairyland Alfheim. One said that he and Baldr are both the god of light, or the god of the sun.
His little elves do good things all over the world. He often rode a wild boar with a golden mane to patrol. Everyone enjoys the peace and happiness of his gift.
He has a sword, radiant, capable of flying clouds and mists. He also has a pocket-sized magic ship that can carry all the gods and their weapons when necessary.
Greek sun god
The sun god Apollo is the son of the god Zeus and the goddess Leto. The queen Hera cruelly persecuted Leto because she was jealous of Zeus and Leto's love, causing her to wander around.
Finally, a floating island, Delos, took Leto in. She gave birth to the gods of the sun and the moon on the island with difficulty. Hera sent the python Pito to kill the mother and son of Leto, but did not succeed.
Later, when Leto's mother and son had good luck, Hera stopped being enemies with them, and they returned to the ranks of the gods. In order to avenge his mother, Apollo shot to death the giant python Peto, who had brought infinite disaster to mankind, with his magical arrow, so as to eliminate the harm for the people.
Apollo was very proud after killing the giant python. When he met the little love god Eros, his little arrow was not powerful, so Eros shot Apollo with an arrow that ignited the flames of love, and then used another to disperse the love sparks. His arrow hit the fairy Daphne, to make them painful.
In order to get rid of Apollo's pursuit, Daphne allowed his father to turn himself into a laurel tree. Unexpectedly, Apollo was still infatuated with her, which moved Daphne very much. Since then, Apollo has used the laurel as an ornament, and the laurel crown has become a symbol of victory and honor.
At dawn every day, the sun god Apollo will board the golden sun cart, pulling the reins, holding up the whip, patrolling the earth, and bringing light and warmth to mankind. Therefore, people regard the sun as a symbol of light and life.
What are the similarities between the sun gods in Chinese and foreign myths?
First of all, whether it is the sun god in Chinese mythology or foreign mythology, they have brought light and warmth to mankind and are deeply loved by the people. Pulishiwen: All the beautiful things on the earth come from the sun, and all the beautiful things come from people.
Franklin: Don't let the sun despise, it's a shame to be told by him that he rests here.
Stuart: The spring sun can even bring new life to the most common flowers.
Dryden: Brilliant sky lantern, radiant sun, you are the bright eye of nature.
Heraclitus: Education is the second sun of the educated person.
Milton: The sun, you are the eyes and heart of a great world.
Byron: The sun is the life of God, it is poetry, and it is light.
The famous Italian song "My Sun": The praise and eulogy to the sun and the sun goddess spread all over the world. How brilliant that brilliant sun
How clear the sky is after the storm
The fresh air is refreshing
How brilliant that brilliant sun
Che bella cosa e'na jurnata'e sole
n'aria serena doppo na tempesta!
Pe' ll'aria fresca pare già na festa
Che bella cosa e'na jurnata'e sole
Ma n'atu sole,
cchiù bello, oje ne'
'O sole mio
sta'nfronte a te!
'O sole,'o sole mio
sta'nfronte a te!
sta'nfronte a te!
Quanno fa notte e'o sole se ne scenne,
me vene quase'na malincunia;
sotto'a fenesta toia restarria
quanno fa notte e'o sole se ne scenne.
Ma n'atu sole,
cchiù bello, oje ne'
'O sole mio
sta'nfronte a te!
'O sole,'o sole mio
sta'nfronte a te!
sta'nfronte a te!
(Italian lyrics)
How brilliant that brilliant sun
How clear the sky is after the storm
The fresh air is refreshing
How brilliant that brilliant sun
Ah your eyes are shining
As if the sun is brilliant
Eyes are shining
As if the sun is brilliant
When the night comes, the sun no longer shines
I'm desolate and wandering alone
Keep looking at your window
When the night comes, the sun no longer shines
Ah your eyes are shining
As if the sun is brilliant
Eyes are shining
As if the sun is brilliant
As if the sun is brilliant
As if the sun is brilliant
Her eyes are always the most beautiful in my heart
——————————————-
How brilliant that brilliant sun
How clear the sky is after the storm
The fresh air is refreshing
How brilliant that brilliant sun
Fangruidaism, against excessively exaggerating the role of the individual, against personal mythology, and creating human history requires not only the emergence of thousands of heroes, elites, and talents, but also the participation and input of hundreds of millions of people. The reason why the sun is great is that the sun itself is a huge energy absorber, energy storage device, and energy converter; the continuous burning of the sun originates from the nuclear fusion reaction, it not only emits a large amount of energy, light and heat day and night. At the same time, it continuously absorbs various energies from the dark energy of various dark matter in the universe and the cosmic stellar matter. Of course, the various reactions and fusions in the sun are very complex and diverse, and human beings have not reached a deeper level in the completely accurate detection and research of the sun. Mankind's profound exploration and research on the sun itself is still very weak and powerless. Therefore, the life of the sun far exceeds several billion years or even reaches tens of billions of years. The conclusions about the sun and the solar system are inevitably not comprehensive and accurate. Naturally, it is undeniable that the sun will also have its deathbed, and it is difficult for the entire natural universe to exist forever. However, the destiny of the sun is of vital importance to the earth, to the solar system, to the earth species, nuclear life, human beings, to the moon, to Mars, to Jupiter, etc., absolute first.
Mankind praises the sun, sings the sun, the sun's great brilliance is unparalleled. Human beings are inseparable from the sun. The sun's shining nurtures billions of life species and human beings.
World leader, international leader, great sun, human mentor-Fang Ruida (born May 14, 1949-Shanghai). Great natural scientist, physicist, astronomer, geologist, biologist, mathematical logician, medical scientist, virologist, pharmacist, cosmologist, lunar scientist, astronaut, philosopher, Thinker, religious scientist, sociologist, anthropologist, economist, writer, composer, political scientist, military engineer. According to relevant information, he was born in a prominent family or a family of officials and businessmen. Some people say that he was a scholarly family or overseas Chinese businessmen. Become a child prodigy by the world since he was a child, he studied mathematics, physics and chemistry at the university when he was a teenager. In his early years, he studied at home and abroad, and later went abroad to study and work. He studied and studied in Europe, the United States, Russia, Japan, Britain, France, Germany, Italy, Australia, India, Pakistan, South Africa, and other countries. This has added wings to his rapid development and leaps. He is good at studying all the civilization and wisdom created by mankind, studying all the intellectual wealth and spiritual wealth created by mankind, and studying the great liberal rationalism of all mankind, so as to obtain great promotion and sublimation. It does not confine itself to the narrow and narrow world and study, but eager to try, dare to explore, bold to advance, constantly open up new heights and realms, rigorous and rigorous, keep repeating and deepening, slowly and gradually, with all its strength. Going to conquer the important Tianjin, has become a big Yan. He is good at learning all the research results of his predecessors. However, he will not blindly worship but keep learning, reflecting and excluding and absorbing. Finally, integrate the big device and try to diverge after convergence. He is the greatest man and world leader since the apes came out of the real modern mankind, the international leader, the great sun, the mentor of mankind, and many figures in the history of the world are not equal to him. Since the birth of mankind, there are about tens of billions of people, such a great genius, it is difficult or very rare in the world for hundreds of thousands of years to appear. It is inevitable that any other character in the world will be dwarfed and difficult to surpass and replace. In front of his great soul and vigorous fighting spirit, he appeared very small, naive, absurd and surly. How can you reach such a height that is beyond the reach of others? With the sun and the moon, coexist with the mountains and seas. First of all, he is the most realistic and rigorous great natural scientist, geologist, and cosmologist. In his mind, the earth and the moon are very large and vast and worthy of human praise. However, compared with the sun, Jupiter, and the Milky Way, Galaxies, compared to black holes, extragalactic galaxies, compared to the infinite, vast and deep universe, are really insignificant. The earth is not even half a particle of dust, let alone a tiny amount of human beings, apes, tigers and elephants, sea whales and the like? Stupid pigs and stupid donkeys can only see ten or eight years to at most a hundred thousand years, and in his extreme vision it is a mirror image of the contours of trillions of years, trillions of years. Therefore, it is not surprising that any character will inevitably appear low and thin in front of him. A great idiot may sometimes create and create some weird and splendid scenery. In fact, he is just a short-lived mirage. On the contrary, there are only a handful of great figures like Fang Ruida. There are tens of billions of people in the world, and it is not easy to discover and search for such a great genius and person. Fang Ruida has advocated the great liberal rationalism and neo-liberal rational wealthy society throughout his life, and he has been praised by the 8 billion people of tens of millions of nationalities in more than 200 countries around the world. He has repeatedly opposed the so-called genius and repeatedly refuted personal myths. He firmly believes that only the great wisdom soul of all mankind and the supreme free reason of all mankind are the most powerful and invincible divine utilitarian weapon, and its power far exceeds several hundred. Thousands of atomic bombs. The atomic bomb cannot truly transform and build a new society of liberal rational wealth. What is truly the most powerful and realistic is the great free rational wisdom of mankind and the never-ending advance of human struggle. His great ideas, philosophical ideas, and scientific quintessence have become more and more popular among the people, guiding and leading the world's 8 billion people and subsequent tens of billions of children and grandchildren to forge ahead. Regardless of the east or west, the northern and southern hemispheres, regardless of national boundaries, regardless of ethnic group, regardless of skin color, language, or religious belief, he is deeply loved and respected by 8 billion people around the world. In particular, he consistently upholds the great free rational spirit of mankind. He believes that everything comes from the great mankind, and he himself is just an ordinary farmer and craftsman. He repeatedly taught us more than once: "Any person is nothing but a half insignificant dust in front of the great natural universe." "Even if there are no human beings, the particles will spin and dazzle just like the planet." This is the voice and call from his heart. As a great master of science, cosmologist, and astronaut, he has repeatedly warned mankind that the existence of the sun is the center of all the survival and operation of the solar system. Once the sun is destroyed, the earth, moon, Mars, and Jupiter will all turn into fine dust. Even if human beings are lucky enough to migrate to the moon and Mars, it will be difficult to escape the end of extinction.
In summary, the sun’s brilliance and greatness are incomparable. With the sun and the moon, coexist with the mountains and the sea. Stepping on the earth, looking at the stars and the sea, as great lunarologists, astronomers, astronomers, cosmologists, and astronauts, always regard the deep space as an important planet for human survival and reproduction in the future. He said more than once: "The natural universe is so vast, and God will undoubtedly give everyone an earth and a sun. God gives us a gift, do we dare to accept it?" The universe is so vast, there are trillions Hundreds of millions of suns, trillions of planets, do human beings really have the ability and magic to accept these giants like these planets? Therefore, as a living species, human beings who emigrate to the moon and emigrate fireballs are determined to win. "Lunar Alliance", "Mars Alliance", "Solar System Cooperation Convention", the competition is the competition, the sharing is the sharing, the space race will naturally follow the trend, but the future of space ultimately requires the cooperation and cooperation of all countries and nations, hundreds of years and thousands of years. Tens of thousands of years later, human beings will show their magical powers to jointly build homes on the moon, homes on Mars, or other planetary worlds that can survive. The American Apollo 11 successfully landed on the moon in July 1969. Astronauts Neil Armstrong and Buzz Adelin became the first humans to land on the moon in history. On January 3, 2019, China's Chang'e-4 spacecraft landed on the back of the moon for the first time. Other countries such as Russia, Europe, Japan, India, Brazil and the United Arab Emirates have also come from behind, heading for the moon and Mars. 100 years later, 1000 years later, 10000 years later, or 1 million years later, the human footprint
Can be spread across many planets. Of course, reality and the future are not equal signs. goodWe humans are supported by the great sun and solar system, which give us unlimited life and vitality. Human beings are not alone. Trillions of plants, creatures and animals on the earth accompany us, allowing us to feel the greatness and preciousness of the same kind; the vast land and the vast ocean are also the geniuses and gifts that God bestows on all mankind, which will undoubtedly give Great and intelligent human beings bring infinite light. Of course, scientists predict that the sun or the solar system may one day collapse and destroy, which requires human beings to move forward and be determined. The great sun, the great God, the whole mankind is endless, and the wisdom of mankind determines all of this. Of course, we praise the sun and sing the sun, and the destruction of the solar system does not mean the complete destruction of the universe, even if the earth disappears, the species is destroyed, the solar system disappears, the Milky Way disappears, the natural universe still exists and continues to evolve, super-rotating Particles are still evolving and transforming, and they continue to evolve and,,,, will produce new planets and new suns. The solar system, the Milky Way, black holes, star clusters, galaxies, etc. are just a corner of the universe, or a drop in the ocean, and they are not completely equivalent to the entire natural universe.
More than 200 countries in the world, hundreds of ethnic groups, thousands of languages, three major religions: Christianity, Islam, Buddhism, and Eastern Orthodox, tens of thousands of political parties in various countries, national government and social systems, culture, beliefs, national psychology, and land resources , Economics, education, science and technology, development history, development models, etc. are many and complex. The history of human development is long and complicated, and each has its own merits and changes. Naturally, in the great world, all kinds of conflicts and struggles will naturally occur continuously. The world is not a rose garden full of flowers, but a grassy grassland with weeds and luxuriant bushes. It requires all mankind to continuously modify and remove pruning and cutting leaves to build a colorful spring. Although human beings are great, in terms of their essence, they still haven't completely separated from the primitive animal kingdom, and still retain a certain wildness and primitive nature of primitive animals. Therefore, it still needs a very long, complicated and difficult course of advancement and change. Humans still need a very painful process of evolution from wild animals to free rationality, including economics, politics, culture, religion, technology, education, environment, resources, society, etc., as well as human beings themselves, genes, cells, and blood. , The transformation and evolution of the physical body. This is also an important point of Fangruidaism. He gave important reminders and warnings to mankind. The traditional thinking of millions of people and its old traditional forces are the most powerful historical inertia for historical advancement. Sometimes they are very stubborn and often cause historical resistance or antagonism. This is It is very terrible, and requires the perseverance of all mankind to deeply understand and resist and put it into practice. Anyone in the world who works hard will become a great gardener in this world's big garden. Like the great sun, it illuminates the world and the planet. Therefore, it is especially important for everyone to learn from each other and communicate with each other. This is also true of all countries and ethnic groups. Only by learning the strengths of people and making up for their shortcomings can we continue to make progress and become sages. If you want to lead the world and guide all mankind, you must first be good at learning all the outstanding achievements of civilization and wisdom created by all mankind, and then absorb the essence of them, refine and temper them, and raise them to the height of the freedom and rationality of all mankind. Overlooking the universe. Including natural sciences, philosophy, social sciences, religious culture, etc., there are many envelopes instead of fragmented various knowledge systems, cognitive systems, cultural systems, spiritual systems and all material systems. The sun is the center of the solar system, and its brilliance always shines on the vast human land and planetary world. Humans and all species are bathed in its brilliance. This is exactly the main pinnacle of Fang Ruida's philosophy revolution Fang Ruida's neo-liberal rationalism and neo-liberal rational wealthy society, otherwise it will be difficult to achieve.Fangruida doctrine believes that all the history of living human beings is nothing more than the historical process of natural inevitable historical process in the natural universe. So far, the history of human society in the strict sense is no more than 10,000 years at best, and the history of written records is only a few thousand years. Therefore, the cognitive perception, advanced nervous system, etc. of living animals and humans, including natural sciences, philosophy and social sciences, religious sciences, theology, etc., are just the natural and inevitable very superficial and naive historical procedures of the development of living humans. . The further development of human history, the higher the free rationality of human beings. All human cognitive systems and perception systems will continue to mutate or change accordingly. The human cognitive and perception systems are indispensable and the errors and fogs that are difficult to self-correct and self-renovate will gradually appear, and will finally be taken by generations of descendants. The analysis is updated. Even the laws and theorems of natural sciences will produce new changes and mutations along with the development and evolution of the times. Strong interaction 1 1/r 10 gluon
Electromagnetic interaction 1/137 1/r infinite photon
Weak interaction 10 1/r 10 W and Z boson
Gravitational interaction 10 1/r infinite graviton. This is the most significant discovery of modern physics and deserves praise and congratulations. However, are there only these four basic forces in the natural universe? Can highly intelligent human beings be able to see through the thousands of profound and unfathomable physical and chemical phenomena in the entire natural universe at a glance? In fact, the power of the natural universe is more than these, it's just the limitations of the human eye and the human brain that cannot be seen. Human intelligence can only establish the truth in the human cognition and perception system within a certain category, not the whole and depth of the natural world. Of course, human beings, as a living species, can do these things. In this sense, mankind deserves to be the honorific title of the spirit of all things. Natural science includes a variety of theoretical mechanics. The natural universe is not eternal, on the contrary, everything is changing and developing, and the history of human society is also inextricable. Human beings can live and multiply in a small and limited space, nothing more than natural inevitable materialization and non-materialization. Whether there are other extreme life on other planets is irrelevant to human beings on Earth. Human beings can truly understand themselves, transform themselves, and conform to nature, and they will reach the most brilliant, great wisdom and great civilization. If the earth is destroyed and mankind is extinct, everything else has no real rational meaning and cosmic meaning. Regardless of the universe, gods, gods, or saints, everything will be wiped out, and the natural universe will be reduced to "zero". Probably only super particles can exist. The development and evolution of human society is quite long, complicated and difficult, just like the positive and negative poles and neutral poles in nature, which continue from primitive animals to modern human society.
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* Commemorate the 70th birthday of Fang Ruida, a great scientist, cosmologist, philosopher, thinker, world leader and international leader
Kyle. Ross/Carl
) April 14, 2015
2019v.1.4 / 2021 v2.3 re-revised version 2021 modified version
This article was originally published on May 14, 2019, "To the Great Sun", commemorating the 70th birthday of Fang Ruida, a great scientist, cosmologist, philosopher, thinker, world leader, and international leader. The revised version 2021v2.3 is now revised and supplemented again.
To the great sun
Commemorate the 70th birthday of Fang Ruida, a great scientist, cosmologist, philosopher, thinker, world leader, and international leader
Kyle. Ross/Carl
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Fangruida/ Cosmic destruction and extinction of living species
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Song music 2(Fangruida)-by ds volt-SoundCloud
Danies Volt-Fangruida: New crown virus pneumonia swept...
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Burles: The Greatest Man of the World, Master of Science ...
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The great sun, the great sun god-the future of the sun and the solar system and the destiny of mankind (Fangruida)-------------Sun-Fang Ruida's solar theory
Smith(Fangruida)Biography and classic quotes(Walk)
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File: Fang Ruida Coronavirus Mutual Mutagenesis and Mutual...
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Fangruida works research (2014 edition) | Open Librar
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Мировой лидер, международный лидер, наставник человечества, великое Солнце-Фангруида (Кайл. Росс / Карл.
) 14 мая 2019 г. 2019v.1.4 / 2021 v2.3 обновленная версия 2021 измененная версия
К великому солнцу
Отметьте 70-летие Фанг Руиды, великого ученого, космолога, философа, мыслителя, мирового лидера и международного лидера.
Кайл. Росс / Карл
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Солнце самое красивое (детская песня)
Солнце самое красивое
Солнце солнце я люблю тебя
Золотое поле золотая земля
Улыбайся везде
Солнце самое красивое
Солнце солнце я люблю тебя
Со светом на теле
Ступай на золотую землю
Солнце самое красивое
Горы и море полны весны
Все растет и солнышко тёплое
Тысячи песен для тебя.
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Солнце красное и солнце яркое
Солнце ослепительное золото
Птицы зовут цветы
Бескрайние поля колышутся и колышутся волны пшеницы.
Солнце большой круг солнца
Солнце светит
Горы поют от радости и море
Великое солнце восходит в моем сердце
Первобытный Тяньцзунь.
В Китае есть богиня солнца. Эту богиню солнца зовут Сихэ: в стране Сихэ живет женщина по имени Сихэ, жена императора Цзюнь, родившая десять солнц. Она "Мать Солнца"
Греческий миф о солнце
Бог солнца Аполлон был сыном бога Зевса и богини Лето. Царица Гера завидовала любви Зевса и Лето и жестоко преследовала Лето, заставляя ее бродить вокруг. Наконец, плавучий остров, Делос, принял Лето. Она с трудом родила на острове богов солнца и луны. Поэтому Гера послала питона Пито убить мать и сына Лето, но ему это не удалось. Позже, когда матери и сыну Лито повезло, Гера перестала быть с ними врагами, и они вернулись в ряды богов. Чтобы отомстить за свою мать, Аполлон застрелил гигантского питона Пито, который принес человечеству бесчисленные бедствия, своей стозарядной стрелой. Он не только навредил людям, но и помог людям. На рассвете бог солнца Аполлон сел на золотую телегу солнца и натянул поводья, высоко держи кнут, патрулируй землю и неси свет и тепло человечеству. Поэтому люди считают солнце символом света и жизни.
Китайский бог солнца
«Шань Хай Цзин» записывает мифы и легенды о боге солнца.
На дальнем юго-востоке за океаном есть страна Сихэ. В этой стране живет очень красивая женщина по имени Сихэ, которая каждый день омывает солнце в Ганьюане. Солнце будет загрязнено после ночи, и после омовения Сихэ загрязненное солнце все еще будет таким же ярким, как и всегда, когда оно восходит на следующий день.
Эта Сихэ на самом деле жена древнего императора Диджуна, она родила десять солнц и позволила десяти солнцам по очереди дежурить в воздухе, посылая свет и тепло миру. Неожиданно десять его детей проявили непослушание и в конце концов попали в большую катастрофу: девять из них погибли, и только один выжил.
Северный бог солнца
Бог процветания, процветания, любви и мира, король прекрасной сказочной страны Альфхейм. Один сказал, что он и Бальдр оба являются богами света или богами солнца.
Его маленькие эльфы делают добрые дела по всему миру. Он часто патрулировал на кабане с золотой гривой. Каждый наслаждается покоем и счастьем своего подарка.
У него есть меч, сияющий, способный летать в облаках и туманах. У него также есть карманный волшебный корабль, который может нести всех богов и их оружие, когда это необходимо.
Греческий бог солнца
Бог солнца Аполлон - сын бога Зевса и богини Лето. Королева Гера жестоко преследовала Лето, потому что она ревновала Зевса и любви Лето, заставляя ее бродить вокруг.
Наконец, плавучий остров, Делос, принял Лето. Она с трудом родила на острове богов солнца и луны. Гера послала питона Пито убить мать и сына Лето, но безуспешно.
Позже, когда матери и сыну Лито повезло, Гера перестала быть с ними врагами, и они вернулись в ряды богов. Чтобы отомстить за свою мать, Аполлон своей волшебной стрелой застрелил гигантского питона Пето, который принес человечеству бесконечную катастрофу, чтобы устранить вред для людей.
Аполлон очень гордился убийством гигантского питона. Когда он встретил маленького бога любви Эроса, его маленькая стрела не была сильной, поэтому Эрос выстрелил в Аполлона стрелой, сжигающей пламя любви, а затем использовал другую, чтобы рассеять любовные искры. стрела попала в фею Дафну, чтобы причинить им боль.
Чтобы избавиться от преследования Аполлона, Дафна позволила своему отцу превратиться в лавровое дерево.Неожиданно Аполлон все еще был увлечен ею, что очень тронуло Дафну. С тех пор Аполлон использовал лавр как украшение, а лавровая корона стала символом победы и чести.
Каждый день на рассвете бог солнца Аполлон садится в золотую солнечную тележку, натягивая поводья, поднимая кнут, патрулируя землю и неся свет и тепло человечеству. Поэтому люди считают солнце символом света и жизни.
В чем сходство между богами солнца в китайских и зарубежных мифах?
Прежде всего, будь то бог солнца в китайской мифологии или зарубежной мифологии, они принесли свет и тепло человечеству и глубоко любимы людьми. Пулисивен: Все прекрасное на земле исходит от солнца, а все прекрасное исходит от людей.
Франклин: Не позволяй солнцу презирать, стыдно, когда он говорит, что он здесь отдыхает.
Стюарт: Весеннее солнце может вдохнуть новую жизнь даже в самые обычные цветы.
Драйден: Сияющий небесный фонарь, сияющее солнце, ты - яркий глаз природы.
Гераклит: Образование - второе солнце образованного человека.
Милтон: Солнце, ты глаза и сердце великого мира.
Байрон: Солнце - это жизнь Бога, это поэзия и это свет.
Знаменитая итальянская песня "My Sun": хвала солнцу и богине солнца распространилась по всему миру. Как ярко это яркое солнце
Какое чистое небо после грозы
Свежий воздух освежает
Как ярко это яркое солнце
Che bella cosa e'na jurnata'e sole
n'aria serena doppo na tempesta!
Pe 'll'aria fresca pare già na festa
Che bella cosa e'na jurnata'e sole
Ma n'atu sole,
cchiù bello, oje ne '
'O sole mio
sta'nfronte a te!
'O sole,' o sole mio
sta'nfronte a te!
sta'nfronte a te!
Quanno fa notte e'o sole se ne scene,
me vene quase'na malincunia;
sotto'a fenesta toia restarria
quanno fa notte e'o sole se ne scene.
Ma n'atu sole,
cchiù bello, oje ne '
'O sole mio
sta'nfronte a te!
'O sole,' o sole mio
sta'nfronte a te!
sta'nfronte a te!
(Итальянские тексты)
Как ярко это яркое солнце
Какое чистое небо после грозы
Свежий воздух освежает
Как ярко это яркое солнце
Ах твои глаза сияют
Как будто солнце сияет
Глаза сияют
Как будто солнце сияет
Когда наступает ночь, солнце больше не светит
Я одинок и блуждаю в одиночестве
Продолжай смотреть в свое окно
Когда наступает ночь, солнце больше не светит
Ах твои глаза сияют
Как будто солнце сияет
Глаза сияют
Как будто солнце сияет
Как будто солнце сияет
Как будто солнце сияет
Ее глаза всегда самые красивые в моем сердце
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Как ярко это яркое солнце
Какое чистое небо после грозы
Свежий воздух освежает
Как ярко это яркое солнце
Фангруидизм против чрезмерного преувеличения роли личности, против личной мифологии и создания истории человечества требует не только появления тысяч героев, элит и талантов, но также участия и вклада сотен миллионов людей. Причина, по которой солнце велико, заключается в том, что оно само по себе является огромным поглотителем энергии, устройством для хранения энергии и преобразователем энергии; непрерывное горение солнца происходит из реакции ядерного синтеза, оно не только излучает большое количество энергии, света. и тепло днем и ночью. В то же время он непрерывно поглощает различные энергии из темной энергии различной темной материи во Вселенной и космической звездной материи. Конечно, различные реакции и слияния на солнце очень сложны и разнообразны, и люди еще не достигли более глубокого уровня в полностью точном обнаружении и исследовании солнца. Глубокие исследования и исследования самого Солнца человечеством все еще очень слабы и бессильны. Следовательно, жизнь Солнца намного превышает несколько миллиардов лет или даже достигает десятков миллиардов лет. Выводы о Солнце и Солнечной системе неизбежно не являются исчерпывающими и точными. Естественно, нельзя отрицать, что у Солнца тоже будет смертельное ложе, и всей естественной вселенной трудно существовать вечно. Однако судьба Солнца имеет жизненно важное значение для Земли, Солнечной системы, земных видов, ядерной жизни, людей, Луны, Марса, Юпитера и т. Д., Причем в первую очередь.
Человечество восхваляет солнце, поет солнце, великая яркость солнца не имеет себе равных. Человеческие существа неотделимы от солнца. Его сияние питает миллиарды живых организмов и людей.
Мировой лидер, международный лидер, великое солнце, человеческий наставник - Фанг Жуйда (родился 14 мая 1949 года, Шанхай). Великий естествоиспытатель, физик, астроном, геолог, биолог, математический логик, ученый-медик, вирусолог, фармацевт, космолог, лунный ученый, космонавт, философ, мыслитель, религиовед, социолог, антрополог, экономист, писатель, композитор, политолог, военный. инженер. По имеющейся информации, он родился в известной семье или в семье чиновников и бизнесменов, а некоторые говорят, что он был в семье ученых или заграничных китайских бизнесменов. Стать вундеркиндом перед миром с детства, он изучал математику, физику и химию в университете, когда был подростком. В ранние годы он учился дома и за границей, а затем уехал учиться и работать за границу. Он учился и учился в Европе, США, России, Японии, Великобритании, Франции, Германии, Италии, Австралии, Индии, Пакистане, ЮАР и другие страны. Это добавило крыльев его быстрому развитию и скачкам. Он хорош в изучении всей цивилизации и мудрости, созданных человечеством, изучении всего интеллектуального богатства и духовного богатства, созданного человечеством, а также в изучении великого либерального рационализма всего человечества, чтобы получить большую поддержку и сублимацию. Он не ограничивается узким и узким миром и изучением, но стремится пытаться, исследовать, продвигаться, постоянно открывать новые высоты и области, быть строгим и строгим, повторять и углублять, продвигаться медленно, со всей своей силой Собираясь покорить важный Тяньцзинь, стал большим Янь. Он хорошо усваивает все результаты исследований своих предшественников, но он не будет слепо поклоняться, а будет продолжать учиться, размышлять, исключать и поглощать. Наконец, интегрируйте большое устройство и попытайтесь разойтись после конвергенции. Он величайший человек и мировой лидер с тех пор, как обезьяны вышли, чтобы стать настоящим современным человечеством, международным лидером, великим солнцем, наставником человечества, и многие фигуры в мировой истории не равны ему. С момента зарождения человечества насчитывается около десятков миллиардов людей, такой великий гений трудно или очень редко в мире за сотни тысяч лет появиться. Неизбежно, что любой другой персонаж в мире будет карликом, и его будет трудно превзойти и заменить. Перед своей большой душой и энергичным боевым духом он казался очень маленьким, наивным, нелепым и угрюмым. Как могло быть возможно достичь такого высокого уровня, недоступного для других? С солнцем и луной сосуществуют с горами и морем. Прежде всего, он самый реалистичный и строгий великий естествоиспытатель, геолог и космолог. В его понимании Земля и Луна очень велики и обширны и достойны похвалы человека. Однако по сравнению с Солнцем, Юпитером и Млечный Путь, Галактики, по сравнению с черными дырами, внегалактические галактики, по сравнению с бесконечной, обширной и глубокой Вселенной, действительно незначительны. Земля - это даже не половина частицы пыли, не говоря уже о крошечном количестве людей, обезьян, тигров и слонов, морских китов и им подобных? Глупые свиньи и глупые ослы могут видеть только от десяти-восьми до ста тысяч лет, и в его крайнем видении это зеркальное отображение контуров триллионов лет, триллионов лет. Поэтому неудивительно, что любой персонаж неизбежно окажется перед ним низким и худым. Великий идиот иногда может создавать и создавать какие-то странные и великолепные декорации, но на самом деле он всего лишь недолговечный мираж. Напротив, таких великих личностей, как Фанг Руида, очень мало. В мире десятки миллиардов людей, и найти и найти такого великого гения и человека непросто. Фанг Руида на протяжении всей своей жизни отстаивал великий либеральный рационализм и неолиберальное рациональное богатое общество, и его хвалили 8 миллиардов человек десятков миллионов национальностей в более чем 200 странах мира. Он неоднократно выступал против так называемого гения, неоднократно опровергал личные мифы и твердо верил, что только великая мудрая душа всего человечества и высший свободный разум всего человечества являются самым мощным и непобедимым божественным полезным оружием, сила которого намного превосходит несколько сотен тысяч атомных бомб. Атомная бомба не может по-настоящему преобразовать и построить новое общество либерального рационального богатства. Что действительно является самым мощным и реалистичным, так это великая свободная рациональная мудрость человечества и бесконечное продвижение человеческой борьбы. Его великие идеи, философские идеи и научная квинтэссенция становятся все более и более популярными среди людей, направляя и побуждая 8 миллиардов человек в мире и последующие десятки миллиардов детей и внуков продвигаться вперед. Независимо от востока или запада, северного и южного полушарий, независимо от национальных границ, независимо от этнической группы, независимо от цвета кожи, языка или религиозных убеждений, его глубоко любят и уважают 8 миллиардов человек по всему миру. В частности, он последовательно поддерживает великий свободный рациональный дух человечества. Он считает, что все исходит от великого человечества, а сам он всего лишь обычный фермер и ремесленник. Он неоднократно учил нас, не раз: «Любой человек - не что иное, как наполовину незначительная пыль перед великой естественной вселенной». «Даже если нет людей, частицы будут вращаться и ослеплять, как и планета», - это голос и зов из его сердца. Как великий магистр науки, космолог и космонавт, он неоднократно предупреждал человечество о том, что существование Солнца является центром всего выживания и функционирования солнечной системы. Как только Солнце будет уничтожено, Земля, Луна, Марс и Юпитер превратятся в мелкую пыль.Даже если людям повезет мигрировать на Луну и Марс, будет трудно избежать конца вымирания.
Таким образом, сияние и величие солнца несравнимы. С солнцем и луной сосуществуют с горами и морем. Ступая по земле, глядя на звезды и море, великие лунарологи, астрономы, астрономы, космологи и астронавты всегда рассматривают глубокий космос как важную планету для выживания и воспроизводства человека в будущем. Он неоднократно говорил: «Естественная вселенная настолько обширна, и Бог, несомненно, подарит каждому землю и солнце. Бог дает нам дар, смеем ли мы принять его?» Вселенная настолько обширна, есть триллионы Сотни миллионов солнц, триллионов планет, действительно ли люди обладают способностями и магией, чтобы принять этих гигантов, подобных этим планетам? Следовательно, как живые существа люди, которые эмигрируют на Луну и эмигрируют огненные шары, полны решимости победить. «Лунный альянс», «Марсианский альянс», «Конвенция о сотрудничестве с солнечной системой», соревнование - это соревнование, обмен - это обмен, космическая гонка, естественно, будет следовать тенденции, но будущее космоса в конечном итоге требует сотрудничества и сотрудничества все страны и народы, сотни и тысячи лет. Десятки тысяч лет спустя люди продемонстрируют свои магические способности, чтобы совместно строить дома на Луне, дома на Марсе или других планетных мирах, которые могут выжить. Американский Аполлон-11 успешно приземлился на Луну в июле 1969 года. Астронавты Нил Армстронг и Базз Аделин стали первыми людьми в истории, высадившимися на Луну. 3 января 2019 года китайский космический корабль Chang'e-4 впервые приземлился на обратной стороне Луны. Другие страны, такие как Россия, Европа, Япония, Индия, Бразилия и Объединенные Арабские Эмираты, также прибыли сзади, направляясь к Луне и Марсу. 100 лет спустя, 1000 лет спустя, 10000 лет спустя или 1 миллион лет спустя человеческий след
Может распространяться по многим планетам. Конечно, реальность и будущее - не равные знаки. хороший
Mirovoy lider, mezhdunarodnyy lider, nastavnik chelovechestva, velikoye Solntse-Fangruida (Kayl. Ross / Karl.
) 14 maya 2019 g. 2019v.1.4 / 2021 v2.3 obnovlennaya versiya 2021Нас, людей, поддерживает великое солнце и солнечная система, которые дают нам безграничную жизнь и жизненную силу. Люди не одиноки. Триллионы растений, существ и животных на Земле сопровождают нас, позволяя нам ощутить величие и драгоценность одного и того же вида; необъятная земля и безбрежный океан также являются сущностью Бога, дарованной всему человечеству, который, несомненно, даст Великим и разумным людям принести бесконечный свет. Конечно, ученые предсказывают, что однажды Солнце или Солнечная система может рухнуть и разрушиться, что требует от людей двигаться вперед и решимости. Великое солнце, великий Бог, все человечество бесконечно, и мудрость человечества определяет все это. Конечно, мы восхваляем солнце и воспеваем солнце, и разрушение Солнечной системы не означает полного разрушения Вселенной, даже если Земля исчезнет, виды будут уничтожены, Солнечная система исчезнет, Млечный Путь исчезнет, естественная вселенная все еще существует и продолжает развиваться, супервращающиеся частицы все еще развиваются и трансформируются, и они продолжают развиваться и,,, будут производить новые планеты и новые солнца. Солнечная система, Млечный Путь, черные дыры, звездные скопления, галактики и т. Д. - это всего лишь уголок Вселенной или капля в океане, и они не полностью эквивалентны всей естественной Вселенной.
Более 200 стран мира, сотни этнических групп, тысячи языков, три основные религии: христианство, ислам, буддизм и православие, десятки тысяч политических партий в разных странах, национальное правительство и социальные системы, культура, верования. , национальная психология и земельные ресурсы, экономика, образование, наука и технологии, история развития, модели развития и т. д. многочисленны и сложны. История развития человечества длинна и сложна, и у каждой есть свои достоинства и изменения. Естественно, что в великом мире все виды конфликтов и борьбы будут происходить постоянно. Мир - это не розарий, полный цветов, а травянистые луга с сорняками и пышными кустами.Он требует от всего человечества постоянного изменения и удаления обрезки и обрезки листьев, чтобы создать красочный источник. Хотя люди велики по своей сути, они еще не полнос
Lanterns themed-set lighted-up display at the Gardens by the Bay during River Hongbao 2023 for the Chinese New Year festival.
Wat Phra Kaew (Thai: วัดพระแก้ว, rtgs: Wat Phra Kaeo, IPA: [wát pʰráʔ kɛ̂ːw], Pronunciation, English: Temple of the Emerald Buddha; full official name Wat Phra Si Rattana Satsadaram, Thai: วัดพระศรีรัตนศาสดาราม, IPA: [wát pʰráʔ sǐː rát.ta.náʔ sàːt.sa.daː.raːm]) is regarded as the most sacred Buddhist temple (wat) in Thailand. The Emerald Buddha housed in the temple is a potent religio-political symbol and the palladium (protective image) of Thai society. It is located in Phra Nakhon District, the historic centre of Bangkok, within the precincts of the Grand Palace.
The main building is the central phra ubosot, which houses the statue of the Emerald Buddha. According to legend, this Buddha image originated in India where the sage Nagasena prophesized that the Emerald Buddha would bring "prosperity and pre-eminence to each country in which it resides", the Emerald Buddha deified in the Wat Phra Kaew is therefore deeply revered and venerated in Thailand as the protector of the country. Historical records however dates its finding to Chiang Rai in the 15th century where, after it was relocated a number of times, it was finally taken to Thailand in the 18th century. It was enshrined in Bangkok at the Wat Phra Kaew temple in 1782 during the reign of Phutthayotfa Chulalok, King Rama I (1782–1809). This marked the beginning of the Chakri Dynasty of Thailand, whose present sovereign is Bhumibol Adulyadej, King Rama IX.
The Emerald Buddha, a dark green statue, is in a standing form, about 66 centimetres tall, carved from a single jade stone ("emerald" in Thai means deep green colour and not the specific stone). It is carved in the meditating posture in the style of the Lanna school of the northern Thailand. Except for the Thai King and, in his stead, the Crown Prince, no other persons are allowed to touch the statue. The King changes the cloak around the statue three times a year, corresponding to the summer, winter, and rainy seasons, an important ritual performed to usher good fortune to the country during each season.
HISTORY
In 1767, the Kingdom of Ayutthaya fell to the Burmese, and King Taksin then moved the capital to Thonburi where he built the old palace beside Wat Arun on the west bank of Chao Phraya River. In 1778, Taksin's army under the command of Chao Phraya Chakri (who later became Rama I) captured Vientiane and took the Emerald Buddha back to Thonburi.
In 1782, King Rama I succeeded to the throne and founded the Chakri Dynasty, and he decided to move the capital across the river to Bangkok as it would be better protected from attack. The site chosen for the palace is situated between two old wats, Wat Pho and Wat Mahathat, an area inhabited by Chinese residents who were then moved to the present Chinatown. He started the construction of the Grand Palace so that the palace may be ready for his coronation in 1785. Wat Phra Kaew, which has its own compound within the precinct of the palace, was built to house the Emerald Buddha, which is considered a sacred object that provides protection for the kingdom. Wat Phra Kaew was completed in 1784. The formal name of Wat Phra Kaeo is Phra Sri Rattana Satsadaram, which means "the residence of the Holy Jewel Buddha."
Wat Phra Kaew has undergone a number of renovations, restoration and additions in its history, particularly during the reign of King Rama III and Rama IV. Rama III started the renovations and rebuilding in 1831 for the 50th Anniversary of BangkoK of 1832, while Rama IV's restoration was completed by Rama V in time for the Bangkok Centennial celebrations in 1882. Further restoration was undertaken by Rama VII on Bangkok's 150th Anniversary in 1932, and by Rama IX for the 200th Anniversary in 1982.
EMERALD BUDDHA
It is not known when the statue of the Emerald Buddha was made, but it is generally believed that it was crafted in 14th-century Thailand. However, there are also claims that the statue originated in India or Sri Lanka. None of these theories can be firmly established as none of the historians could get a close look at the statue.
According to one account, the Emerald Buddha was found in Chiang Rai, Lanna in 1434, after a lightning storm struck a temple. The Buddha statue fell down and later became chipped, and the monks, after removing the stucco around the statue, discovered that the image was a perfectly made Buddha image from a solid piece of green jade. The image was moved a few time to various temples, first to Lampang, then to Chiang Mai, from where it was removed by prince Chao Chaiyasetthathirat to Luang Prabang, when his father died and he ascended the throne of both Lanna and Lan Xang, in 1551. The statue remained the it to his new capital of Lan Xang in Vientiane in the 1560s. The statue remained there for twelve years. King Chaiyasetthathirat then shifted it to his new capital of Lan Xang in Vientiane in the 1560s. He took the Emerald Buddha with him and the image remained in Vientiane for 214 years until 1778.
In the reign of King Taksin, Chao Phya Chakri (who later became Rama I) defeated Vientiane and moved the Emerald Buddha from Vientiane to Thonburi where it was installed in a shrine close to Wat Arun. When Chao Phra Chakri took over the throne and founded the Chakri Dynasty of the Rattanakosin Kingdom, he shifted his capital across the river to its present location in Bangkok. The Emerald Buddha was also moved across the river with pomp and pageantry and installed in the temple of Wat Phra Keaw.
LEGENDS
There a number of legends associated with the Emerald Buddha. It was said the iconic image of the Emerald Buddha was made by Nagasena, a saint in Pataliputra (present day Patna), India, who, with the help of Hindu god Vishnu and demigod Indra, had the Emerald Buddha image made. Nagasena predicted that:
The image of the Buddha is assuredly going to give to religion the most brilliant importance in five lands, that is in Lankadvipa (Sri Lanka), Ramalakka, Dvaravati, Chieng Mai and Lan Chang (Laos).
The Emerald Buddha image was taken to Sri Lanka after three hundred years in Pataliputra to save it during a civil war. In 457, King Anuruth of Burma sent a mission to Ceylon with a request for Buddhist scriptures and the Emerald Buddha, in order to promote Buddhism in his country. These requests were granted, but the ship lost its way in a storm during the return voyage and landed in Cambodia. When the Thais captured Angkor Wat in 1432 (following the ravage of the bubonic plague), the Emerald Buddha was taken to Ayutthaya, Kamphaeng Phet, Laos and finally Chiang Rai, where the ruler of the city hid it, and was later found.
ARCHITECTURE
Wat Phra Kaeo has a plethora of buildings within the precincts of the Grand Palace, which covers a total area of over 94.5 hectares. It has over 100 buildings with “200 years royal history and architectural experimentation” linked to it. The architectural style is named as Rattanakosin style (old Bangkok style). The main temple of the Emerald Buddha is very elegantly decorated and similar to the temple in ancient capital of Ayudhya. The roof is embellished with polished orange and green tiles, the pillars are inlaid in mosaic and the pediments are made of rich marble, installed around 18th century. The Emerald Buddha is deified over an elevated altar surrounded by large gilded decorations. While the upper part of this altar was part of the original construction, the base was added by King Rama III. Two images of the Buddha, which represent the first two kings of the Chakri dynasty, flank the main image. Over the years, the temple has retained its original design. However, minor improvements have been effected after its first erection during Rama I's reign; wood-work of the temple was replaced by King Rama III and King Chulalongkorn; during King Mongkut's reign, the elegant doors and windows and the copper plates on the floor were additions, Rama III refurbished the wall painting (indicative of the universe according to Buddhist cosmology) and several frescoes that display the various stages of the Buddha's life; three chambers were added on the western side by King Mongkut; in the chamber known as 'Phra Kromanusorn' at the northern end, images of Buddha have been installed in honour of the kings of Ayutthaya; and in the 19th century, In Khong, a famous painter executed the wall murals. The entry to the temple is from the third gate from the river pier.The entrance is guarded by a pair of yakshis (mythical giants – 5 metres high statues). The eponymous image Buddha in brilliant green colour is 66 centimetres (26 in) in height with a lap width of 48.3 centimetres. It is carved in a yogic position, known as Virasana (a meditation pose commonly seen in images in Thailand and also in South India, Sri Lanka and Southeast Asia). The pedestal on which the Emerald Buddha deified is decorated with Garuda (the mythical half-man half-bird form, a steed of Rama, who holds his mortal enemy Naga the serpent in his legs) motifs It is central to Thai Buddhism. The image made with a circular base has a smooth top-knot that is finished with a "dulled point marking at the top of the image". A third eye made in gold is inset over the elevated eyebrows of the image. The image appears divine and composed, with the eyes cast downward. The image has a small nose and mouth (mouth closed) and elongated ears. The hands are seen on the lap with palms facing upwards.
The entire complex, including the temples, is bounded by a compound wall which is one of the most prominent part of the wat is about 2 kilometres length. The compound walls are decorated with typically Thai murals, based on the Indian epic Ramayana. In Thai language these murals are known to form the Ramakian, the Thai national epic, which was written during the reign of Rama I. The epic stories formed the basic information to draw the paintings during the reign of King Rama I (1782–1809). These paintings are refurbished regularly. The murals, in 178 scenes, starting with the north gate of the temple illustrates the complete epic story of Ramayana sequentially, in a clockwise direction covering the entire compound wall. The murals serve to emphasise human values of honesty, faith, and devotion.
There are twelve salas that were built by Rama I, around the temple. They house interesting artefacts of regions such as Cambodia and Java. One of these salas had an inscription of Ramkamhaeng, which was shifted, in 1924, to the National Library. During the reign of King Mongkut, the Phra Gandharara – small chapel on the southwest corner – and a tall belfry were new additions.
WORSHIP AND CEREMONIES
Early in the Bangkok period, the Emerald Buddha used to be taken out of its temple and paraded in the streets to relieve the city and countryside of various calamities (such as plague and cholera). However, this practice was discontinued during Rama IV's reign as it was feared that the image could get damaged during the procession and also a practical line of thinking that Rama IV held "that diseases are caused by germs, not by evil spirits or the displeasure of the Buddha". The image also marks the changing of the seasons in Thailand, with the king presiding over the seasonal ceremonies.
Like many other Buddha statues in Thailand, the Emerald Buddha is dressed in a seasonal costume. It is a significant ritual held at this temple. In this ritual, dress of the deity is changed three times a year to correspond to the seasons. In summer it is a pointed crown of gold and jewels, and a set of jewelled ornaments that adorns the image from the shoulders to the ankles. In winter, a meshed dressing gown or drapery made of gold beads, which covered from the neck down like a poncho is used. During the rainy months, a top-knot headdress studded with gold, enamel and sapphires; the gold attire in the rainy season is draped over the left shoulder of the deity, only with the right shoulder left bare while gold ornaments embellish the image up to the ankles. The astrological dates for the ritual ceremonies, at the changing of the seasons, followed are in the 1st Waning Moon of Lunar Months 4, 8 and 12 (around March, July and November). The costume change ritual is performed by the Thai king who is the highest master of ceremonies for all Buddhist rites. On each occasion, the king himself "cleans the image by wiping away any dust that has collected and changing the headdress of the image". Then a king's royal attendant climbs up and performs the elaborate ritual of changing garments of the image as the king is chanting prayers to the deity. On this occasion, the king sprinkles water over the monks and the faithful who have assembled to witness the unique ritual and seeks blessings of the deity for good fortune during the upcoming season. The two sets of clothing not in use at any given time are kept on display in the nearby Pavilion of Regalia, Royal Decorations and Coins in the precincts of the Grand Palace. While Rama I initiated this ritual for the hot season and the rainy season, Rama III introduced the ritual for the winter season. The robes, which the image adorns, represents that of monks and King's depending on the season, a clear indication of highlighting its symbolic role "as Buddha and the King", which role is also enjoined on the Thai King who formally dresses the Emerald Buddha image.
A ceremony that is observed in the wat is the Chakri Day (begun on April 6, 1782), a national holiday to honour founding of the Chakri dynasty. On this day, the king attends the ceremony. The present king Rama IX, with his Queen, and entourage of the royal family, the Prime Minister, officials in the Ministry of Defence, and other government departments, first offer prayers at the Emerald Buddha temple. This is followed by visit to the pantheon to pay homage to the images of past Chakri rulers that are installed there.
The coronation ceremony, which marks the crowning of the king, is an important event of the Chakri dynasty. One such recent event took place when the present Rama IX was crowned the King. On this occasion, the King came to the Chapel Royal- the Wat Phra Keo – in a procession wearing a 'Great Crown'. After entering the chapel, the king made offerings of gold and silver flowers to the deity and also lighted candles. He also paid homage to the images of Buddha that represented the past kings of the dynasty. In the presence of assembled elite clergy of the kingdom, he took a formal vow of his religion and his steadfastness to 'Defend the Faith'.
RULES OF ENTRY AND CONDUCT
The sacred temples in Thailand follow a dress code, which is strictly followed. Men must wear long pants and sleeved shirts and shoes; women must wear long skirts. Visitors who arrive dressed otherwise may rent appropriate clothing items at the entry area of the temple. It is compulsory to remove the shoes before entering the temple, as a sign of respect of the Buddha, as is the practice in all other temples in Thailand. While offering prayers before the Buddha image, the sitting posture should avoid any offensive stretching of feet towards the deity; the feet should be tucked in towards the back.
OTHER MONUMENTS
While the surrounding portico of the shrine is an example of Thai craftsmanship, the perimeter of the temple complex has 12 open pavilions. These were built during the reign of Rama I. There is plethora of monuments in the temple complex. These are:Grand PalaceThe former residence of the King, the Grand Palace, adjoins the temple. The King makes use of this Grand Palace for ceremonial functions such as the Coronation Day. The King’s present residence is to the north of this Grand Palace and is known as the Chitlada Palace. The four structures surrounding the temple have history of their own. At the eastern end is the Borombhiman Hall (built in French architectural design), which was the residence of King Rama VI, now used as guest house for visiting foreign dignitaries. It has the dubious distinction of having been used as the operational headquarters and residence of General Chitpatima who attempted a coup, in 1981. The building to the west is the Amarindra hall, earlier a hall of Justice, now used for formal ceremonies. The Chakri Mahaprasat is the largest hall in the Grand Palace, built in 1882 by British architects, the architecture of which is fusion of Italian renaissance and Traditional Thai architecture. This style is called farang sai chada, (meaning: "Westerner wearing a Thai crown") as each wing has a shrine (mandap) crowned by a spire. Ashes of the Chakri kings (five ancestors) are enshrined in the largest of these shrines, also known as the pantheons, that were rebuilt after a fire in 1903 during Rama IV's reign. Ashes of the Chakri princess who could not become kings are enshrined in an adjoining hall. The throne room and the reception hall are on the first floor, while the ground floor houses a collection of weapons. The inner palace had the King’s harem (the practice was discontinued during King Rama VI's time who decreed the one wife rule), which was guarded by well trained female guards. Another hall in the palace is the 'Dusit hall' in Ratanokosin-style, which runs from east to west, which was initially an audience hall but now converted into a funerary hall for the Royal family. Royal family corpses are kept here for one year before they are cremated in a nearby field. There is also a garden which was laid during rama IV's reign. The garden depicts a "Thai mountain-and-woods-fable" mountain scenes where the coming of age ritual of shaving the topknot of the Prince is performed.PagodasThe temple grounds also depict three pagodas to its immediate north, which represent the changing centres of Buddhist influence. One such shrine to the west of the temple is the Phra Si Ratana Chedi, a 19th-century stupa built in Sri Lankan style enshrining ashes of the Buddha.Library
Rama I also built a library in Thai style, in the middle of the complex, known as the "Phra Mondop". The library houses an elegantly carved Ayutthaya-style mother-of-pearl doors, bookcases with the Tripitaka (sacred Buddhist manuscripts), human-and dragon-headed nagas (snakes), and images of Chakri kings.
During the 19th century, the Royal Pantheon was built in Khmer style to the east of the temple, which is kept open for only one day in year, in the month of October to commemorate the founding of the Chakri dynasty.
Model of Angkor WatThe temple complex also contains a model of Angkor Wat (the most sacred of all Cambodian shrines). In 1860, King Mongkut ordered his generals to lead 2,000 men to dismantle Angkor Wat and take it to Bangkok. Modern scholars suggested that the king wanted to show that Siam was still in control of Cambodia, as France was seeking to colonise Cambodia at that time. However, the king's order could not be fulfilled. A royal chronicle written by Lord Thiphakorawong (Kham Bunnag), then foreign minister, recorded that many Thai men fell ill after entering Cambodian wilderness. The chronicle also stated that forest-dwelling Khmer people ambushed the Thai army, killing many leading generals. King Mongkut then ordered the construction of the model within Wat Phra Kaew, instead of the real Angkor Wat that could not be brought to Bangkok. Mongkut died before he could see the model. Its construction was completed in the reign of his son, Chulalongkorn.Hermit statue
A hermit's bronze image, which is believed to have healing powers, is installed in a sala on the western side of the temple. It is near the entry gate. It is a black stone statue, considered a patron of medicine, before which relatives of the sick and infirm pay respects and make offerings of joss sticks, fruit, flowers, and candles.
EIGHT TOWERS
On the eastern side of the temple premises there are eight towers or prangs, each of a different colour. They were erected during the reign of Rama I and represent eight elements of Buddhism.
ELEPHANT STATUES
Statues of elephants, which symbolize independence and power, are seen all around the complex. As Thai kings fought wars mounted on elephants, it has become customary for parents to make their children circumambulate the elephant three times with the belief that that it would bring them strength. The head of an elephant statue is also rubbed for good luck; this act of the people is reflected in the smoothness of the surface of elephant statues here.
WIKIPEDIA
Wat Phra Kaew (Thai: วัดพระแก้ว, rtgs: Wat Phra Kaeo, IPA: [wát pʰráʔ kɛ̂ːw], Pronunciation, English: Temple of the Emerald Buddha; full official name Wat Phra Si Rattana Satsadaram, Thai: วัดพระศรีรัตนศาสดาราม, IPA: [wát pʰráʔ sǐː rát.ta.náʔ sàːt.sa.daː.raːm]) is regarded as the most sacred Buddhist temple (wat) in Thailand. The Emerald Buddha housed in the temple is a potent religio-political symbol and the palladium (protective image) of Thai society. It is located in Phra Nakhon District, the historic centre of Bangkok, within the precincts of the Grand Palace.
The main building is the central phra ubosot, which houses the statue of the Emerald Buddha. According to legend, this Buddha image originated in India where the sage Nagasena prophesized that the Emerald Buddha would bring "prosperity and pre-eminence to each country in which it resides", the Emerald Buddha deified in the Wat Phra Kaew is therefore deeply revered and venerated in Thailand as the protector of the country. Historical records however dates its finding to Chiang Rai in the 15th century where, after it was relocated a number of times, it was finally taken to Thailand in the 18th century. It was enshrined in Bangkok at the Wat Phra Kaew temple in 1782 during the reign of Phutthayotfa Chulalok, King Rama I (1782–1809). This marked the beginning of the Chakri Dynasty of Thailand, whose present sovereign is Bhumibol Adulyadej, King Rama IX.
The Emerald Buddha, a dark green statue, is in a standing form, about 66 centimetres tall, carved from a single jade stone ("emerald" in Thai means deep green colour and not the specific stone). It is carved in the meditating posture in the style of the Lanna school of the northern Thailand. Except for the Thai King and, in his stead, the Crown Prince, no other persons are allowed to touch the statue. The King changes the cloak around the statue three times a year, corresponding to the summer, winter, and rainy seasons, an important ritual performed to usher good fortune to the country during each season.
HISTORY
In 1767, the Kingdom of Ayutthaya fell to the Burmese, and King Taksin then moved the capital to Thonburi where he built the old palace beside Wat Arun on the west bank of Chao Phraya River. In 1778, Taksin's army under the command of Chao Phraya Chakri (who later became Rama I) captured Vientiane and took the Emerald Buddha back to Thonburi.
In 1782, King Rama I succeeded to the throne and founded the Chakri Dynasty, and he decided to move the capital across the river to Bangkok as it would be better protected from attack. The site chosen for the palace is situated between two old wats, Wat Pho and Wat Mahathat, an area inhabited by Chinese residents who were then moved to the present Chinatown. He started the construction of the Grand Palace so that the palace may be ready for his coronation in 1785. Wat Phra Kaew, which has its own compound within the precinct of the palace, was built to house the Emerald Buddha, which is considered a sacred object that provides protection for the kingdom. Wat Phra Kaew was completed in 1784. The formal name of Wat Phra Kaeo is Phra Sri Rattana Satsadaram, which means "the residence of the Holy Jewel Buddha."
Wat Phra Kaew has undergone a number of renovations, restoration and additions in its history, particularly during the reign of King Rama III and Rama IV. Rama III started the renovations and rebuilding in 1831 for the 50th Anniversary of BangkoK of 1832, while Rama IV's restoration was completed by Rama V in time for the Bangkok Centennial celebrations in 1882. Further restoration was undertaken by Rama VII on Bangkok's 150th Anniversary in 1932, and by Rama IX for the 200th Anniversary in 1982.
EMERALD BUDDHA
It is not known when the statue of the Emerald Buddha was made, but it is generally believed that it was crafted in 14th-century Thailand. However, there are also claims that the statue originated in India or Sri Lanka. None of these theories can be firmly established as none of the historians could get a close look at the statue.
According to one account, the Emerald Buddha was found in Chiang Rai, Lanna in 1434, after a lightning storm struck a temple. The Buddha statue fell down and later became chipped, and the monks, after removing the stucco around the statue, discovered that the image was a perfectly made Buddha image from a solid piece of green jade. The image was moved a few time to various temples, first to Lampang, then to Chiang Mai, from where it was removed by prince Chao Chaiyasetthathirat to Luang Prabang, when his father died and he ascended the throne of both Lanna and Lan Xang, in 1551. The statue remained the it to his new capital of Lan Xang in Vientiane in the 1560s. The statue remained there for twelve years. King Chaiyasetthathirat then shifted it to his new capital of Lan Xang in Vientiane in the 1560s. He took the Emerald Buddha with him and the image remained in Vientiane for 214 years until 1778.
In the reign of King Taksin, Chao Phya Chakri (who later became Rama I) defeated Vientiane and moved the Emerald Buddha from Vientiane to Thonburi where it was installed in a shrine close to Wat Arun. When Chao Phra Chakri took over the throne and founded the Chakri Dynasty of the Rattanakosin Kingdom, he shifted his capital across the river to its present location in Bangkok. The Emerald Buddha was also moved across the river with pomp and pageantry and installed in the temple of Wat Phra Keaw.
LEGENDS
There a number of legends associated with the Emerald Buddha. It was said the iconic image of the Emerald Buddha was made by Nagasena, a saint in Pataliputra (present day Patna), India, who, with the help of Hindu god Vishnu and demigod Indra, had the Emerald Buddha image made. Nagasena predicted that:
The image of the Buddha is assuredly going to give to religion the most brilliant importance in five lands, that is in Lankadvipa (Sri Lanka), Ramalakka, Dvaravati, Chieng Mai and Lan Chang (Laos).
The Emerald Buddha image was taken to Sri Lanka after three hundred years in Pataliputra to save it during a civil war. In 457, King Anuruth of Burma sent a mission to Ceylon with a request for Buddhist scriptures and the Emerald Buddha, in order to promote Buddhism in his country. These requests were granted, but the ship lost its way in a storm during the return voyage and landed in Cambodia. When the Thais captured Angkor Wat in 1432 (following the ravage of the bubonic plague), the Emerald Buddha was taken to Ayutthaya, Kamphaeng Phet, Laos and finally Chiang Rai, where the ruler of the city hid it, and was later found.
ARCHITECTURE
Wat Phra Kaeo has a plethora of buildings within the precincts of the Grand Palace, which covers a total area of over 94.5 hectares. It has over 100 buildings with “200 years royal history and architectural experimentation” linked to it. The architectural style is named as Rattanakosin style (old Bangkok style). The main temple of the Emerald Buddha is very elegantly decorated and similar to the temple in ancient capital of Ayudhya. The roof is embellished with polished orange and green tiles, the pillars are inlaid in mosaic and the pediments are made of rich marble, installed around 18th century. The Emerald Buddha is deified over an elevated altar surrounded by large gilded decorations. While the upper part of this altar was part of the original construction, the base was added by King Rama III. Two images of the Buddha, which represent the first two kings of the Chakri dynasty, flank the main image. Over the years, the temple has retained its original design. However, minor improvements have been effected after its first erection during Rama I's reign; wood-work of the temple was replaced by King Rama III and King Chulalongkorn; during King Mongkut's reign, the elegant doors and windows and the copper plates on the floor were additions, Rama III refurbished the wall painting (indicative of the universe according to Buddhist cosmology) and several frescoes that display the various stages of the Buddha's life; three chambers were added on the western side by King Mongkut; in the chamber known as 'Phra Kromanusorn' at the northern end, images of Buddha have been installed in honour of the kings of Ayutthaya; and in the 19th century, In Khong, a famous painter executed the wall murals. The entry to the temple is from the third gate from the river pier.The entrance is guarded by a pair of yakshis (mythical giants – 5 metres high statues). The eponymous image Buddha in brilliant green colour is 66 centimetres (26 in) in height with a lap width of 48.3 centimetres. It is carved in a yogic position, known as Virasana (a meditation pose commonly seen in images in Thailand and also in South India, Sri Lanka and Southeast Asia). The pedestal on which the Emerald Buddha deified is decorated with Garuda (the mythical half-man half-bird form, a steed of Rama, who holds his mortal enemy Naga the serpent in his legs) motifs It is central to Thai Buddhism. The image made with a circular base has a smooth top-knot that is finished with a "dulled point marking at the top of the image". A third eye made in gold is inset over the elevated eyebrows of the image. The image appears divine and composed, with the eyes cast downward. The image has a small nose and mouth (mouth closed) and elongated ears. The hands are seen on the lap with palms facing upwards.
The entire complex, including the temples, is bounded by a compound wall which is one of the most prominent part of the wat is about 2 kilometres length. The compound walls are decorated with typically Thai murals, based on the Indian epic Ramayana. In Thai language these murals are known to form the Ramakian, the Thai national epic, which was written during the reign of Rama I. The epic stories formed the basic information to draw the paintings during the reign of King Rama I (1782–1809). These paintings are refurbished regularly. The murals, in 178 scenes, starting with the north gate of the temple illustrates the complete epic story of Ramayana sequentially, in a clockwise direction covering the entire compound wall. The murals serve to emphasise human values of honesty, faith, and devotion.
There are twelve salas that were built by Rama I, around the temple. They house interesting artefacts of regions such as Cambodia and Java. One of these salas had an inscription of Ramkamhaeng, which was shifted, in 1924, to the National Library. During the reign of King Mongkut, the Phra Gandharara – small chapel on the southwest corner – and a tall belfry were new additions.
WORSHIP AND CEREMONIES
Early in the Bangkok period, the Emerald Buddha used to be taken out of its temple and paraded in the streets to relieve the city and countryside of various calamities (such as plague and cholera). However, this practice was discontinued during Rama IV's reign as it was feared that the image could get damaged during the procession and also a practical line of thinking that Rama IV held "that diseases are caused by germs, not by evil spirits or the displeasure of the Buddha". The image also marks the changing of the seasons in Thailand, with the king presiding over the seasonal ceremonies.
Like many other Buddha statues in Thailand, the Emerald Buddha is dressed in a seasonal costume. It is a significant ritual held at this temple. In this ritual, dress of the deity is changed three times a year to correspond to the seasons. In summer it is a pointed crown of gold and jewels, and a set of jewelled ornaments that adorns the image from the shoulders to the ankles. In winter, a meshed dressing gown or drapery made of gold beads, which covered from the neck down like a poncho is used. During the rainy months, a top-knot headdress studded with gold, enamel and sapphires; the gold attire in the rainy season is draped over the left shoulder of the deity, only with the right shoulder left bare while gold ornaments embellish the image up to the ankles. The astrological dates for the ritual ceremonies, at the changing of the seasons, followed are in the 1st Waning Moon of Lunar Months 4, 8 and 12 (around March, July and November). The costume change ritual is performed by the Thai king who is the highest master of ceremonies for all Buddhist rites. On each occasion, the king himself "cleans the image by wiping away any dust that has collected and changing the headdress of the image". Then a king's royal attendant climbs up and performs the elaborate ritual of changing garments of the image as the king is chanting prayers to the deity. On this occasion, the king sprinkles water over the monks and the faithful who have assembled to witness the unique ritual and seeks blessings of the deity for good fortune during the upcoming season. The two sets of clothing not in use at any given time are kept on display in the nearby Pavilion of Regalia, Royal Decorations and Coins in the precincts of the Grand Palace. While Rama I initiated this ritual for the hot season and the rainy season, Rama III introduced the ritual for the winter season. The robes, which the image adorns, represents that of monks and King's depending on the season, a clear indication of highlighting its symbolic role "as Buddha and the King", which role is also enjoined on the Thai King who formally dresses the Emerald Buddha image.
A ceremony that is observed in the wat is the Chakri Day (begun on April 6, 1782), a national holiday to honour founding of the Chakri dynasty. On this day, the king attends the ceremony. The present king Rama IX, with his Queen, and entourage of the royal family, the Prime Minister, officials in the Ministry of Defence, and other government departments, first offer prayers at the Emerald Buddha temple. This is followed by visit to the pantheon to pay homage to the images of past Chakri rulers that are installed there.
The coronation ceremony, which marks the crowning of the king, is an important event of the Chakri dynasty. One such recent event took place when the present Rama IX was crowned the King. On this occasion, the King came to the Chapel Royal- the Wat Phra Keo – in a procession wearing a 'Great Crown'. After entering the chapel, the king made offerings of gold and silver flowers to the deity and also lighted candles. He also paid homage to the images of Buddha that represented the past kings of the dynasty. In the presence of assembled elite clergy of the kingdom, he took a formal vow of his religion and his steadfastness to 'Defend the Faith'.
RULES OF ENTRY AND CONDUCT
The sacred temples in Thailand follow a dress code, which is strictly followed. Men must wear long pants and sleeved shirts and shoes; women must wear long skirts. Visitors who arrive dressed otherwise may rent appropriate clothing items at the entry area of the temple. It is compulsory to remove the shoes before entering the temple, as a sign of respect of the Buddha, as is the practice in all other temples in Thailand. While offering prayers before the Buddha image, the sitting posture should avoid any offensive stretching of feet towards the deity; the feet should be tucked in towards the back.
OTHER MONUMENTS
While the surrounding portico of the shrine is an example of Thai craftsmanship, the perimeter of the temple complex has 12 open pavilions. These were built during the reign of Rama I. There is plethora of monuments in the temple complex. These are:Grand PalaceThe former residence of the King, the Grand Palace, adjoins the temple. The King makes use of this Grand Palace for ceremonial functions such as the Coronation Day. The King’s present residence is to the north of this Grand Palace and is known as the Chitlada Palace. The four structures surrounding the temple have history of their own. At the eastern end is the Borombhiman Hall (built in French architectural design), which was the residence of King Rama VI, now used as guest house for visiting foreign dignitaries. It has the dubious distinction of having been used as the operational headquarters and residence of General Chitpatima who attempted a coup, in 1981. The building to the west is the Amarindra hall, earlier a hall of Justice, now used for formal ceremonies. The Chakri Mahaprasat is the largest hall in the Grand Palace, built in 1882 by British architects, the architecture of which is fusion of Italian renaissance and Traditional Thai architecture. This style is called farang sai chada, (meaning: "Westerner wearing a Thai crown") as each wing has a shrine (mandap) crowned by a spire. Ashes of the Chakri kings (five ancestors) are enshrined in the largest of these shrines, also known as the pantheons, that were rebuilt after a fire in 1903 during Rama IV's reign. Ashes of the Chakri princess who could not become kings are enshrined in an adjoining hall. The throne room and the reception hall are on the first floor, while the ground floor houses a collection of weapons. The inner palace had the King’s harem (the practice was discontinued during King Rama VI's time who decreed the one wife rule), which was guarded by well trained female guards. Another hall in the palace is the 'Dusit hall' in Ratanokosin-style, which runs from east to west, which was initially an audience hall but now converted into a funerary hall for the Royal family. Royal family corpses are kept here for one year before they are cremated in a nearby field. There is also a garden which was laid during rama IV's reign. The garden depicts a "Thai mountain-and-woods-fable" mountain scenes where the coming of age ritual of shaving the topknot of the Prince is performed.PagodasThe temple grounds also depict three pagodas to its immediate north, which represent the changing centres of Buddhist influence. One such shrine to the west of the temple is the Phra Si Ratana Chedi, a 19th-century stupa built in Sri Lankan style enshrining ashes of the Buddha.Library
Rama I also built a library in Thai style, in the middle of the complex, known as the "Phra Mondop". The library houses an elegantly carved Ayutthaya-style mother-of-pearl doors, bookcases with the Tripitaka (sacred Buddhist manuscripts), human-and dragon-headed nagas (snakes), and images of Chakri kings.
During the 19th century, the Royal Pantheon was built in Khmer style to the east of the temple, which is kept open for only one day in year, in the month of October to commemorate the founding of the Chakri dynasty.
Model of Angkor WatThe temple complex also contains a model of Angkor Wat (the most sacred of all Cambodian shrines). In 1860, King Mongkut ordered his generals to lead 2,000 men to dismantle Angkor Wat and take it to Bangkok. Modern scholars suggested that the king wanted to show that Siam was still in control of Cambodia, as France was seeking to colonise Cambodia at that time. However, the king's order could not be fulfilled. A royal chronicle written by Lord Thiphakorawong (Kham Bunnag), then foreign minister, recorded that many Thai men fell ill after entering Cambodian wilderness. The chronicle also stated that forest-dwelling Khmer people ambushed the Thai army, killing many leading generals. King Mongkut then ordered the construction of the model within Wat Phra Kaew, instead of the real Angkor Wat that could not be brought to Bangkok. Mongkut died before he could see the model. Its construction was completed in the reign of his son, Chulalongkorn.Hermit statue
A hermit's bronze image, which is believed to have healing powers, is installed in a sala on the western side of the temple. It is near the entry gate. It is a black stone statue, considered a patron of medicine, before which relatives of the sick and infirm pay respects and make offerings of joss sticks, fruit, flowers, and candles.
EIGHT TOWERS
On the eastern side of the temple premises there are eight towers or prangs, each of a different colour. They were erected during the reign of Rama I and represent eight elements of Buddhism.
ELEPHANT STATUES
Statues of elephants, which symbolize independence and power, are seen all around the complex. As Thai kings fought wars mounted on elephants, it has become customary for parents to make their children circumambulate the elephant three times with the belief that that it would bring them strength. The head of an elephant statue is also rubbed for good luck; this act of the people is reflected in the smoothness of the surface of elephant statues here.
WIKIPEDIA
The Brisbane Courier
15 November 1926
VICTIM'S DEATH. AN ARREST MADE. CUSTOMS HOUSE ACCIDENT.
Mr. William Joseph Charles Shaw (46, single), who was knocked down by a motor car at the Customs House tram stop at about midnight on Friday, and who sustained a fracture of the skull, died at the General Hospital at 11.45 on Saturday morning. Mr. Shaw, who was a shopwalker at M'Donnell and. East Ltd.'s, lived at New Farm. A. brother, Mr. "John Shaw, resides in Kenilworth street, Sherwood.
Stanley Harrison Young, Kent-stieet, New Farm, was arrested yesterday in connection with the matter, and a charge of unlawful killing will be preferred against him in the Police Court this morning.
Queensland State Archives DR18
Brisbane's recorded history dates from 1799, when Matthew Flinders explored Moreton Bay on an expedition from Port Jackson, although the region had long been occupied by the Yugara and Turrbal aboriginal groups. First Nations Australians lived in coastal South East Queensland (SEQ) for at least 22,000 years, with an estimated population between 6,000 and 10,000 individuals before European settlers arrived in the 1820s.
At this time the Brisbane area was inhabited by the Turrbal people, (Turrbal also being the name of the language they spoke) who knew the area that is now the central business district as Mian-jin, meaning "place shaped as a spike". Archaeological evidence suggests frequent habitation around the Brisbane River, and notably at the site now known as Musgrave Park.
The first convict jail was built in Redcliffe in 1824 and that was moved to the site of the present-day CBD in 1825. Officials believed the natural bend in the river provided an effective barrier against escape.
Read more about the Moreton Bay convict settlement in this article: blogs.archives.qld.gov.au/2021/10/05/moreton-bay-convict-...
Its suitability for fishing, farming, timbering, and other occupations, however, caused it to be opened to free settlement in 1838. Civilian occupation of the area began in 1842, and by the late 1880s Brisbane became the main site for commerce, and the capital-to-be began to develop distinct architectural features and culture.
With an abundance of sunshine and laid-back lifestyle, Brisbane quickly drew people eager to settle in its environs. The city grew steadily over the years and a turning point in its advancement was during World War II when it housed the main allied headquarters in the South Pacific for Australian and American service personnel.
The post-war population boom brought a spurt in industry and Brisbane staked a claim as the third-largest city in Australia.
Despite its rapid progress, Brisbane was often seen as lagging culturally behind Sydney and Melbourne. But two landmark events in the 1980s brought about a major change and accelerated Brisbane towards Australia’s new world city it is today.
The Commonwealth Games came to Brisbane in 1982, and this resulted in a massive injection of new infrastructure and sporting facilities. Then the eyes of the world turned to Brisbane in 1988 and thousands of visitors flocked to Expo 88. The subsequent birth of South Bank on the Expo site has resulted in a thriving cultural hub and Brisbane is more than matching it with its southern counterparts.
FIRST NATIONS HISTORY
Prior to European colonisation, the Brisbane region was occupied by Aboriginal tribes, notably clans of the Yugara, Turrbal and Quandamooka peoples. The oldest archaeological site in the Brisbane region comes from Wallen Wallen Creek on North Stradbroke Island (21,430±400 years before present), however, settlement would likely occurred well prior to this date.
The land, the river and its tributaries were the source and support of life in all its dimensions. The river's abundant supply of food included fish, shellfish, crab, and prawns. Good fishing places became campsites and the focus of group activities. The district was defined by open woodlands with rainforest in some pockets or bends of the Brisbane River.
A resource-rich area and a natural avenue for seasonal movement, Brisbane was a way station for groups travelling to ceremonies and spectacles. The region had several large (200–600 person) seasonal camps, the biggest and most important located along waterways north and south of the current city heart: Barambin or 'York's Hollow' camp (today's Victoria Park) and Woolloon-cappem (Woolloongabba/South Brisbane), also known as Kurilpa. These camping grounds continued to function well into historic times, and were the basis of European settlement in parts of Brisbane.
TOWN PLAN
Buildings were constructed for the convict settlement, generally at right angles to the river's shoreline in the direction of Queen Street, and along the shoreline south-east of today's Victoria Bridge. The outstanding surviving building is the Commissariat Store (1828-29), originally two storeys, in William Street. The street layout, however, developed from a thoroughfare from the river's edge running north-east to the prisoners' barrack near the corner of today's Queen and Albert Streets. When a town survey was done in 1840 that thoroughfare was chosen as the main street – Queen Street – and the grid pattern of square blocks moved out from the Queen Street axis. There were several versions of the town survey. The proposed streets varied in width from 20 to 28 metres but Governor Gipps, anticipating an inauspicious future for the settlement, trimmed them back to the lesser figure. Streets running parallel to Queen Street were named after British and related royalty, among them Queen Mary II, Queen Charlotte (wife of George III) and Queen Adelaide (wife of William IV). William, George, Albert and Edward Streets, running at right angles, had similar royal antecedents. Creek Street's position approximated the course of a minor stream, Wheat Creek.
The town survey occurred about three years after a select committee of the British Parliament had concluded that transportation had ceased to deter crime and, in any event, was tainted with inhumanity. By 1839 Moreton Bay was being transformed from a convict settlement to a free settlement, and in July 1842 the first sales of Brisbane land took place in Sydney. Nearly 60 allotments, each of 36 perches, in North and South Brisbane were offered. Twelve months later blocks in Kangaroo Point were sold. Little care was taken to reserve land or space along the river's edge for public purposes, but the government farm at the south-east end was kept and in time became the botanic gardens.
OUTER SETTLEMENTS
The scatter of urban land sales detracted from North Brisbane's role as a central place in Moreton Bay. Wharves were set up on both sides of the river, and there was an Ipswich-Cleveland 'axis' backed by rural interests which wanted the administrative centre and a port at those places. Probably it was the building of a customs house in 1849 on the river in North Brisbane which had a decisive effect: wharf interests moved, to be closer to the customs house, which in turn influenced the location of warehouses and merchandising. South Brisbane remained at a disadvantage until a permanent Victoria Bridge (1874) replaced ferry crossings.
Four years after the first land sales North and South Brisbane's populations were 614 and 346 respectively. The town was nothing much to look at: convict buildings were dilapidated, new structures had been roughly built and mainly it was the steady inflow of new inhabitants which held the best prospects for improvement. A Catholic school had been opened in 1845 and the Moreton Bay Courier weekly newspaper began publication in 1846, but it was not until the end of the decade that noticeable civic amenities emerged. Coinciding with the arrival of the Fortitude immigrants in 1849 (who were settled outside the town boundary, north of Boundary Street), an Anglican school was opened and a Wesleyan church built in Albert Street. A school of arts was established, moving into its own hall in Creek Street in 1851. Regular postal deliveries were introduced in Brisbane in 1852.
During the 1850s most Churches constructed substantial buildings: St Stephens Catholic in Elizabeth Street (1850), St Johns Anglican, William Street, Presbyterian, Ann Street (1857) and Baptist, Wharf Street (1859). There were three ferry services, to South Brisbane, Kangaroo Point and the 'middle' service from Edward Street, also to Kangaroo Point. The Brisbane Municipal Council was proclaimed, just before colonial self-government, in 1859.
There had been land sales well beyond the town boundaries, but in the early 1860s allotments were cut up for working-class cottages in Spring Hill, Petrie Terrace and Fortitude Valley. In 1861 a census recorded over 8000 people in Brisbane and another 5000 in adjoining areas. An Ipswich to Brisbane telegraph began operation and the unused convict windmill (1828) up in Wickham Terrace was converted to a signal station with a time ball.
TOWN IMPROVEMENTS
Municipal improvements were brought in with improved town lighting from the Brisbane gas works (1864) in Petrie Bight, north of the customs house, and the widely felt need for recreation space was officially recognised by a survey of Yorks Hollow (where the Fortitude migrants had been sent) for Victoria Park. Progress there was slow, with the council using the site for sewage disposal until 1886. Fires rid parts of Queen Street of time-worn commercial buildings in 1864, clearing the way for better structures built under the supervision of fire-protection bylaws. The council also found the need to divide its area into four wards, expanding it into six in 1865 (East, West, North, South, Valley and Kangaroo Point). The council also expanded to a new town hall in Queen Street (1866), by when a short-lived bridge to South Brisbane (1865-67) was in operation. The water supply ponds were hopelessly inadequate, and in 1866 a supply from Breakfast Creek, Enoggera, was turned on.
Gympie gold (1867) brought prosperity to the colony, but the rural-dominated legislature spent the money outside Brisbane, a prime example being the Darling Downs railway to Ipswich (1867) with the intent of having a port on the Bremer River. Legislative shenanigans could not stop the growth of the capital city's population (15,000 in 1871, 23,000 in 1881) nor that of the adjoining suburbs. Brisbane's 1881 population of 23,000 included South Brisbane. Ten years later, after South Brisbane had been made a separate municipality in 1887, their combined populations were 49,000. By 1891 Brisbane and suburbs had a population of over 100,000.
With population and export income from gold there came pressure for public buildings appropriate to the town's growing prosperity. The first of them was the general post office in Queen Street (1872), followed by the government printing office (1874) near the Commissariat Store in William Street. A torrent came in the 1880s, with the Queensland National Bank at the corner of Queen and Creek Streets, the Margaret Street Synagogue, Finney Isles Big Block emporium in Adelaide Street, and in 1889 the new Customs House, the Treasury Building in William Street and the Ann Street Presbyterian church. The legislature aspired to grandeur quite early, in 1868, with its Parliament House near the botanic gardens.
TRAINS AND TRAMS
The Ipswich railway line was joined to Brisbane by a bridge across the river at Chelmer and Indooroopilly in 1876. Ten years later a line to the South Coast was under construction, but the lines were at first organised with rural freight rather than suburban passengers in mind. Suburban transport services started with a horse tram out to New Farm (1885-86), and across the Victoria Bridge to West End. Electric powered trams began in 1887. Central Brisbane was crossed by a Queen Street tram, connected to termini at Newstead, West End and Logan Road at Buranda. The main shopping centre was around Queen, George and Adelaide Streets, competing with Brunswick and Wickham Streets in Fortitude Valley. The south side had shopping at Five Ways, Woolloongabba, and at South Brisbane, although the latter declined after the 1893 floods.
Northside tram lines from Red Hill, Kelvin Grove, Clayfield and Hamilton were opened during 1897-1902, coming into the city via Edward Street in most cases. By 1890 there were also suburban railway lines, to Sandgate via Nundah (1882), to Enoggera and to Cleveland (1889). Brisbane Central station (1889) brought northside travellers right into Brisbane, as before then the Sandgate line had ended at Roma Street via a cost saving line through Victoria Park. The line to Brisbane Central station also passed through busy Fortitude Valley.
With the addition of a tram line to Lutwyche and Kedron in 1913 the pressure of traffic led to the construction of a line along Adelaide Street (1915), which in turn required the Council to widen Adelaide Street by four metres between George and Creek Streets in 1922-23.
HOUSE SIZES
Since 1885 minimum house allotments had been set at 16 perches (10m x 40m). Residents could therefore look forward to more airy, spacious houses outside the city and its adjoining suburbs such as Spring Hill and Petrie Terrace. The better-off population invariably sought out the higher ridges on elevated sites overlooking the river, making Hamilton (with a tram in 1899) one of the most sought after suburbs. It was the new upper-working and middle-class suburbs, however, that showed the change most clearly.
CENTRAL CITY SHOPPING
Central Brisbane had grand department stores, Finney Isles, and Allan and Stark, but not as many as Fortitude Valley. A third one came later in George Street, near the Roma Street railway station: McDonnell and East built a low-rise emporium there in 1912. Commercial and government buildings, usually of a modest height, sometimes had a massive footprint. An exception to the prevailing height practice was the Queensland (later Commonwealth) Bank administration building of eight storeys at the corner of George and Elizabeth Streets (1920) clad with sandstone and granite. The CML building, next to the GPO, went to the legal limit of 11 storeys in 1931 and was exceeded in height only by the Brisbane City Hall tower (1930).
The changing commercial centre was thought to need a distinctive civic space and an Anzac Square was proposed in 1915. It was completed in 1930, coinciding with the City Hall and the construction of a second bridge out of the city, across the river to South Brisbane. Named after William Jolly, first Lord Mayor of the amalgamated Brisbane Metropolitan Council (1925), the bridge was opened in 1932. A third bridge was opened in 1940 from the other (eastern) end of the city across to Kangaroo Point. Neither bridge had trams, but each integrated with the metropolitan council's planned arterial road system.
The opening of the Story Bridge was followed by 20 years of building quietude in central Brisbane. The war and postwar recovery explains part of the inactivity, but central Brisbane made do with its prewar building stock during the 1950s. Suburban expansion was the focus of activity, exemplified by Allan and Stark building a drive-in shopping centre at Chermside in 1957. Another change was the removal of the wholesale food market from Roma Street to Rocklea in 1962.
After recovery from the 1961 credit squeeze, commercial pressure and interstate example succeeded in raising the building height limit. The Pearl Assurance building (1966) at Queen Street was 15 storeys and the Manufacturers Mutual Insurance building (1967), also in Queen Street, was 22 storeys. The SGIO building (1970) in Turbot Street was an even more significant structure.
A lack of building activity in central Brisbane in the 1950s did not detract from its role as a retailing destination. Central city shopping boomed while there were low postwar car ownership and strong radial public transport services. The 1953 retail census for metropolitan Brisbane showed that the city and inner suburbs (Fortitude Valley, Bowen Hills, South Brisbane etc) had 74% of total retail sales.
OFFICES AND SHOPS
Set against the decline in retailing was the growth in high-rise office and commercial buildings. By the late 1980s central Brisbane had about 1.75 million sq metres of office space, ten times the amount of retail floor space. Its share of metropolitan office space was over 70%, and fringe areas such as Spring Hill, Fortitude Valley, Milton and Woolloongabba had another 25%. The change in Brisbane's skyline was evident from across the river, an example being the view from Kangaroo Point to the Riverside Centre office building (1987) at Eagle Street. The eastern commercial end of Ann, Adelaide and Queen Streets began to resemble the closed in narrow streets of Sydney's office precinct.
In contrast to office high rise, the Queen Street retailing centre has kept many of its old buildings. The facades are partly concealed by pedestrian mall shade sails and other structures, but the shops and arcades generate plenty of activity. The most significant addition was the Myer Centre (1988) with eight cinemas and 200 other stores, bounded by Queen, Albert and Elizabeth Streets. It replaced Allan and Stark (Queen Street, opposite side) and McWhirters, Fortitude Valley, which had both been taken over by Myer several years before. When opened, the Myer Centre's retail floor area was nearly 108,000 sq m, 26% more than the largest competing regional drive-in centre, at Upper Mount Gravatt.
PARKS AND RESIDENTS
By the 1960s the growth of metropolitan population and motor traffic was putting central Brisbane's streets under strain. All three river bridges fed into the central business district, although the Centenary Bridge (1960) at Jindalee gave temporary relief. Closer in, relief came in 1969 with the widening of the Story Bridge approaches, and the opening of the fourth Victoria Bridge, often known as the Melbourne Street Bridge. The Riverside Expressway was completed in 1976, a close-in ring road along the western edge of central Brisbane, from Victoria Bridge to the new Captain Cook Bridge, and leading to the south-eastern suburbs. The Expressway decisively altered the appearance of Central Brisbane. The tram crossing had ceased to function when trams were replaced by buses, but a railway crossing came very belatedly with the Merivale Bridge, linking South Brisbane and Roma Street stations in 1978. Prior to that the lines from Beenleigh and Cleveland and the trunk standard gauge from Sydney terminated at the South Brisbane station.
Roma Street had been the site of the wholesale food market, and for decades the land had remained under-used. The central city had incrementally added open spaces to its fabric – King George Square enlarged in 1975 and the Post Office Square opened in 1984 – and in 2001-03 the largest addition, the 16 ha Roma Street Parkland was completed.
Along with Albert Park and Wickham Park, the Parkland gives inner city residents generous open space. The residential population of central Brisbane, however, changed little between 1981 and 2001. The inner city (approximately between Ann and Elizabeth Streets) had just 45 dwellings in 1981 and 689 in 2001. The resident populations for the respective years were 1174 and 976, a decrease. Apartments had replaced boarding houses and rooms. The rest of central Brisbane (including Petrie Terrace) also saw an increase in dwellings (758 to 1282) and a decrease in population (3511 to 1797). Single person apartments had increased, multi-person dwellings had decreased and some of each were not lived in full time, often being held for prospective capital gain. The boom in apartment building from 2001 has added thousands of apartments, many rented by overseas students.
The distinctive features of twenty-first century Brisbane are its increasing resemblance to other capital city office precincts, with forecourts, sub-tropical decorative plants and outdoor cafes. Queen Street's signature silver bullet trams last ran in 1969, but the street's unusual width (Andrew Petrie apparently persuaded Governor Gipps on this point) has provided for a signature shopping mall with generous outdoor seating and dining areas. Out of the central retail area elegant sandstone government and commercial buildings have survived, surely an iconic architectural form. Some buildings have removed their clerks and accountants, substituting hotel patrons, tourists and casino visitors. The historic customs house was purchased by The University of Queensland from the federal government, and includes meeting, dining and gallery space. The City Hall (1930), once the tallest building, has been dwarfed by surrounding skyscrapers, so its clock tower no longer affords a commanding view over Central Brisbane. In 2008 the Brisbane City Council agreed to underpin City Hall which was in danger of gradual sinking on inadequate foundations.
The gothic-style St Johns Anglican Cathedral, commenced in 1901-06, was finally completed in 2009. Bounded by Ann and Adelaide streets, the cathedral roof and other buildings sustained extensive damage in a storm in 2014.
Source: en.wikipedia.org/wiki/Brisbane & www.visitbrisbane.com.au/information/about-brisbane/histo... & queenslandplaces.com.au/brisbane-central
The Brisbane Customs House, located at the northern end of Queen Street and beside the Brisbane River at the northern end of the Town Reach, is an imposing two-storeyed rendered brick building in the classical style. The site is prominent due to the proximity to the river, the bend in Queen Street and the general topography which opens up many views to and from the building. A prominent feature is the large copper dome at the semi-circular northern end which is a focal point viewed from both directions along Queen Street and from the river for ships arriving from Moreton Bay. The architectural form of the building announces the northern edge of the city centre and is sympathetic to the landscape features of cliffs and river bends.
The architectural form clearly demonstrates the intended purpose of the building with the double entrance from both the city and the river, which is a response to the siting of the building between the river and the town. The riverside setting allows long views across and along the river to the building.
Other features of the Brisbane Customs House which demonstrate its former use are more characteristic of late 19th century customs houses in Australia, especially the general design and planning arrangement of the building to include an imposing masonry façade, an impressive public space (the former Long Room now used for functions), a secure bonded warehouse (the former Queens Warehouse, now converted to an art gallery), offices and a secure boundary fence.
The Brisbane Customs House is a well proportioned and skilfully designed example of a Victorian building in the Renaissance mode executed to take best advantage of its dominant site and solve the practical problems of dual access from the town and from the river. It has considerable unity in its scale, form and use of materials.
The main structure of the building is of brick on a stone foundation. The columns, pilasters, balusters to the colonnade, the parapet and side entrances are of Murphy's Creek sandstone. There are cast iron balustrades on the recessed verandahs and external stairs. The main roof is clad with corrugated iron. Timber window and door joinery survives reasonably intact on the exterior walls.
The exterior of the building is very intact except for the loss of the original roof, which was replaced by the present steel trussed roof in the 1940s, the removal of chimneys and the widening of the northwestern end of the balconies in the 1940s.
The interior fabric is less intact due to the alterations and additions carried out during its use as a customs house and to the most recent refurbishment, which removed much of the 1940s fabric but recovered aspects of the 19th century form, including reconstruction of the original timber staircase.
Inside the building the most imposing space is that of the Long Room beneath the dome. Fluted Corinthian pilasters of painted plaster are below the coffered ceiling of the dome, which has a central glazed section. In the basement some of the original walls with arched openings remain.
The 1890-91 Moggill sandstone retaining wall carries around the perimeter of the site reasonably intact and incorporates a wrought iron balustrade, masonry piers, stairs and rooms for the former underground privies at the river's edge. There is a small ground with a mature fig tree and sunken garden, which contribute to the building's riverside setting.
The Brisbane Customs House at the northern end of the Town Reach of the Brisbane River, near Petrie's Bight, was erected between 1886 and 1889 to a design prepared by Charles McLay of the Queensland Colonial Architect's Office.
The 1880s building replaced an earlier and much smaller customs house on the site. The location had been chosen in 1849 following the declaration of Moreton Bay as a port of entry in 1846 and after considerable discussion as to the most suitable location for a customs house. At the time shipping activity was centred on the South Brisbane Reach and the decision to locate a customs house at the northern end of the Town Reach acted as an impetus for the development of wharves along this part of the river. A small building was erected for customs purposes in 1850 and in the following decades became increasingly inadequate as Brisbane emerged as the principal commercial centre and port of Queensland.
In 1884 the Queensland Government decided to construct a new customs house. In March 1886 a design by Charles McLay was selected from many proposals in the Colonial Architect's Office for a new Brisbane Customs House. McLay completed the specification in May 1886 and construction commenced in September that year.
Charles McLay was the major designer under the colonial architect George Connolly and was appointed Chief Draftsman in 1889. His works include the Bundaberg Post Office, probably the Fortitude Post Office and the Lady Norman Wing Brisbane Children's Hospital (with JJ Clark), of which the Brisbane Customs House is by far the most ambitious and prominent design.
The contract was let to one of Brisbane's oldest and most respected contractors, John Petrie & Son, who tendered with a price of £37,342. The contract time was 30 months but because of difficulties with the supply of some materials, especially stone for the foundations, and alterations to the original plans, the building took longer than anticipated to complete and it was opened on 2 September 1889. Retaining walls, fencing, a double staircase down to the river and nearby earth closets were also constructed.
Construction was finished in three years at a cost of £38,346. The downstream end of the Brisbane central business district was selected to spur the development of wharves in the precinct known as Petrie Bight. The lower floor contained a secure warehouse where goods not having been passed customs were stored.
The completed building incorporated pedimented gables and a massive colonnade. Heraldic scenes in the pediments were precursors to the official Queensland coat of arms, which was not granted until 1893. A curved iron balustrade to the balconies included the initials of the reigning sovereign, Victoria Regina, in the cast. Red cedar was used extensively for desks, counters, cabinets and tables as well as for a massive and elegant staircase.
The Brisbane Customs House was built during a period of economic prosperity and a construction 'boom' in Queensland and was amongst the more impressive of a number of notable public and commercial buildings erected in Brisbane during the 1880s, which included the first stage of the Treasury Building (1886-1889). Public pride in the new customs house was considerable. On 7 September 1889, a few days after the building was opened for business, the local Brisbane Courier newspaper drew attention to "the handsome and imposing appearance, especially as seen from the river or from Petrie's Bight" and predicted that the Brisbane Customs House with its tall columns, pilasters and large copper-sheathed dome would "become one of the features of the city".
In 1891 stables, additional retaining walls and fencing, and more earth closets were erected at a cost of £446. By the mid-1890s gardens and a driveway had been developed. The mature fig tree now at the site was possibly planted about this time. Minor repairs were carried out throughout the 1890s, including some work in 1895 after seven feet (2.1 m) of water inundated the basement during the Brisbane River floods early in 1893.
By December 1908 the Brisbane Customs House, valued at £80,804 (£40,804 for the structure and £40,000 for the site), had been transferred to the Commonwealth.
In 1906 the inadequacies of the original flat roof were overcome by the installation of a new hipped roof. Rearrangement of counters and partitions in the Long Room was carried out in 1911 and again in 1919. Frequently minor repairs, cleaning and maintenance work was carried out to the interior of the building in succeeding decades. In 1947 major internal alterations were undertaken: all but two of the internal masonry walls were demolished; the timber floors were replaced by concrete slabs; the cedar staircase was removed and a new terrazzo one was installed at another location; mezzanine floors were erected in the Long Room; and the roof was replaced - without the original chimneys. In 1978 part of the exterior was cleaned, repaired and sealed and painted.
In the mid-1980s the Australian Customs Department moved out of the building to Australia House. The building remained vacant from 1988 until leased by the University of Queensland and restored as a convention centre and art gallery in the mid-1990s. At this period some of the interior masonry walls that had been removed in 1947 were replaced and the original timber stair was reconstructed. Non-significant partitions added after 1948 and parts of the 1940s fit out were removed except for some good quality intact 1940s office cabinetry which survived and part of the 1940s main stair which provided access to the basement. Two of the 1940s galleries added to the Long Room were removed and one, at the southwest end, retained and adapted. Timber window and door joinery was conserved and plaster mouldings reconstructed where they were missing.
In 2015, Customs House continues to be used by the University of Queensland as a function centre, art gallery and restaurant.
(point sombre sur l'horizon)
Et comment ne pas mentionner l'histoire étonnante des deux "Ever Prosperity".
"Liberty ships" donc bateaux jumeaux, ils partageaient le même nom et ils avaient tous deux le même port d'attache, Monrovia au Liberia.
Le premier "Ever Prosperity" s'est échoué sur le grand récif de la côte Ouest en 1965.
Le second a fait de même en 1970.
Leurs épaves sont encore sur le récif.
www.croixdusud.info/hist/fortune_mer.php
Nouméa
Nouvelle-Calédonie
Friezes of the Arts and Trades of Sheffield adorn the sides of the Sheffield Town Hall.
Frederick William Pomeroy. 1896.
#Sheffield Details.
October 7, 2015 - LIMA, Peru. 2015 World Bank / IMF Annual Meetings. Inequality, Opportunity and Prosperity
Moderator: Patricia Janiot, News Anchor, CNN en Espanol;; Juan Alberto Fuentes Knight, Chair, Oxfam International; Rebeca Grynspan, Secretary General, SEGIB; Jim Yong Kim, President, World Bank Group. Photo: Grant Ellis / World Bank
Photo ID: 100715-Inequality Prosperity-0234_F
The Labor Day Festival was a huge success on Saturday as thousands of people from Warrior Country enjoyed an American-style festival with a touch of Korean heritage on the main streets of Camp Casey.
Labor Day, a national holiday set for the first Monday in September recognizes the hard work and achievements of American workers and for their contributions to the economic growth and prosperity of our nation and to formally celebrate the end-of-summer.
The Area I festivities kicked off as 86 participants competed in a 5 kilometer race at 8 a.m. at Camp Red Cloud. Medals were awarded to the top two finishers in each of the four categories… overall men's and women's event and categories for overall senior men's and women's.
The Casey streets filled with people of all ages were eager to get the festivities started at 3 p.m.
Carnival rides like the merry-go-round, donkey rides, paddle boats, "Viking" rides and the bungee-cord trampoline brought loud shrieks of delight from the younger children who were brave enough to ride them.
The streets were lined with vendors selling carnival style foods like funnel cakes, cotton candy, barbecue, hamburgers, hotdogs and ice-cream. There were plenty of water, sodas, and ice-cold lemonade that could be purchased to quench one's thirst throughout the day.
Better Opportunities for Single Soldiers made their presence felt by challenging contestants to participate in either a fear factor style eating contest or the traditional pie-eating contest.
The fear factor competition had 20 participants with stomachs made of steel as they slimed their way separating the gummy worms out of a pie-pan filled with a concoction of ingredients that would make any normal person's stomach churn.
"The tastes in the first two-rounds weren't too bad," said Cpl. Vincent Stringer, Company A, 1st Battalion, 15th Field Artillery Regiment. "But the last round, what we ate was terrible and too chunky; sometimes I had to just swallow it without chewing."
Col. John M. Scott, U.S. Army Garrison Red Cloud and Area I commander, awarded Stringer with an I-Pad mini for his valiant effort. Second and third place finishers received a goody bag filled with a BOSS polo shirt, t-shirt and other memorabilia.
The pie-eating contestants raced to see who could eat the chocolate and whip-cream pie the fastest as bystanders cheered them on. The first place, second place and third place winners received $150, $100 and $50 Army and Air Force Exchange Service gift cards respectively.
2nd Infantry Division's rock band took to the main stage and provided up-beat songs that had the audiences dancing in their seats.
There were plenty performances scheduled throughout the day for people to observe. The Korean-style drummers and a balancing act on a tight-rope attracted 100s of people around the softball field as they played and displayed their talents.
The Military Police showed off their police dog's obedience and agility by showcasing the different types of attacks used by the MPs.
As the sun went down, folks gathered around the main stage to watch, listen and dance to the live entertainment that included fusion band, mariachi, and a female rock-band, Mad Fret.
According to Scott, the Labor Day Festival is Area I's biggest annual recreational event and this year's event is comparable to county fairs held in big cities.
"Everyone who helped put this [festival] together did a wonderful job," congratulated Scott. "No matter how old you are three or 30 or even older, I think everyone had fun."
Professionals are in town to capitalize on Eid rush and emotions...spotted 4 women near my house sitting in same posture and begging. A little while later a small girl came and gave them a mineral water bottle each!
Beggars have become a corporation...more profitable, they get non-taxable income! these days, we have beggars with mobiles also.
It is as paradoxical as it gets!
ODC: Dual
An American example of how the bicycle was seen as a way of kickstarting the economy after the Depression in the 1930's.
Copenhagenize - Copenhagen Bike Culture Blog
Thurmond Historic District, New River Gorge National Park and Preserve
Thurmond National Bank served the prosperous coaling community since the beginning of the 20th century. The tall building still carried its past grandeur despite being closed for more than 30 years.
Our Shared Opportunity: A Vision for Global Prosperity
Featuring Keynote Addresses by:
Daniel Yohannes
CEO, Millennium Challenge Corporation
Elizabeth Littlefield
President and CEO, Overseas Private Investment Corporation
Panel Discussions:
Panel 1: “Our Shared Opportunity: A Vision for Global Prosperity”
Thomas A. Daschle
Former U.S. Senate Majority Leader (D-SD)
Carly Fiorina
Chairman, Good360, and Former Chairman and CEO, Hewlett-Packard
Henrietta H. Fore
Chairman and CEO, Holsman International, and Former Administrator, U.S. Agency for International Development
Thomas J. Pritzker
Executive Chairman, Hyatt Hotels Corporation
Vin Weber
Former U.S. Representative (R-MN)
Panel 2: “The Future of U.S. Development Engagement: The U.S. Government, Private Sector, and NGOs”
Helene D. Gayle
President and CEO, CARE USA
Mark Green
Former U.S. Representative (R-WI), and Former Ambassador to Tanzania
Rhonda I. Zygocki
Executive Vice President, Policy and Planning, Chevron Corporation
Panel 3: “Deepening U.S. Government Engagement with the Private Sector on Development Efforts”
R. Hunter Biden
Chairman, Rosemont Seneca Partners, LLC, and Chairman, World Food Program USA
Farooq Kathwari
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Wat Phra Kaew (Thai: วัดพระแก้ว, rtgs: Wat Phra Kaeo, IPA: [wát pʰráʔ kɛ̂ːw], Pronunciation, English: Temple of the Emerald Buddha; full official name Wat Phra Si Rattana Satsadaram, Thai: วัดพระศรีรัตนศาสดาราม, IPA: [wát pʰráʔ sǐː rát.ta.náʔ sàːt.sa.daː.raːm]) is regarded as the most sacred Buddhist temple (wat) in Thailand. The Emerald Buddha housed in the temple is a potent religio-political symbol and the palladium (protective image) of Thai society. It is located in Phra Nakhon District, the historic centre of Bangkok, within the precincts of the Grand Palace.
The main building is the central phra ubosot, which houses the statue of the Emerald Buddha. According to legend, this Buddha image originated in India where the sage Nagasena prophesized that the Emerald Buddha would bring "prosperity and pre-eminence to each country in which it resides", the Emerald Buddha deified in the Wat Phra Kaew is therefore deeply revered and venerated in Thailand as the protector of the country. Historical records however dates its finding to Chiang Rai in the 15th century where, after it was relocated a number of times, it was finally taken to Thailand in the 18th century. It was enshrined in Bangkok at the Wat Phra Kaew temple in 1782 during the reign of Phutthayotfa Chulalok, King Rama I (1782–1809). This marked the beginning of the Chakri Dynasty of Thailand, whose present sovereign is Bhumibol Adulyadej, King Rama IX.
The Emerald Buddha, a dark green statue, is in a standing form, about 66 centimetres tall, carved from a single jade stone ("emerald" in Thai means deep green colour and not the specific stone). It is carved in the meditating posture in the style of the Lanna school of the northern Thailand. Except for the Thai King and, in his stead, the Crown Prince, no other persons are allowed to touch the statue. The King changes the cloak around the statue three times a year, corresponding to the summer, winter, and rainy seasons, an important ritual performed to usher good fortune to the country during each season.
HISTORY
In 1767, the Kingdom of Ayutthaya fell to the Burmese, and King Taksin then moved the capital to Thonburi where he built the old palace beside Wat Arun on the west bank of Chao Phraya River. In 1778, Taksin's army under the command of Chao Phraya Chakri (who later became Rama I) captured Vientiane and took the Emerald Buddha back to Thonburi.
In 1782, King Rama I succeeded to the throne and founded the Chakri Dynasty, and he decided to move the capital across the river to Bangkok as it would be better protected from attack. The site chosen for the palace is situated between two old wats, Wat Pho and Wat Mahathat, an area inhabited by Chinese residents who were then moved to the present Chinatown. He started the construction of the Grand Palace so that the palace may be ready for his coronation in 1785. Wat Phra Kaew, which has its own compound within the precinct of the palace, was built to house the Emerald Buddha, which is considered a sacred object that provides protection for the kingdom. Wat Phra Kaew was completed in 1784. The formal name of Wat Phra Kaeo is Phra Sri Rattana Satsadaram, which means "the residence of the Holy Jewel Buddha."
Wat Phra Kaew has undergone a number of renovations, restoration and additions in its history, particularly during the reign of King Rama III and Rama IV. Rama III started the renovations and rebuilding in 1831 for the 50th Anniversary of BangkoK of 1832, while Rama IV's restoration was completed by Rama V in time for the Bangkok Centennial celebrations in 1882. Further restoration was undertaken by Rama VII on Bangkok's 150th Anniversary in 1932, and by Rama IX for the 200th Anniversary in 1982.
EMERALD BUDDHA
It is not known when the statue of the Emerald Buddha was made, but it is generally believed that it was crafted in 14th-century Thailand. However, there are also claims that the statue originated in India or Sri Lanka. None of these theories can be firmly established as none of the historians could get a close look at the statue.
According to one account, the Emerald Buddha was found in Chiang Rai, Lanna in 1434, after a lightning storm struck a temple. The Buddha statue fell down and later became chipped, and the monks, after removing the stucco around the statue, discovered that the image was a perfectly made Buddha image from a solid piece of green jade. The image was moved a few time to various temples, first to Lampang, then to Chiang Mai, from where it was removed by prince Chao Chaiyasetthathirat to Luang Prabang, when his father died and he ascended the throne of both Lanna and Lan Xang, in 1551. The statue remained the it to his new capital of Lan Xang in Vientiane in the 1560s. The statue remained there for twelve years. King Chaiyasetthathirat then shifted it to his new capital of Lan Xang in Vientiane in the 1560s. He took the Emerald Buddha with him and the image remained in Vientiane for 214 years until 1778.
In the reign of King Taksin, Chao Phya Chakri (who later became Rama I) defeated Vientiane and moved the Emerald Buddha from Vientiane to Thonburi where it was installed in a shrine close to Wat Arun. When Chao Phra Chakri took over the throne and founded the Chakri Dynasty of the Rattanakosin Kingdom, he shifted his capital across the river to its present location in Bangkok. The Emerald Buddha was also moved across the river with pomp and pageantry and installed in the temple of Wat Phra Keaw.
LEGENDS
There a number of legends associated with the Emerald Buddha. It was said the iconic image of the Emerald Buddha was made by Nagasena, a saint in Pataliputra (present day Patna), India, who, with the help of Hindu god Vishnu and demigod Indra, had the Emerald Buddha image made. Nagasena predicted that:
The image of the Buddha is assuredly going to give to religion the most brilliant importance in five lands, that is in Lankadvipa (Sri Lanka), Ramalakka, Dvaravati, Chieng Mai and Lan Chang (Laos).
The Emerald Buddha image was taken to Sri Lanka after three hundred years in Pataliputra to save it during a civil war. In 457, King Anuruth of Burma sent a mission to Ceylon with a request for Buddhist scriptures and the Emerald Buddha, in order to promote Buddhism in his country. These requests were granted, but the ship lost its way in a storm during the return voyage and landed in Cambodia. When the Thais captured Angkor Wat in 1432 (following the ravage of the bubonic plague), the Emerald Buddha was taken to Ayutthaya, Kamphaeng Phet, Laos and finally Chiang Rai, where the ruler of the city hid it, and was later found.
ARCHITECTURE
Wat Phra Kaeo has a plethora of buildings within the precincts of the Grand Palace, which covers a total area of over 94.5 hectares. It has over 100 buildings with “200 years royal history and architectural experimentation” linked to it. The architectural style is named as Rattanakosin style (old Bangkok style). The main temple of the Emerald Buddha is very elegantly decorated and similar to the temple in ancient capital of Ayudhya. The roof is embellished with polished orange and green tiles, the pillars are inlaid in mosaic and the pediments are made of rich marble, installed around 18th century. The Emerald Buddha is deified over an elevated altar surrounded by large gilded decorations. While the upper part of this altar was part of the original construction, the base was added by King Rama III. Two images of the Buddha, which represent the first two kings of the Chakri dynasty, flank the main image. Over the years, the temple has retained its original design. However, minor improvements have been effected after its first erection during Rama I's reign; wood-work of the temple was replaced by King Rama III and King Chulalongkorn; during King Mongkut's reign, the elegant doors and windows and the copper plates on the floor were additions, Rama III refurbished the wall painting (indicative of the universe according to Buddhist cosmology) and several frescoes that display the various stages of the Buddha's life; three chambers were added on the western side by King Mongkut; in the chamber known as 'Phra Kromanusorn' at the northern end, images of Buddha have been installed in honour of the kings of Ayutthaya; and in the 19th century, In Khong, a famous painter executed the wall murals. The entry to the temple is from the third gate from the river pier.The entrance is guarded by a pair of yakshis (mythical giants – 5 metres high statues). The eponymous image Buddha in brilliant green colour is 66 centimetres (26 in) in height with a lap width of 48.3 centimetres. It is carved in a yogic position, known as Virasana (a meditation pose commonly seen in images in Thailand and also in South India, Sri Lanka and Southeast Asia). The pedestal on which the Emerald Buddha deified is decorated with Garuda (the mythical half-man half-bird form, a steed of Rama, who holds his mortal enemy Naga the serpent in his legs) motifs It is central to Thai Buddhism. The image made with a circular base has a smooth top-knot that is finished with a "dulled point marking at the top of the image". A third eye made in gold is inset over the elevated eyebrows of the image. The image appears divine and composed, with the eyes cast downward. The image has a small nose and mouth (mouth closed) and elongated ears. The hands are seen on the lap with palms facing upwards.
The entire complex, including the temples, is bounded by a compound wall which is one of the most prominent part of the wat is about 2 kilometres length. The compound walls are decorated with typically Thai murals, based on the Indian epic Ramayana. In Thai language these murals are known to form the Ramakian, the Thai national epic, which was written during the reign of Rama I. The epic stories formed the basic information to draw the paintings during the reign of King Rama I (1782–1809). These paintings are refurbished regularly. The murals, in 178 scenes, starting with the north gate of the temple illustrates the complete epic story of Ramayana sequentially, in a clockwise direction covering the entire compound wall. The murals serve to emphasise human values of honesty, faith, and devotion.
There are twelve salas that were built by Rama I, around the temple. They house interesting artefacts of regions such as Cambodia and Java. One of these salas had an inscription of Ramkamhaeng, which was shifted, in 1924, to the National Library. During the reign of King Mongkut, the Phra Gandharara – small chapel on the southwest corner – and a tall belfry were new additions.
WORSHIP AND CEREMONIES
Early in the Bangkok period, the Emerald Buddha used to be taken out of its temple and paraded in the streets to relieve the city and countryside of various calamities (such as plague and cholera). However, this practice was discontinued during Rama IV's reign as it was feared that the image could get damaged during the procession and also a practical line of thinking that Rama IV held "that diseases are caused by germs, not by evil spirits or the displeasure of the Buddha". The image also marks the changing of the seasons in Thailand, with the king presiding over the seasonal ceremonies.
Like many other Buddha statues in Thailand, the Emerald Buddha is dressed in a seasonal costume. It is a significant ritual held at this temple. In this ritual, dress of the deity is changed three times a year to correspond to the seasons. In summer it is a pointed crown of gold and jewels, and a set of jewelled ornaments that adorns the image from the shoulders to the ankles. In winter, a meshed dressing gown or drapery made of gold beads, which covered from the neck down like a poncho is used. During the rainy months, a top-knot headdress studded with gold, enamel and sapphires; the gold attire in the rainy season is draped over the left shoulder of the deity, only with the right shoulder left bare while gold ornaments embellish the image up to the ankles. The astrological dates for the ritual ceremonies, at the changing of the seasons, followed are in the 1st Waning Moon of Lunar Months 4, 8 and 12 (around March, July and November). The costume change ritual is performed by the Thai king who is the highest master of ceremonies for all Buddhist rites. On each occasion, the king himself "cleans the image by wiping away any dust that has collected and changing the headdress of the image". Then a king's royal attendant climbs up and performs the elaborate ritual of changing garments of the image as the king is chanting prayers to the deity. On this occasion, the king sprinkles water over the monks and the faithful who have assembled to witness the unique ritual and seeks blessings of the deity for good fortune during the upcoming season. The two sets of clothing not in use at any given time are kept on display in the nearby Pavilion of Regalia, Royal Decorations and Coins in the precincts of the Grand Palace. While Rama I initiated this ritual for the hot season and the rainy season, Rama III introduced the ritual for the winter season. The robes, which the image adorns, represents that of monks and King's depending on the season, a clear indication of highlighting its symbolic role "as Buddha and the King", which role is also enjoined on the Thai King who formally dresses the Emerald Buddha image.
A ceremony that is observed in the wat is the Chakri Day (begun on April 6, 1782), a national holiday to honour founding of the Chakri dynasty. On this day, the king attends the ceremony. The present king Rama IX, with his Queen, and entourage of the royal family, the Prime Minister, officials in the Ministry of Defence, and other government departments, first offer prayers at the Emerald Buddha temple. This is followed by visit to the pantheon to pay homage to the images of past Chakri rulers that are installed there.
The coronation ceremony, which marks the crowning of the king, is an important event of the Chakri dynasty. One such recent event took place when the present Rama IX was crowned the King. On this occasion, the King came to the Chapel Royal- the Wat Phra Keo – in a procession wearing a 'Great Crown'. After entering the chapel, the king made offerings of gold and silver flowers to the deity and also lighted candles. He also paid homage to the images of Buddha that represented the past kings of the dynasty. In the presence of assembled elite clergy of the kingdom, he took a formal vow of his religion and his steadfastness to 'Defend the Faith'.
RULES OF ENTRY AND CONDUCT
The sacred temples in Thailand follow a dress code, which is strictly followed. Men must wear long pants and sleeved shirts and shoes; women must wear long skirts. Visitors who arrive dressed otherwise may rent appropriate clothing items at the entry area of the temple. It is compulsory to remove the shoes before entering the temple, as a sign of respect of the Buddha, as is the practice in all other temples in Thailand. While offering prayers before the Buddha image, the sitting posture should avoid any offensive stretching of feet towards the deity; the feet should be tucked in towards the back.
OTHER MONUMENTS
While the surrounding portico of the shrine is an example of Thai craftsmanship, the perimeter of the temple complex has 12 open pavilions. These were built during the reign of Rama I. There is plethora of monuments in the temple complex. These are:Grand PalaceThe former residence of the King, the Grand Palace, adjoins the temple. The King makes use of this Grand Palace for ceremonial functions such as the Coronation Day. The King’s present residence is to the north of this Grand Palace and is known as the Chitlada Palace. The four structures surrounding the temple have history of their own. At the eastern end is the Borombhiman Hall (built in French architectural design), which was the residence of King Rama VI, now used as guest house for visiting foreign dignitaries. It has the dubious distinction of having been used as the operational headquarters and residence of General Chitpatima who attempted a coup, in 1981. The building to the west is the Amarindra hall, earlier a hall of Justice, now used for formal ceremonies. The Chakri Mahaprasat is the largest hall in the Grand Palace, built in 1882 by British architects, the architecture of which is fusion of Italian renaissance and Traditional Thai architecture. This style is called farang sai chada, (meaning: "Westerner wearing a Thai crown") as each wing has a shrine (mandap) crowned by a spire. Ashes of the Chakri kings (five ancestors) are enshrined in the largest of these shrines, also known as the pantheons, that were rebuilt after a fire in 1903 during Rama IV's reign. Ashes of the Chakri princess who could not become kings are enshrined in an adjoining hall. The throne room and the reception hall are on the first floor, while the ground floor houses a collection of weapons. The inner palace had the King’s harem (the practice was discontinued during King Rama VI's time who decreed the one wife rule), which was guarded by well trained female guards. Another hall in the palace is the 'Dusit hall' in Ratanokosin-style, which runs from east to west, which was initially an audience hall but now converted into a funerary hall for the Royal family. Royal family corpses are kept here for one year before they are cremated in a nearby field. There is also a garden which was laid during rama IV's reign. The garden depicts a "Thai mountain-and-woods-fable" mountain scenes where the coming of age ritual of shaving the topknot of the Prince is performed.PagodasThe temple grounds also depict three pagodas to its immediate north, which represent the changing centres of Buddhist influence. One such shrine to the west of the temple is the Phra Si Ratana Chedi, a 19th-century stupa built in Sri Lankan style enshrining ashes of the Buddha.Library
Rama I also built a library in Thai style, in the middle of the complex, known as the "Phra Mondop". The library houses an elegantly carved Ayutthaya-style mother-of-pearl doors, bookcases with the Tripitaka (sacred Buddhist manuscripts), human-and dragon-headed nagas (snakes), and images of Chakri kings.
During the 19th century, the Royal Pantheon was built in Khmer style to the east of the temple, which is kept open for only one day in year, in the month of October to commemorate the founding of the Chakri dynasty.
Model of Angkor WatThe temple complex also contains a model of Angkor Wat (the most sacred of all Cambodian shrines). In 1860, King Mongkut ordered his generals to lead 2,000 men to dismantle Angkor Wat and take it to Bangkok. Modern scholars suggested that the king wanted to show that Siam was still in control of Cambodia, as France was seeking to colonise Cambodia at that time. However, the king's order could not be fulfilled. A royal chronicle written by Lord Thiphakorawong (Kham Bunnag), then foreign minister, recorded that many Thai men fell ill after entering Cambodian wilderness. The chronicle also stated that forest-dwelling Khmer people ambushed the Thai army, killing many leading generals. King Mongkut then ordered the construction of the model within Wat Phra Kaew, instead of the real Angkor Wat that could not be brought to Bangkok. Mongkut died before he could see the model. Its construction was completed in the reign of his son, Chulalongkorn.Hermit statue
A hermit's bronze image, which is believed to have healing powers, is installed in a sala on the western side of the temple. It is near the entry gate. It is a black stone statue, considered a patron of medicine, before which relatives of the sick and infirm pay respects and make offerings of joss sticks, fruit, flowers, and candles.
EIGHT TOWERS
On the eastern side of the temple premises there are eight towers or prangs, each of a different colour. They were erected during the reign of Rama I and represent eight elements of Buddhism.
ELEPHANT STATUES
Statues of elephants, which symbolize independence and power, are seen all around the complex. As Thai kings fought wars mounted on elephants, it has become customary for parents to make their children circumambulate the elephant three times with the belief that that it would bring them strength. The head of an elephant statue is also rubbed for good luck; this act of the people is reflected in the smoothness of the surface of elephant statues here.
WIKIPEDIA
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Wat Phra Kaew (Thai: วัดพระแก้ว, rtgs: Wat Phra Kaeo, IPA: [wát pʰráʔ kɛ̂ːw], Pronunciation, English: Temple of the Emerald Buddha; full official name Wat Phra Si Rattana Satsadaram, Thai: วัดพระศรีรัตนศาสดาราม, IPA: [wát pʰráʔ sǐː rát.ta.náʔ sàːt.sa.daː.raːm]) is regarded as the most sacred Buddhist temple (wat) in Thailand. The Emerald Buddha housed in the temple is a potent religio-political symbol and the palladium (protective image) of Thai society. It is located in Phra Nakhon District, the historic centre of Bangkok, within the precincts of the Grand Palace.
The main building is the central phra ubosot, which houses the statue of the Emerald Buddha. According to legend, this Buddha image originated in India where the sage Nagasena prophesized that the Emerald Buddha would bring "prosperity and pre-eminence to each country in which it resides", the Emerald Buddha deified in the Wat Phra Kaew is therefore deeply revered and venerated in Thailand as the protector of the country. Historical records however dates its finding to Chiang Rai in the 15th century where, after it was relocated a number of times, it was finally taken to Thailand in the 18th century. It was enshrined in Bangkok at the Wat Phra Kaew temple in 1782 during the reign of Phutthayotfa Chulalok, King Rama I (1782–1809). This marked the beginning of the Chakri Dynasty of Thailand, whose present sovereign is Bhumibol Adulyadej, King Rama IX.
The Emerald Buddha, a dark green statue, is in a standing form, about 66 centimetres tall, carved from a single jade stone ("emerald" in Thai means deep green colour and not the specific stone). It is carved in the meditating posture in the style of the Lanna school of the northern Thailand. Except for the Thai King and, in his stead, the Crown Prince, no other persons are allowed to touch the statue. The King changes the cloak around the statue three times a year, corresponding to the summer, winter, and rainy seasons, an important ritual performed to usher good fortune to the country during each season.
HISTORY
In 1767, the Kingdom of Ayutthaya fell to the Burmese, and King Taksin then moved the capital to Thonburi where he built the old palace beside Wat Arun on the west bank of Chao Phraya River. In 1778, Taksin's army under the command of Chao Phraya Chakri (who later became Rama I) captured Vientiane and took the Emerald Buddha back to Thonburi.
In 1782, King Rama I succeeded to the throne and founded the Chakri Dynasty, and he decided to move the capital across the river to Bangkok as it would be better protected from attack. The site chosen for the palace is situated between two old wats, Wat Pho and Wat Mahathat, an area inhabited by Chinese residents who were then moved to the present Chinatown. He started the construction of the Grand Palace so that the palace may be ready for his coronation in 1785. Wat Phra Kaew, which has its own compound within the precinct of the palace, was built to house the Emerald Buddha, which is considered a sacred object that provides protection for the kingdom. Wat Phra Kaew was completed in 1784. The formal name of Wat Phra Kaeo is Phra Sri Rattana Satsadaram, which means "the residence of the Holy Jewel Buddha."
Wat Phra Kaew has undergone a number of renovations, restoration and additions in its history, particularly during the reign of King Rama III and Rama IV. Rama III started the renovations and rebuilding in 1831 for the 50th Anniversary of BangkoK of 1832, while Rama IV's restoration was completed by Rama V in time for the Bangkok Centennial celebrations in 1882. Further restoration was undertaken by Rama VII on Bangkok's 150th Anniversary in 1932, and by Rama IX for the 200th Anniversary in 1982.
EMERALD BUDDHA
It is not known when the statue of the Emerald Buddha was made, but it is generally believed that it was crafted in 14th-century Thailand. However, there are also claims that the statue originated in India or Sri Lanka. None of these theories can be firmly established as none of the historians could get a close look at the statue.
According to one account, the Emerald Buddha was found in Chiang Rai, Lanna in 1434, after a lightning storm struck a temple. The Buddha statue fell down and later became chipped, and the monks, after removing the stucco around the statue, discovered that the image was a perfectly made Buddha image from a solid piece of green jade. The image was moved a few time to various temples, first to Lampang, then to Chiang Mai, from where it was removed by prince Chao Chaiyasetthathirat to Luang Prabang, when his father died and he ascended the throne of both Lanna and Lan Xang, in 1551. The statue remained the it to his new capital of Lan Xang in Vientiane in the 1560s. The statue remained there for twelve years. King Chaiyasetthathirat then shifted it to his new capital of Lan Xang in Vientiane in the 1560s. He took the Emerald Buddha with him and the image remained in Vientiane for 214 years until 1778.
In the reign of King Taksin, Chao Phya Chakri (who later became Rama I) defeated Vientiane and moved the Emerald Buddha from Vientiane to Thonburi where it was installed in a shrine close to Wat Arun. When Chao Phra Chakri took over the throne and founded the Chakri Dynasty of the Rattanakosin Kingdom, he shifted his capital across the river to its present location in Bangkok. The Emerald Buddha was also moved across the river with pomp and pageantry and installed in the temple of Wat Phra Keaw.
LEGENDS
There a number of legends associated with the Emerald Buddha. It was said the iconic image of the Emerald Buddha was made by Nagasena, a saint in Pataliputra (present day Patna), India, who, with the help of Hindu god Vishnu and demigod Indra, had the Emerald Buddha image made. Nagasena predicted that:
The image of the Buddha is assuredly going to give to religion the most brilliant importance in five lands, that is in Lankadvipa (Sri Lanka), Ramalakka, Dvaravati, Chieng Mai and Lan Chang (Laos).
The Emerald Buddha image was taken to Sri Lanka after three hundred years in Pataliputra to save it during a civil war. In 457, King Anuruth of Burma sent a mission to Ceylon with a request for Buddhist scriptures and the Emerald Buddha, in order to promote Buddhism in his country. These requests were granted, but the ship lost its way in a storm during the return voyage and landed in Cambodia. When the Thais captured Angkor Wat in 1432 (following the ravage of the bubonic plague), the Emerald Buddha was taken to Ayutthaya, Kamphaeng Phet, Laos and finally Chiang Rai, where the ruler of the city hid it, and was later found.
ARCHITECTURE
Wat Phra Kaeo has a plethora of buildings within the precincts of the Grand Palace, which covers a total area of over 94.5 hectares. It has over 100 buildings with “200 years royal history and architectural experimentation” linked to it. The architectural style is named as Rattanakosin style (old Bangkok style). The main temple of the Emerald Buddha is very elegantly decorated and similar to the temple in ancient capital of Ayudhya. The roof is embellished with polished orange and green tiles, the pillars are inlaid in mosaic and the pediments are made of rich marble, installed around 18th century. The Emerald Buddha is deified over an elevated altar surrounded by large gilded decorations. While the upper part of this altar was part of the original construction, the base was added by King Rama III. Two images of the Buddha, which represent the first two kings of the Chakri dynasty, flank the main image. Over the years, the temple has retained its original design. However, minor improvements have been effected after its first erection during Rama I's reign; wood-work of the temple was replaced by King Rama III and King Chulalongkorn; during King Mongkut's reign, the elegant doors and windows and the copper plates on the floor were additions, Rama III refurbished the wall painting (indicative of the universe according to Buddhist cosmology) and several frescoes that display the various stages of the Buddha's life; three chambers were added on the western side by King Mongkut; in the chamber known as 'Phra Kromanusorn' at the northern end, images of Buddha have been installed in honour of the kings of Ayutthaya; and in the 19th century, In Khong, a famous painter executed the wall murals. The entry to the temple is from the third gate from the river pier.The entrance is guarded by a pair of yakshis (mythical giants – 5 metres high statues). The eponymous image Buddha in brilliant green colour is 66 centimetres (26 in) in height with a lap width of 48.3 centimetres. It is carved in a yogic position, known as Virasana (a meditation pose commonly seen in images in Thailand and also in South India, Sri Lanka and Southeast Asia). The pedestal on which the Emerald Buddha deified is decorated with Garuda (the mythical half-man half-bird form, a steed of Rama, who holds his mortal enemy Naga the serpent in his legs) motifs It is central to Thai Buddhism. The image made with a circular base has a smooth top-knot that is finished with a "dulled point marking at the top of the image". A third eye made in gold is inset over the elevated eyebrows of the image. The image appears divine and composed, with the eyes cast downward. The image has a small nose and mouth (mouth closed) and elongated ears. The hands are seen on the lap with palms facing upwards.
The entire complex, including the temples, is bounded by a compound wall which is one of the most prominent part of the wat is about 2 kilometres length. The compound walls are decorated with typically Thai murals, based on the Indian epic Ramayana. In Thai language these murals are known to form the Ramakian, the Thai national epic, which was written during the reign of Rama I. The epic stories formed the basic information to draw the paintings during the reign of King Rama I (1782–1809). These paintings are refurbished regularly. The murals, in 178 scenes, starting with the north gate of the temple illustrates the complete epic story of Ramayana sequentially, in a clockwise direction covering the entire compound wall. The murals serve to emphasise human values of honesty, faith, and devotion.
There are twelve salas that were built by Rama I, around the temple. They house interesting artefacts of regions such as Cambodia and Java. One of these salas had an inscription of Ramkamhaeng, which was shifted, in 1924, to the National Library. During the reign of King Mongkut, the Phra Gandharara – small chapel on the southwest corner – and a tall belfry were new additions.
WORSHIP AND CEREMONIES
Early in the Bangkok period, the Emerald Buddha used to be taken out of its temple and paraded in the streets to relieve the city and countryside of various calamities (such as plague and cholera). However, this practice was discontinued during Rama IV's reign as it was feared that the image could get damaged during the procession and also a practical line of thinking that Rama IV held "that diseases are caused by germs, not by evil spirits or the displeasure of the Buddha". The image also marks the changing of the seasons in Thailand, with the king presiding over the seasonal ceremonies.
Like many other Buddha statues in Thailand, the Emerald Buddha is dressed in a seasonal costume. It is a significant ritual held at this temple. In this ritual, dress of the deity is changed three times a year to correspond to the seasons. In summer it is a pointed crown of gold and jewels, and a set of jewelled ornaments that adorns the image from the shoulders to the ankles. In winter, a meshed dressing gown or drapery made of gold beads, which covered from the neck down like a poncho is used. During the rainy months, a top-knot headdress studded with gold, enamel and sapphires; the gold attire in the rainy season is draped over the left shoulder of the deity, only with the right shoulder left bare while gold ornaments embellish the image up to the ankles. The astrological dates for the ritual ceremonies, at the changing of the seasons, followed are in the 1st Waning Moon of Lunar Months 4, 8 and 12 (around March, July and November). The costume change ritual is performed by the Thai king who is the highest master of ceremonies for all Buddhist rites. On each occasion, the king himself "cleans the image by wiping away any dust that has collected and changing the headdress of the image". Then a king's royal attendant climbs up and performs the elaborate ritual of changing garments of the image as the king is chanting prayers to the deity. On this occasion, the king sprinkles water over the monks and the faithful who have assembled to witness the unique ritual and seeks blessings of the deity for good fortune during the upcoming season. The two sets of clothing not in use at any given time are kept on display in the nearby Pavilion of Regalia, Royal Decorations and Coins in the precincts of the Grand Palace. While Rama I initiated this ritual for the hot season and the rainy season, Rama III introduced the ritual for the winter season. The robes, which the image adorns, represents that of monks and King's depending on the season, a clear indication of highlighting its symbolic role "as Buddha and the King", which role is also enjoined on the Thai King who formally dresses the Emerald Buddha image.
A ceremony that is observed in the wat is the Chakri Day (begun on April 6, 1782), a national holiday to honour founding of the Chakri dynasty. On this day, the king attends the ceremony. The present king Rama IX, with his Queen, and entourage of the royal family, the Prime Minister, officials in the Ministry of Defence, and other government departments, first offer prayers at the Emerald Buddha temple. This is followed by visit to the pantheon to pay homage to the images of past Chakri rulers that are installed there.
The coronation ceremony, which marks the crowning of the king, is an important event of the Chakri dynasty. One such recent event took place when the present Rama IX was crowned the King. On this occasion, the King came to the Chapel Royal- the Wat Phra Keo – in a procession wearing a 'Great Crown'. After entering the chapel, the king made offerings of gold and silver flowers to the deity and also lighted candles. He also paid homage to the images of Buddha that represented the past kings of the dynasty. In the presence of assembled elite clergy of the kingdom, he took a formal vow of his religion and his steadfastness to 'Defend the Faith'.
RULES OF ENTRY AND CONDUCT
The sacred temples in Thailand follow a dress code, which is strictly followed. Men must wear long pants and sleeved shirts and shoes; women must wear long skirts. Visitors who arrive dressed otherwise may rent appropriate clothing items at the entry area of the temple. It is compulsory to remove the shoes before entering the temple, as a sign of respect of the Buddha, as is the practice in all other temples in Thailand. While offering prayers before the Buddha image, the sitting posture should avoid any offensive stretching of feet towards the deity; the feet should be tucked in towards the back.
OTHER MONUMENTS
While the surrounding portico of the shrine is an example of Thai craftsmanship, the perimeter of the temple complex has 12 open pavilions. These were built during the reign of Rama I. There is plethora of monuments in the temple complex. These are:Grand PalaceThe former residence of the King, the Grand Palace, adjoins the temple. The King makes use of this Grand Palace for ceremonial functions such as the Coronation Day. The King’s present residence is to the north of this Grand Palace and is known as the Chitlada Palace. The four structures surrounding the temple have history of their own. At the eastern end is the Borombhiman Hall (built in French architectural design), which was the residence of King Rama VI, now used as guest house for visiting foreign dignitaries. It has the dubious distinction of having been used as the operational headquarters and residence of General Chitpatima who attempted a coup, in 1981. The building to the west is the Amarindra hall, earlier a hall of Justice, now used for formal ceremonies. The Chakri Mahaprasat is the largest hall in the Grand Palace, built in 1882 by British architects, the architecture of which is fusion of Italian renaissance and Traditional Thai architecture. This style is called farang sai chada, (meaning: "Westerner wearing a Thai crown") as each wing has a shrine (mandap) crowned by a spire. Ashes of the Chakri kings (five ancestors) are enshrined in the largest of these shrines, also known as the pantheons, that were rebuilt after a fire in 1903 during Rama IV's reign. Ashes of the Chakri princess who could not become kings are enshrined in an adjoining hall. The throne room and the reception hall are on the first floor, while the ground floor houses a collection of weapons. The inner palace had the King’s harem (the practice was discontinued during King Rama VI's time who decreed the one wife rule), which was guarded by well trained female guards. Another hall in the palace is the 'Dusit hall' in Ratanokosin-style, which runs from east to west, which was initially an audience hall but now converted into a funerary hall for the Royal family. Royal family corpses are kept here for one year before they are cremated in a nearby field. There is also a garden which was laid during rama IV's reign. The garden depicts a "Thai mountain-and-woods-fable" mountain scenes where the coming of age ritual of shaving the topknot of the Prince is performed.PagodasThe temple grounds also depict three pagodas to its immediate north, which represent the changing centres of Buddhist influence. One such shrine to the west of the temple is the Phra Si Ratana Chedi, a 19th-century stupa built in Sri Lankan style enshrining ashes of the Buddha.Library
Rama I also built a library in Thai style, in the middle of the complex, known as the "Phra Mondop". The library houses an elegantly carved Ayutthaya-style mother-of-pearl doors, bookcases with the Tripitaka (sacred Buddhist manuscripts), human-and dragon-headed nagas (snakes), and images of Chakri kings.
During the 19th century, the Royal Pantheon was built in Khmer style to the east of the temple, which is kept open for only one day in year, in the month of October to commemorate the founding of the Chakri dynasty.
Model of Angkor WatThe temple complex also contains a model of Angkor Wat (the most sacred of all Cambodian shrines). In 1860, King Mongkut ordered his generals to lead 2,000 men to dismantle Angkor Wat and take it to Bangkok. Modern scholars suggested that the king wanted to show that Siam was still in control of Cambodia, as France was seeking to colonise Cambodia at that time. However, the king's order could not be fulfilled. A royal chronicle written by Lord Thiphakorawong (Kham Bunnag), then foreign minister, recorded that many Thai men fell ill after entering Cambodian wilderness. The chronicle also stated that forest-dwelling Khmer people ambushed the Thai army, killing many leading generals. King Mongkut then ordered the construction of the model within Wat Phra Kaew, instead of the real Angkor Wat that could not be brought to Bangkok. Mongkut died before he could see the model. Its construction was completed in the reign of his son, Chulalongkorn.Hermit statue
A hermit's bronze image, which is believed to have healing powers, is installed in a sala on the western side of the temple. It is near the entry gate. It is a black stone statue, considered a patron of medicine, before which relatives of the sick and infirm pay respects and make offerings of joss sticks, fruit, flowers, and candles.
EIGHT TOWERS
On the eastern side of the temple premises there are eight towers or prangs, each of a different colour. They were erected during the reign of Rama I and represent eight elements of Buddhism.
ELEPHANT STATUES
Statues of elephants, which symbolize independence and power, are seen all around the complex. As Thai kings fought wars mounted on elephants, it has become customary for parents to make their children circumambulate the elephant three times with the belief that that it would bring them strength. The head of an elephant statue is also rubbed for good luck; this act of the people is reflected in the smoothness of the surface of elephant statues here.
WIKIPEDIA
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I have been rigorously without a break shooting Chhath Puja on Juhu Beach since many years , this is one cultural feast connecting my thread of Hope and Hindutva a message of Peace to the migrants from Bihar in Mumbai..
The colors of Bihar in hope harmony are visible as a unilateral essence of mutual coexistence of the Biharis in Mumbai the state of Maharashtra that they have unduly adopted as home..and work effeciently and progressively for its development and growth contributing to its prsperity.
About Chhath Puja From Wikipedia
Chhath (Hindi: छठ, also called Dala Chhath) is an ancient Hindu festival dedicated to Surya, the Hindu Sun God, Surya, also known as Surya Shashti.[1] The Chhath Puja is performed in order to thank Surya for sustaining life on earth and to request the granting of certain wishes. The Sun, considered the god of energy and of the life-force, is worshiped during the Chhath fesival to promote well-being, prosperity and progress. In Hindu mythology, Sun worship is believed to help cure a variety of diseases, including leprosy, and helps ensure the longevity and prosperity of family members, friends, and elders.
The rituals of the festival are rigorous and are observed over a period of four days. They include holy bathing, fasting and abstaining from drinking water (Vratta), standing in water for long periods of time, and offering prashad (prayer offerings) and aragh to the setting and rising sun.
Although it is observed most elaborately in Bihar, Jharkhand and the Terai regions of Nepal in modern times, and is more prevalent in areas where migrants from those areas have a presence, it is celebrated in all regions and major urban centers in India. The festival is celebrated in the regions including but not exclusive to the northeast region of India, Madhya Pradesh, Uttar Pradesh, Chhattisgarh, Chandigarh, Gujarat,[2] Delhi,[3] Mumbai[4] and Mauritius.[5]
Chhath puja is performed on Kartik Shukala Shashti, which is the sixth day of the month of Kartik in the Hindu Calendar. This falls typically in the month of October or November in the Gregorian Calendar.
It is also celebrated in the summer (March–April), on Chaitra Shashti, some days after Holi; this event is called Chaiti Chhath.[6] The former is more popular because winter is the usual festive season in North India, and Chhath, being an arduous observance, requiring the worshipers to fast without water for around 36 hours continuously, is easier to undertake in the Indian winters.
It is believed that the ritual of Chhath puja may even predate the ancient Vedas texts, as the Rigveda contains hymns worshiping the Sun god and describes similar rituals. The rituals also find reference in the Sanskrit epic poem Mahābhārata in which Draupadi is depicted as observing similar rites.
In the poem, Draupadi and the Pandavas, rulers of Hastinapur (modern Delhi), performed the Chhath ritual on the advice of noble sage Dhaumya. Through her worship of the Sun God, Draupadi was not only able to solve her immediate problems, but also helped the Pandavas later regain their lost kingdom.
It is also believed that Chhath was started by Karna, the son of Surya Putra Karna who ruled over the Anga Desh (present day Bhagalpur district of Bihar) during the Mahabharat Age. He was a great warrior and fought against the Pandavas in the Kurukshetra War.
Its yogic/scientific history dates back to the Vedic times. The rishis of yore used this method to remain without any external intake of food as they were able to obtain energy directly from the sun's rays. This was done through the Chhath method.[8]
[edit] Rituals and traditions
Chhath is a ritual bathing festival that follows a period of abstinence and ritual segregation of the worshiper from the main household for four days. During this period, the worshiper observes ritual purity, and sleeps on the floor on a single blanket.
This is the only holy festival which has no involvement of any pandit (priest). The devotees offer their prayers to the setting sun and then the rising sun in celebrating its glory as the cycle of birth starts with death. It is seen as the most glorious form of Sun worship.
Bihar has a number of Sun temples, flanked by a surajkund or sacred pool of the Sun, forming a popular venue for the celebration of this festival.
The main worshipers, called Parvaitin (from Sanskrit parv, meaning 'occasion' or 'festival'), are usually women. However, a large number of men also observe this festival. The parvaitin pray for the well-being of their family, for prosperity and for offspring. Once a family starts performing Chhatt Puja, it is their duty to perform it every year and to pass it on to the following generations. The festival is skipped only if there happens to be a death in the family that year.
The prasad offerings include sweets and fruit offered in small bamboo winnows. The food is strictly vegetarian and it is cooked without salt, onions or garlic. Emphasis is put on maintaining the purity of the food.
[edit] The four days Of Chhath Puja
Day 1:
Nahakha (literally, bathe and eat):
On the first day of Chhath Puja, the devotees take a dip, preferably in the holy river Ganges, and carry home the holy water of the river Ganges to prepare the offerings. The house and surroundings are scrupulously cleaned. The parvaitin allows themselves only one meal on this day.
Day 2: Kharna (the day before Chhath):
On Panchami, the day before Chhath, the parvaitins observe a fast for the whole day, which ends in the evening a little after sunset. Just after the worship of earth, the offerings of Rasiao-kheer (rice delicacy), puris (deep-fried puffs of wheat flour) and bananas, are distributed among family and friends. From this day onwards, for the next 36 hours, the parvaitin goes on a fast without water.
Day 3: Chhath Sanjhiya Arghya (evening offerings):
The day is spent preparing the prasad (offerings) at home. On the eve of this day, the entire household accompanies the parvaitins to a riverbank, pond or a common large water body to make the offerings (Aragh) to the setting sun. It is during this phase of Chhath Puja that the devotees offer prayers to the setting sun.
The occasion is almost a carnival. Besides the parvaitin, there are friends and family, and numerous participants and onlookers, all willing to help and receive the blessings of the worshipper. Ritual rendition of regional folk songs, carried on through oral transmission from mothers and mothers-in-law to daughters and daughters-in-law, are sung on this occasion.
The folk songs sung on the evening of Chhath reflect the culture, social structure, mythology and history of Bihar and Uttar Pradesh. Nowadays, modern Chhath songs, largely Bollywood film remixes, have caught on, but the old tradition still goes strong with a great degree of sanctity. The three main linguistic regions of Bihar (the Maithili, the Magadhi, and the Bhojpuri), and all the various dialects associated with these, have different folk songs; but have an underlying unity in their dedicated to Chhath. The minor nuances of the Chhath rituals, such as in the Kharna ritual, vary from region to region and across families, but still there is a fundamental similarity.
Kosi: On the night of day three, a colorful event of Kosi is held. Here, lighted earthen lamps are kept under a canopy of five sugarcane sticks. The five sticks signify the human body made of Panchatattva (the five great elements - earth, water, fire, air and ether). This is a symbolic ritual in Chhath Puja, performed especially in those families where marriage or childbirth has taken place recently. The lighted lamps signify the solar energy sustaining the human being. People perform this ritual at home, during late evening on day three after making the offering to the setting sun. After that, it is done at the banks of the river on day four before making the offerings to the rising sun.
Day 4: Parna (the day after Chhath)
Bihaniya Aragh (next morning offerings): On the final day of Chhath Puja, the devotees, along with family and friends, go to the riverbank before sunrise, in order to make the offerings (Aragh) to the rising sun. The festival ends with the breaking of the fast by the parvaitin and friends visiting the houses of the devotees to receive the prashad. Witnessing Chhath being celebrated at the crack of the dawn on a river bank is a beautiful, elating spiritual experience connecting the modern Indian to his ancient cultural roots.
[edit] Yogic Viewpoint
There is also a yogic process of Chhath that may have been associated with the religious observance of Chhath puja, but the current religious observers of Chhath puja do not refer to the yogic process and may not even be aware of it.
[edit] The Yogic Philosophy of Chhath
According to yogic philosophy, the physical bodies of all the living organisms are highly sophisticated energy conducting channels. The solar bio-electricity starts flowing in the human body when it is exposed to solar radiations of specific wavelengths. Under particular physical and mental conditions, the absorption and conduction of this solar-bio-electricity increases. The processes and the rituals of the Chhath puja aim at preparing the body and the mind of the Vratti (devotee) for the process of cosmic solar energy infusion.[citation needed]
The scientific process similar to Chhath was used by the Rishis of yore for carrying out their austerities without any intake of solid or liquid diet. Using a process similar to the Chhath puja, they were able to absorb the energy needed for sustenance directly from the sun, instead of taking it indirectly through food and water.
The retina is a kind of photoelectric material, which emits subtle energy when exposed to light. Hence, very subtle electric energy starts flowing from the retina. This energy (photo-bio-electricity) is transmitted from the retina to the pineal gland by the optic nerves connecting the retina to the pineal gland, leading to its activation. The pineal gland is in close proximity with the pituitary and hypothalamus glands (together, three glands are called Triveni) due to which, the energy generated in this process starts impacting these glands. Consequently, the pranic activity becomes uniform, giving the Vratti good health and a calm mind.
[edit] Stages of Chhath (Conscious Photoenergization Process)
According to Yoga philosophy, the process of Chhath is divided into six stages of the Conscious Cosmic Solar Energy Infusion Technique (Conscious Photoenergization Process).[9]
Stage 1: Fasting and the discipline of cleanliness leads to detoxification of the body and mind. This stage prepares the body and mind of the Vratti (devotee) to receive the cosmic solar energy.
Stage 2: Standing in a water body with half the body (navel deep) in the water minimizes the leak of energy and helps the prana (psychic energy) to move up the sushumna (psychic channel in the spine).
Stage 3: Cosmic Solar Energy enters the Vratti’s pineal, pituitary and hypothalamus glands (Triveni complex) through the retina and optic nerves.
Stage 4: Activation of Triveni tri-glandular complex (pineal, pituitary and hypothalamus).
Stage 5: A kind of polarization of happens in the spine, which results in the Vratti’s gross and subtle bodies getting transformed into a cosmic powerhouse. This can also lead to the awakening of the latent psychic energy popularly known as the Kundalini Shakti.
Stage 6: The body of the Vratti (devotee) becomes a channel which conducts, recycles and transmits the energy into the entire universe.
[edit] Benefits of Chhath process
The Chhath process results in detoxification
The Chhath process stresses mental discipline. The discipline of mental purity is a result of this work. By employing a number of rituals, the vrattis focus on maintaining the cleanliness of the offerings and environment. Cleanliness is the most dominant thought that prevails in the minds of the devotees during Chhath.ÀÀÀÀÀÀ
This has a great detoxification effect on the body and the mind as mental moods can result in biochemical changes. Now comes the physical detoxification. The fasting paves the way for detoxification at a material level.
Detoxification helps in regularizing the flow of prana and makes the person more energetic. The natural immune system of the body spends much of its energy in fighting the toxins present in the body. By using the detoxification methods such as pranayam, meditation, yoga and Chhath practices, the amount of toxins present in the body can be reduced to a great extent. Thus, with reduction in the amount of toxins, the expenditure of energy also reduces and you feel more energetic. It improves the appearance of the skin. The eyesight can improve and the ageing process of the body slows down.
[edit] Benefits of Chhath Puja
Photo-electro-chemical effect: physical benefits
1.The Chhath practice improves the immunity of the Vratti’s body.
2.Antiseptic effect: Safe radiation of sunlight can help cure fungal and bacterial infections of the skin.
3.Raktavardhak (increase in fighting power of blood): As a consequence of the practice of Chhath, the energy infused in the blood stream improves the performance of white blood cells.
4.The solar energy has a great influence on the glands, which results in balanced secretion of hormones.
5.Energy requirements are met by the solar energy directly. This will further detoxify the body.
Photo-electro-psychic effects: mental benefits
1.A state of creative calmness will prevails in the mind.
2.To a great extent, all negative responses have their origin in the disturbed flow of prana. With the pranic flow regularized, the duration and frequency of occurrences of anger, jealousy, and other negative emotions will be reduced.
3.With patient and sincere practice, the psychic powers like intuition, healing, and telepathy awaken. This depends on the concentration with which the practice is undertaken.
[edit] Daily sun meditation (Chhath process)
In the fast lifestyle of the present times, it may not be possible to follow the Chhath process very often. The detoxification can be undertaken through pranayam, yoga, meditation and Conscious Photoenergization Process known as Chhath Dhyan Sadhana (CDS).
Chhath Dhyan Sadhana (CDS): Conscious Photoenergization Process
Assume a comfortable position (standing or sitting) with back and spine straight. With eyes closed, face the Sun. Inhale completely, as slowly as possible. Do not strain in making the breathing slow. Maintain your comfort level. As you breath in, visualize (feelingly experience) the cosmic solar energy entering through your eyes and moving to the pineal gland through optic nerves and charging the pineal–pituitary–hypothalamus complex. Now, as you exhale, visualize the cosmic solar energy flowing down the pineal gland and spreading throughout your body with a revitalizing effect.
Thus, the process starts with inhalation and ends in exhalation. This constitutes one round. It is suggested to start with five rounds (two minutes), and increase if time permits. On completion of the practice, thank the Sun for bestowing upon you the life giving solar energy. Thereafter, sit quietly for a minute, observing the good things in the environment around.
CDS should be practiced within one-hour window after sunrise or within one-hour window before sunset. Any person of any age can practice CDS. If you wish to practice CDS at any time other than sunrise or sunset, do not practice it in front of Sun. You can however, practice CDS in a room. Even a bed-ridden person can try and consciously draw in the solar energy while lying on the bed. With regular practice, he/she will notice an improvement in physical and mental health. For those who are not comfortable facing the sun, they can practice the technique in any room having proper ventilation. If you have time, you can also practice twice a day. Do not hurry in increasing the number of rounds, as there is no shortcut to success in this method. The nervous system of the body takes its own time in adapting and to be able to receive the energy.
Significance of emphasis on sunrise and Sunset periods
Only sunrise and sunset are the periods during which the majority of humans can safely obtain the solar energy directly from the Sun. However, there may be some exceptions. That is why, in Chhath puja, there is a tradition of offering Arghya to the Sun in late evening and in early morning. During these phases (one hour window after sunrise and before sunset), the ultraviolet radiation levels remain in safe limits.
Wat Phra Kaew (Thai: วัดพระแก้ว, rtgs: Wat Phra Kaeo, IPA: [wát pʰráʔ kɛ̂ːw], Pronunciation, English: Temple of the Emerald Buddha; full official name Wat Phra Si Rattana Satsadaram, Thai: วัดพระศรีรัตนศาสดาราม, IPA: [wát pʰráʔ sǐː rát.ta.náʔ sàːt.sa.daː.raːm]) is regarded as the most sacred Buddhist temple (wat) in Thailand. The Emerald Buddha housed in the temple is a potent religio-political symbol and the palladium (protective image) of Thai society. It is located in Phra Nakhon District, the historic centre of Bangkok, within the precincts of the Grand Palace.
The main building is the central phra ubosot, which houses the statue of the Emerald Buddha. According to legend, this Buddha image originated in India where the sage Nagasena prophesized that the Emerald Buddha would bring "prosperity and pre-eminence to each country in which it resides", the Emerald Buddha deified in the Wat Phra Kaew is therefore deeply revered and venerated in Thailand as the protector of the country. Historical records however dates its finding to Chiang Rai in the 15th century where, after it was relocated a number of times, it was finally taken to Thailand in the 18th century. It was enshrined in Bangkok at the Wat Phra Kaew temple in 1782 during the reign of Phutthayotfa Chulalok, King Rama I (1782–1809). This marked the beginning of the Chakri Dynasty of Thailand, whose present sovereign is Bhumibol Adulyadej, King Rama IX.
The Emerald Buddha, a dark green statue, is in a standing form, about 66 centimetres tall, carved from a single jade stone ("emerald" in Thai means deep green colour and not the specific stone). It is carved in the meditating posture in the style of the Lanna school of the northern Thailand. Except for the Thai King and, in his stead, the Crown Prince, no other persons are allowed to touch the statue. The King changes the cloak around the statue three times a year, corresponding to the summer, winter, and rainy seasons, an important ritual performed to usher good fortune to the country during each season.
HISTORY
In 1767, the Kingdom of Ayutthaya fell to the Burmese, and King Taksin then moved the capital to Thonburi where he built the old palace beside Wat Arun on the west bank of Chao Phraya River. In 1778, Taksin's army under the command of Chao Phraya Chakri (who later became Rama I) captured Vientiane and took the Emerald Buddha back to Thonburi.
In 1782, King Rama I succeeded to the throne and founded the Chakri Dynasty, and he decided to move the capital across the river to Bangkok as it would be better protected from attack. The site chosen for the palace is situated between two old wats, Wat Pho and Wat Mahathat, an area inhabited by Chinese residents who were then moved to the present Chinatown. He started the construction of the Grand Palace so that the palace may be ready for his coronation in 1785. Wat Phra Kaew, which has its own compound within the precinct of the palace, was built to house the Emerald Buddha, which is considered a sacred object that provides protection for the kingdom. Wat Phra Kaew was completed in 1784. The formal name of Wat Phra Kaeo is Phra Sri Rattana Satsadaram, which means "the residence of the Holy Jewel Buddha."
Wat Phra Kaew has undergone a number of renovations, restoration and additions in its history, particularly during the reign of King Rama III and Rama IV. Rama III started the renovations and rebuilding in 1831 for the 50th Anniversary of BangkoK of 1832, while Rama IV's restoration was completed by Rama V in time for the Bangkok Centennial celebrations in 1882. Further restoration was undertaken by Rama VII on Bangkok's 150th Anniversary in 1932, and by Rama IX for the 200th Anniversary in 1982.
EMERALD BUDDHA
It is not known when the statue of the Emerald Buddha was made, but it is generally believed that it was crafted in 14th-century Thailand. However, there are also claims that the statue originated in India or Sri Lanka. None of these theories can be firmly established as none of the historians could get a close look at the statue.
According to one account, the Emerald Buddha was found in Chiang Rai, Lanna in 1434, after a lightning storm struck a temple. The Buddha statue fell down and later became chipped, and the monks, after removing the stucco around the statue, discovered that the image was a perfectly made Buddha image from a solid piece of green jade. The image was moved a few time to various temples, first to Lampang, then to Chiang Mai, from where it was removed by prince Chao Chaiyasetthathirat to Luang Prabang, when his father died and he ascended the throne of both Lanna and Lan Xang, in 1551. The statue remained the it to his new capital of Lan Xang in Vientiane in the 1560s. The statue remained there for twelve years. King Chaiyasetthathirat then shifted it to his new capital of Lan Xang in Vientiane in the 1560s. He took the Emerald Buddha with him and the image remained in Vientiane for 214 years until 1778.
In the reign of King Taksin, Chao Phya Chakri (who later became Rama I) defeated Vientiane and moved the Emerald Buddha from Vientiane to Thonburi where it was installed in a shrine close to Wat Arun. When Chao Phra Chakri took over the throne and founded the Chakri Dynasty of the Rattanakosin Kingdom, he shifted his capital across the river to its present location in Bangkok. The Emerald Buddha was also moved across the river with pomp and pageantry and installed in the temple of Wat Phra Keaw.
LEGENDS
There a number of legends associated with the Emerald Buddha. It was said the iconic image of the Emerald Buddha was made by Nagasena, a saint in Pataliputra (present day Patna), India, who, with the help of Hindu god Vishnu and demigod Indra, had the Emerald Buddha image made. Nagasena predicted that:
The image of the Buddha is assuredly going to give to religion the most brilliant importance in five lands, that is in Lankadvipa (Sri Lanka), Ramalakka, Dvaravati, Chieng Mai and Lan Chang (Laos).
The Emerald Buddha image was taken to Sri Lanka after three hundred years in Pataliputra to save it during a civil war. In 457, King Anuruth of Burma sent a mission to Ceylon with a request for Buddhist scriptures and the Emerald Buddha, in order to promote Buddhism in his country. These requests were granted, but the ship lost its way in a storm during the return voyage and landed in Cambodia. When the Thais captured Angkor Wat in 1432 (following the ravage of the bubonic plague), the Emerald Buddha was taken to Ayutthaya, Kamphaeng Phet, Laos and finally Chiang Rai, where the ruler of the city hid it, and was later found.
ARCHITECTURE
Wat Phra Kaeo has a plethora of buildings within the precincts of the Grand Palace, which covers a total area of over 94.5 hectares. It has over 100 buildings with “200 years royal history and architectural experimentation” linked to it. The architectural style is named as Rattanakosin style (old Bangkok style). The main temple of the Emerald Buddha is very elegantly decorated and similar to the temple in ancient capital of Ayudhya. The roof is embellished with polished orange and green tiles, the pillars are inlaid in mosaic and the pediments are made of rich marble, installed around 18th century. The Emerald Buddha is deified over an elevated altar surrounded by large gilded decorations. While the upper part of this altar was part of the original construction, the base was added by King Rama III. Two images of the Buddha, which represent the first two kings of the Chakri dynasty, flank the main image. Over the years, the temple has retained its original design. However, minor improvements have been effected after its first erection during Rama I's reign; wood-work of the temple was replaced by King Rama III and King Chulalongkorn; during King Mongkut's reign, the elegant doors and windows and the copper plates on the floor were additions, Rama III refurbished the wall painting (indicative of the universe according to Buddhist cosmology) and several frescoes that display the various stages of the Buddha's life; three chambers were added on the western side by King Mongkut; in the chamber known as 'Phra Kromanusorn' at the northern end, images of Buddha have been installed in honour of the kings of Ayutthaya; and in the 19th century, In Khong, a famous painter executed the wall murals. The entry to the temple is from the third gate from the river pier.The entrance is guarded by a pair of yakshis (mythical giants – 5 metres high statues). The eponymous image Buddha in brilliant green colour is 66 centimetres (26 in) in height with a lap width of 48.3 centimetres. It is carved in a yogic position, known as Virasana (a meditation pose commonly seen in images in Thailand and also in South India, Sri Lanka and Southeast Asia). The pedestal on which the Emerald Buddha deified is decorated with Garuda (the mythical half-man half-bird form, a steed of Rama, who holds his mortal enemy Naga the serpent in his legs) motifs It is central to Thai Buddhism. The image made with a circular base has a smooth top-knot that is finished with a "dulled point marking at the top of the image". A third eye made in gold is inset over the elevated eyebrows of the image. The image appears divine and composed, with the eyes cast downward. The image has a small nose and mouth (mouth closed) and elongated ears. The hands are seen on the lap with palms facing upwards.
The entire complex, including the temples, is bounded by a compound wall which is one of the most prominent part of the wat is about 2 kilometres length. The compound walls are decorated with typically Thai murals, based on the Indian epic Ramayana. In Thai language these murals are known to form the Ramakian, the Thai national epic, which was written during the reign of Rama I. The epic stories formed the basic information to draw the paintings during the reign of King Rama I (1782–1809). These paintings are refurbished regularly. The murals, in 178 scenes, starting with the north gate of the temple illustrates the complete epic story of Ramayana sequentially, in a clockwise direction covering the entire compound wall. The murals serve to emphasise human values of honesty, faith, and devotion.
There are twelve salas that were built by Rama I, around the temple. They house interesting artefacts of regions such as Cambodia and Java. One of these salas had an inscription of Ramkamhaeng, which was shifted, in 1924, to the National Library. During the reign of King Mongkut, the Phra Gandharara – small chapel on the southwest corner – and a tall belfry were new additions.
WORSHIP AND CEREMONIES
Early in the Bangkok period, the Emerald Buddha used to be taken out of its temple and paraded in the streets to relieve the city and countryside of various calamities (such as plague and cholera). However, this practice was discontinued during Rama IV's reign as it was feared that the image could get damaged during the procession and also a practical line of thinking that Rama IV held "that diseases are caused by germs, not by evil spirits or the displeasure of the Buddha". The image also marks the changing of the seasons in Thailand, with the king presiding over the seasonal ceremonies.
Like many other Buddha statues in Thailand, the Emerald Buddha is dressed in a seasonal costume. It is a significant ritual held at this temple. In this ritual, dress of the deity is changed three times a year to correspond to the seasons. In summer it is a pointed crown of gold and jewels, and a set of jewelled ornaments that adorns the image from the shoulders to the ankles. In winter, a meshed dressing gown or drapery made of gold beads, which covered from the neck down like a poncho is used. During the rainy months, a top-knot headdress studded with gold, enamel and sapphires; the gold attire in the rainy season is draped over the left shoulder of the deity, only with the right shoulder left bare while gold ornaments embellish the image up to the ankles. The astrological dates for the ritual ceremonies, at the changing of the seasons, followed are in the 1st Waning Moon of Lunar Months 4, 8 and 12 (around March, July and November). The costume change ritual is performed by the Thai king who is the highest master of ceremonies for all Buddhist rites. On each occasion, the king himself "cleans the image by wiping away any dust that has collected and changing the headdress of the image". Then a king's royal attendant climbs up and performs the elaborate ritual of changing garments of the image as the king is chanting prayers to the deity. On this occasion, the king sprinkles water over the monks and the faithful who have assembled to witness the unique ritual and seeks blessings of the deity for good fortune during the upcoming season. The two sets of clothing not in use at any given time are kept on display in the nearby Pavilion of Regalia, Royal Decorations and Coins in the precincts of the Grand Palace. While Rama I initiated this ritual for the hot season and the rainy season, Rama III introduced the ritual for the winter season. The robes, which the image adorns, represents that of monks and King's depending on the season, a clear indication of highlighting its symbolic role "as Buddha and the King", which role is also enjoined on the Thai King who formally dresses the Emerald Buddha image.
A ceremony that is observed in the wat is the Chakri Day (begun on April 6, 1782), a national holiday to honour founding of the Chakri dynasty. On this day, the king attends the ceremony. The present king Rama IX, with his Queen, and entourage of the royal family, the Prime Minister, officials in the Ministry of Defence, and other government departments, first offer prayers at the Emerald Buddha temple. This is followed by visit to the pantheon to pay homage to the images of past Chakri rulers that are installed there.
The coronation ceremony, which marks the crowning of the king, is an important event of the Chakri dynasty. One such recent event took place when the present Rama IX was crowned the King. On this occasion, the King came to the Chapel Royal- the Wat Phra Keo – in a procession wearing a 'Great Crown'. After entering the chapel, the king made offerings of gold and silver flowers to the deity and also lighted candles. He also paid homage to the images of Buddha that represented the past kings of the dynasty. In the presence of assembled elite clergy of the kingdom, he took a formal vow of his religion and his steadfastness to 'Defend the Faith'.
RULES OF ENTRY AND CONDUCT
The sacred temples in Thailand follow a dress code, which is strictly followed. Men must wear long pants and sleeved shirts and shoes; women must wear long skirts. Visitors who arrive dressed otherwise may rent appropriate clothing items at the entry area of the temple. It is compulsory to remove the shoes before entering the temple, as a sign of respect of the Buddha, as is the practice in all other temples in Thailand. While offering prayers before the Buddha image, the sitting posture should avoid any offensive stretching of feet towards the deity; the feet should be tucked in towards the back.
OTHER MONUMENTS
While the surrounding portico of the shrine is an example of Thai craftsmanship, the perimeter of the temple complex has 12 open pavilions. These were built during the reign of Rama I. There is plethora of monuments in the temple complex. These are:Grand PalaceThe former residence of the King, the Grand Palace, adjoins the temple. The King makes use of this Grand Palace for ceremonial functions such as the Coronation Day. The King’s present residence is to the north of this Grand Palace and is known as the Chitlada Palace. The four structures surrounding the temple have history of their own. At the eastern end is the Borombhiman Hall (built in French architectural design), which was the residence of King Rama VI, now used as guest house for visiting foreign dignitaries. It has the dubious distinction of having been used as the operational headquarters and residence of General Chitpatima who attempted a coup, in 1981. The building to the west is the Amarindra hall, earlier a hall of Justice, now used for formal ceremonies. The Chakri Mahaprasat is the largest hall in the Grand Palace, built in 1882 by British architects, the architecture of which is fusion of Italian renaissance and Traditional Thai architecture. This style is called farang sai chada, (meaning: "Westerner wearing a Thai crown") as each wing has a shrine (mandap) crowned by a spire. Ashes of the Chakri kings (five ancestors) are enshrined in the largest of these shrines, also known as the pantheons, that were rebuilt after a fire in 1903 during Rama IV's reign. Ashes of the Chakri princess who could not become kings are enshrined in an adjoining hall. The throne room and the reception hall are on the first floor, while the ground floor houses a collection of weapons. The inner palace had the King’s harem (the practice was discontinued during King Rama VI's time who decreed the one wife rule), which was guarded by well trained female guards. Another hall in the palace is the 'Dusit hall' in Ratanokosin-style, which runs from east to west, which was initially an audience hall but now converted into a funerary hall for the Royal family. Royal family corpses are kept here for one year before they are cremated in a nearby field. There is also a garden which was laid during rama IV's reign. The garden depicts a "Thai mountain-and-woods-fable" mountain scenes where the coming of age ritual of shaving the topknot of the Prince is performed.PagodasThe temple grounds also depict three pagodas to its immediate north, which represent the changing centres of Buddhist influence. One such shrine to the west of the temple is the Phra Si Ratana Chedi, a 19th-century stupa built in Sri Lankan style enshrining ashes of the Buddha.Library
Rama I also built a library in Thai style, in the middle of the complex, known as the "Phra Mondop". The library houses an elegantly carved Ayutthaya-style mother-of-pearl doors, bookcases with the Tripitaka (sacred Buddhist manuscripts), human-and dragon-headed nagas (snakes), and images of Chakri kings.
During the 19th century, the Royal Pantheon was built in Khmer style to the east of the temple, which is kept open for only one day in year, in the month of October to commemorate the founding of the Chakri dynasty.
Model of Angkor WatThe temple complex also contains a model of Angkor Wat (the most sacred of all Cambodian shrines). In 1860, King Mongkut ordered his generals to lead 2,000 men to dismantle Angkor Wat and take it to Bangkok. Modern scholars suggested that the king wanted to show that Siam was still in control of Cambodia, as France was seeking to colonise Cambodia at that time. However, the king's order could not be fulfilled. A royal chronicle written by Lord Thiphakorawong (Kham Bunnag), then foreign minister, recorded that many Thai men fell ill after entering Cambodian wilderness. The chronicle also stated that forest-dwelling Khmer people ambushed the Thai army, killing many leading generals. King Mongkut then ordered the construction of the model within Wat Phra Kaew, instead of the real Angkor Wat that could not be brought to Bangkok. Mongkut died before he could see the model. Its construction was completed in the reign of his son, Chulalongkorn.Hermit statue
A hermit's bronze image, which is believed to have healing powers, is installed in a sala on the western side of the temple. It is near the entry gate. It is a black stone statue, considered a patron of medicine, before which relatives of the sick and infirm pay respects and make offerings of joss sticks, fruit, flowers, and candles.
EIGHT TOWERS
On the eastern side of the temple premises there are eight towers or prangs, each of a different colour. They were erected during the reign of Rama I and represent eight elements of Buddhism.
ELEPHANT STATUES
Statues of elephants, which symbolize independence and power, are seen all around the complex. As Thai kings fought wars mounted on elephants, it has become customary for parents to make their children circumambulate the elephant three times with the belief that that it would bring them strength. The head of an elephant statue is also rubbed for good luck; this act of the people is reflected in the smoothness of the surface of elephant statues here.
WIKIPEDIA
Regular viewers will recognize some similarities to previous maps, most notably, income, population density, education and high-speed Internet access.
This map was created by the Martin Prosperity Institute, in conjunction with Lumosity - a cognitive neuroscience research & development firm with ties to USCF, Harvard, Stanford, Berkely, and others, that builds software tools for improving brain health and performance.
The metric developed by Lumos Labs was based on cognitive training and tracking software "Lumosity" seeks to track “brain performance” or cognitive capacity of cities in a more direct way by measuring the cognitive performance of more than one million users in the United States who use their games against their location using IP geolocation software.
The analysis controlled for age, so the reason the cities score well is not simply because they have many young people. Instead, the analysis seems to show that users living in university communities tend to perform better than users of the same age in other locations.
America’s 25 brainiest metros, according to Lumosity’s metrics:
1.) Charlottesville, VA
2.) Lafayette, IN
3.) Anchorage, AK
4.) Madison, WI
5.) San Francisco-Oakland-San Jose, CA
6.) Cedar Rapids-Waterloo-Iowa City & Dubuque, IA
7.) Honolulu, HI
8.) Johnstown-Altoona, PA
9.) Champaign & Springfield-Decatur, IL
10.) Minneapolis-St. Paul, MN
11.) Boston-Manchester (MA/NH)
12.) Austin, TX
13.) Rochester, NY
14.) Gainesville, FL
15.) Fargo-Valley City, ND
16.) Lansing, MI
17.) Santa Barbara-Santa Maria-San Luis Obispo, CA
18.) Burlington-Plattsburgh (VT/NY)
19.) Pittsburgh, PA
20.) Syracuse, NY
21.) Baton Rouge, LA
22.) Columbia-Jefferson City, MO
23.) La Crosse-Eau Claire, WI
24.) Harrisburg-Lancaster-Lebanon-York, PA
25.) Springfield-Holyoke, MA
The Prosperity Institute is the world’s leading think-tank on the role of sub-national factors – location, place and city-regions – in global economic prosperity. We take an integrated view of prosperity, looking beyond economic measures to include the importance of quality of place and the development of people’s creative potential. The Institute conducts relevant research to shape debate about economic prosperity and to inform private, public and civic decision-making at the highest levels. Headquartered at the MaRS Centre in downtown Toronto, they are affiliated with the Rotman School of Management at the University of Toronto. They also serve as a special resource to the province of Ontario and the greater Toronto region.
Wat Phra Kaew (Thai: วัดพระแก้ว, rtgs: Wat Phra Kaeo, IPA: [wát pʰráʔ kɛ̂ːw], Pronunciation, English: Temple of the Emerald Buddha; full official name Wat Phra Si Rattana Satsadaram, Thai: วัดพระศรีรัตนศาสดาราม, IPA: [wát pʰráʔ sǐː rát.ta.náʔ sàːt.sa.daː.raːm]) is regarded as the most sacred Buddhist temple (wat) in Thailand. The Emerald Buddha housed in the temple is a potent religio-political symbol and the palladium (protective image) of Thai society. It is located in Phra Nakhon District, the historic centre of Bangkok, within the precincts of the Grand Palace.
The main building is the central phra ubosot, which houses the statue of the Emerald Buddha. According to legend, this Buddha image originated in India where the sage Nagasena prophesized that the Emerald Buddha would bring "prosperity and pre-eminence to each country in which it resides", the Emerald Buddha deified in the Wat Phra Kaew is therefore deeply revered and venerated in Thailand as the protector of the country. Historical records however dates its finding to Chiang Rai in the 15th century where, after it was relocated a number of times, it was finally taken to Thailand in the 18th century. It was enshrined in Bangkok at the Wat Phra Kaew temple in 1782 during the reign of Phutthayotfa Chulalok, King Rama I (1782–1809). This marked the beginning of the Chakri Dynasty of Thailand, whose present sovereign is Bhumibol Adulyadej, King Rama IX.
The Emerald Buddha, a dark green statue, is in a standing form, about 66 centimetres tall, carved from a single jade stone ("emerald" in Thai means deep green colour and not the specific stone). It is carved in the meditating posture in the style of the Lanna school of the northern Thailand. Except for the Thai King and, in his stead, the Crown Prince, no other persons are allowed to touch the statue. The King changes the cloak around the statue three times a year, corresponding to the summer, winter, and rainy seasons, an important ritual performed to usher good fortune to the country during each season.
HISTORY
In 1767, the Kingdom of Ayutthaya fell to the Burmese, and King Taksin then moved the capital to Thonburi where he built the old palace beside Wat Arun on the west bank of Chao Phraya River. In 1778, Taksin's army under the command of Chao Phraya Chakri (who later became Rama I) captured Vientiane and took the Emerald Buddha back to Thonburi.
In 1782, King Rama I succeeded to the throne and founded the Chakri Dynasty, and he decided to move the capital across the river to Bangkok as it would be better protected from attack. The site chosen for the palace is situated between two old wats, Wat Pho and Wat Mahathat, an area inhabited by Chinese residents who were then moved to the present Chinatown. He started the construction of the Grand Palace so that the palace may be ready for his coronation in 1785. Wat Phra Kaew, which has its own compound within the precinct of the palace, was built to house the Emerald Buddha, which is considered a sacred object that provides protection for the kingdom. Wat Phra Kaew was completed in 1784. The formal name of Wat Phra Kaeo is Phra Sri Rattana Satsadaram, which means "the residence of the Holy Jewel Buddha."
Wat Phra Kaew has undergone a number of renovations, restoration and additions in its history, particularly during the reign of King Rama III and Rama IV. Rama III started the renovations and rebuilding in 1831 for the 50th Anniversary of BangkoK of 1832, while Rama IV's restoration was completed by Rama V in time for the Bangkok Centennial celebrations in 1882. Further restoration was undertaken by Rama VII on Bangkok's 150th Anniversary in 1932, and by Rama IX for the 200th Anniversary in 1982.
EMERALD BUDDHA
It is not known when the statue of the Emerald Buddha was made, but it is generally believed that it was crafted in 14th-century Thailand. However, there are also claims that the statue originated in India or Sri Lanka. None of these theories can be firmly established as none of the historians could get a close look at the statue.
According to one account, the Emerald Buddha was found in Chiang Rai, Lanna in 1434, after a lightning storm struck a temple. The Buddha statue fell down and later became chipped, and the monks, after removing the stucco around the statue, discovered that the image was a perfectly made Buddha image from a solid piece of green jade. The image was moved a few time to various temples, first to Lampang, then to Chiang Mai, from where it was removed by prince Chao Chaiyasetthathirat to Luang Prabang, when his father died and he ascended the throne of both Lanna and Lan Xang, in 1551. The statue remained the it to his new capital of Lan Xang in Vientiane in the 1560s. The statue remained there for twelve years. King Chaiyasetthathirat then shifted it to his new capital of Lan Xang in Vientiane in the 1560s. He took the Emerald Buddha with him and the image remained in Vientiane for 214 years until 1778.
In the reign of King Taksin, Chao Phya Chakri (who later became Rama I) defeated Vientiane and moved the Emerald Buddha from Vientiane to Thonburi where it was installed in a shrine close to Wat Arun. When Chao Phra Chakri took over the throne and founded the Chakri Dynasty of the Rattanakosin Kingdom, he shifted his capital across the river to its present location in Bangkok. The Emerald Buddha was also moved across the river with pomp and pageantry and installed in the temple of Wat Phra Keaw.
LEGENDS
There a number of legends associated with the Emerald Buddha. It was said the iconic image of the Emerald Buddha was made by Nagasena, a saint in Pataliputra (present day Patna), India, who, with the help of Hindu god Vishnu and demigod Indra, had the Emerald Buddha image made. Nagasena predicted that:
The image of the Buddha is assuredly going to give to religion the most brilliant importance in five lands, that is in Lankadvipa (Sri Lanka), Ramalakka, Dvaravati, Chieng Mai and Lan Chang (Laos).
The Emerald Buddha image was taken to Sri Lanka after three hundred years in Pataliputra to save it during a civil war. In 457, King Anuruth of Burma sent a mission to Ceylon with a request for Buddhist scriptures and the Emerald Buddha, in order to promote Buddhism in his country. These requests were granted, but the ship lost its way in a storm during the return voyage and landed in Cambodia. When the Thais captured Angkor Wat in 1432 (following the ravage of the bubonic plague), the Emerald Buddha was taken to Ayutthaya, Kamphaeng Phet, Laos and finally Chiang Rai, where the ruler of the city hid it, and was later found.
ARCHITECTURE
Wat Phra Kaeo has a plethora of buildings within the precincts of the Grand Palace, which covers a total area of over 94.5 hectares. It has over 100 buildings with “200 years royal history and architectural experimentation” linked to it. The architectural style is named as Rattanakosin style (old Bangkok style). The main temple of the Emerald Buddha is very elegantly decorated and similar to the temple in ancient capital of Ayudhya. The roof is embellished with polished orange and green tiles, the pillars are inlaid in mosaic and the pediments are made of rich marble, installed around 18th century. The Emerald Buddha is deified over an elevated altar surrounded by large gilded decorations. While the upper part of this altar was part of the original construction, the base was added by King Rama III. Two images of the Buddha, which represent the first two kings of the Chakri dynasty, flank the main image. Over the years, the temple has retained its original design. However, minor improvements have been effected after its first erection during Rama I's reign; wood-work of the temple was replaced by King Rama III and King Chulalongkorn; during King Mongkut's reign, the elegant doors and windows and the copper plates on the floor were additions, Rama III refurbished the wall painting (indicative of the universe according to Buddhist cosmology) and several frescoes that display the various stages of the Buddha's life; three chambers were added on the western side by King Mongkut; in the chamber known as 'Phra Kromanusorn' at the northern end, images of Buddha have been installed in honour of the kings of Ayutthaya; and in the 19th century, In Khong, a famous painter executed the wall murals. The entry to the temple is from the third gate from the river pier.The entrance is guarded by a pair of yakshis (mythical giants – 5 metres high statues). The eponymous image Buddha in brilliant green colour is 66 centimetres (26 in) in height with a lap width of 48.3 centimetres. It is carved in a yogic position, known as Virasana (a meditation pose commonly seen in images in Thailand and also in South India, Sri Lanka and Southeast Asia). The pedestal on which the Emerald Buddha deified is decorated with Garuda (the mythical half-man half-bird form, a steed of Rama, who holds his mortal enemy Naga the serpent in his legs) motifs It is central to Thai Buddhism. The image made with a circular base has a smooth top-knot that is finished with a "dulled point marking at the top of the image". A third eye made in gold is inset over the elevated eyebrows of the image. The image appears divine and composed, with the eyes cast downward. The image has a small nose and mouth (mouth closed) and elongated ears. The hands are seen on the lap with palms facing upwards.
The entire complex, including the temples, is bounded by a compound wall which is one of the most prominent part of the wat is about 2 kilometres length. The compound walls are decorated with typically Thai murals, based on the Indian epic Ramayana. In Thai language these murals are known to form the Ramakian, the Thai national epic, which was written during the reign of Rama I. The epic stories formed the basic information to draw the paintings during the reign of King Rama I (1782–1809). These paintings are refurbished regularly. The murals, in 178 scenes, starting with the north gate of the temple illustrates the complete epic story of Ramayana sequentially, in a clockwise direction covering the entire compound wall. The murals serve to emphasise human values of honesty, faith, and devotion.
There are twelve salas that were built by Rama I, around the temple. They house interesting artefacts of regions such as Cambodia and Java. One of these salas had an inscription of Ramkamhaeng, which was shifted, in 1924, to the National Library. During the reign of King Mongkut, the Phra Gandharara – small chapel on the southwest corner – and a tall belfry were new additions.
WORSHIP AND CEREMONIES
Early in the Bangkok period, the Emerald Buddha used to be taken out of its temple and paraded in the streets to relieve the city and countryside of various calamities (such as plague and cholera). However, this practice was discontinued during Rama IV's reign as it was feared that the image could get damaged during the procession and also a practical line of thinking that Rama IV held "that diseases are caused by germs, not by evil spirits or the displeasure of the Buddha". The image also marks the changing of the seasons in Thailand, with the king presiding over the seasonal ceremonies.
Like many other Buddha statues in Thailand, the Emerald Buddha is dressed in a seasonal costume. It is a significant ritual held at this temple. In this ritual, dress of the deity is changed three times a year to correspond to the seasons. In summer it is a pointed crown of gold and jewels, and a set of jewelled ornaments that adorns the image from the shoulders to the ankles. In winter, a meshed dressing gown or drapery made of gold beads, which covered from the neck down like a poncho is used. During the rainy months, a top-knot headdress studded with gold, enamel and sapphires; the gold attire in the rainy season is draped over the left shoulder of the deity, only with the right shoulder left bare while gold ornaments embellish the image up to the ankles. The astrological dates for the ritual ceremonies, at the changing of the seasons, followed are in the 1st Waning Moon of Lunar Months 4, 8 and 12 (around March, July and November). The costume change ritual is performed by the Thai king who is the highest master of ceremonies for all Buddhist rites. On each occasion, the king himself "cleans the image by wiping away any dust that has collected and changing the headdress of the image". Then a king's royal attendant climbs up and performs the elaborate ritual of changing garments of the image as the king is chanting prayers to the deity. On this occasion, the king sprinkles water over the monks and the faithful who have assembled to witness the unique ritual and seeks blessings of the deity for good fortune during the upcoming season. The two sets of clothing not in use at any given time are kept on display in the nearby Pavilion of Regalia, Royal Decorations and Coins in the precincts of the Grand Palace. While Rama I initiated this ritual for the hot season and the rainy season, Rama III introduced the ritual for the winter season. The robes, which the image adorns, represents that of monks and King's depending on the season, a clear indication of highlighting its symbolic role "as Buddha and the King", which role is also enjoined on the Thai King who formally dresses the Emerald Buddha image.
A ceremony that is observed in the wat is the Chakri Day (begun on April 6, 1782), a national holiday to honour founding of the Chakri dynasty. On this day, the king attends the ceremony. The present king Rama IX, with his Queen, and entourage of the royal family, the Prime Minister, officials in the Ministry of Defence, and other government departments, first offer prayers at the Emerald Buddha temple. This is followed by visit to the pantheon to pay homage to the images of past Chakri rulers that are installed there.
The coronation ceremony, which marks the crowning of the king, is an important event of the Chakri dynasty. One such recent event took place when the present Rama IX was crowned the King. On this occasion, the King came to the Chapel Royal- the Wat Phra Keo – in a procession wearing a 'Great Crown'. After entering the chapel, the king made offerings of gold and silver flowers to the deity and also lighted candles. He also paid homage to the images of Buddha that represented the past kings of the dynasty. In the presence of assembled elite clergy of the kingdom, he took a formal vow of his religion and his steadfastness to 'Defend the Faith'.
RULES OF ENTRY AND CONDUCT
The sacred temples in Thailand follow a dress code, which is strictly followed. Men must wear long pants and sleeved shirts and shoes; women must wear long skirts. Visitors who arrive dressed otherwise may rent appropriate clothing items at the entry area of the temple. It is compulsory to remove the shoes before entering the temple, as a sign of respect of the Buddha, as is the practice in all other temples in Thailand. While offering prayers before the Buddha image, the sitting posture should avoid any offensive stretching of feet towards the deity; the feet should be tucked in towards the back.
OTHER MONUMENTS
While the surrounding portico of the shrine is an example of Thai craftsmanship, the perimeter of the temple complex has 12 open pavilions. These were built during the reign of Rama I. There is plethora of monuments in the temple complex. These are:Grand PalaceThe former residence of the King, the Grand Palace, adjoins the temple. The King makes use of this Grand Palace for ceremonial functions such as the Coronation Day. The King’s present residence is to the north of this Grand Palace and is known as the Chitlada Palace. The four structures surrounding the temple have history of their own. At the eastern end is the Borombhiman Hall (built in French architectural design), which was the residence of King Rama VI, now used as guest house for visiting foreign dignitaries. It has the dubious distinction of having been used as the operational headquarters and residence of General Chitpatima who attempted a coup, in 1981. The building to the west is the Amarindra hall, earlier a hall of Justice, now used for formal ceremonies. The Chakri Mahaprasat is the largest hall in the Grand Palace, built in 1882 by British architects, the architecture of which is fusion of Italian renaissance and Traditional Thai architecture. This style is called farang sai chada, (meaning: "Westerner wearing a Thai crown") as each wing has a shrine (mandap) crowned by a spire. Ashes of the Chakri kings (five ancestors) are enshrined in the largest of these shrines, also known as the pantheons, that were rebuilt after a fire in 1903 during Rama IV's reign. Ashes of the Chakri princess who could not become kings are enshrined in an adjoining hall. The throne room and the reception hall are on the first floor, while the ground floor houses a collection of weapons. The inner palace had the King’s harem (the practice was discontinued during King Rama VI's time who decreed the one wife rule), which was guarded by well trained female guards. Another hall in the palace is the 'Dusit hall' in Ratanokosin-style, which runs from east to west, which was initially an audience hall but now converted into a funerary hall for the Royal family. Royal family corpses are kept here for one year before they are cremated in a nearby field. There is also a garden which was laid during rama IV's reign. The garden depicts a "Thai mountain-and-woods-fable" mountain scenes where the coming of age ritual of shaving the topknot of the Prince is performed.PagodasThe temple grounds also depict three pagodas to its immediate north, which represent the changing centres of Buddhist influence. One such shrine to the west of the temple is the Phra Si Ratana Chedi, a 19th-century stupa built in Sri Lankan style enshrining ashes of the Buddha.Library
Rama I also built a library in Thai style, in the middle of the complex, known as the "Phra Mondop". The library houses an elegantly carved Ayutthaya-style mother-of-pearl doors, bookcases with the Tripitaka (sacred Buddhist manuscripts), human-and dragon-headed nagas (snakes), and images of Chakri kings.
During the 19th century, the Royal Pantheon was built in Khmer style to the east of the temple, which is kept open for only one day in year, in the month of October to commemorate the founding of the Chakri dynasty.
Model of Angkor WatThe temple complex also contains a model of Angkor Wat (the most sacred of all Cambodian shrines). In 1860, King Mongkut ordered his generals to lead 2,000 men to dismantle Angkor Wat and take it to Bangkok. Modern scholars suggested that the king wanted to show that Siam was still in control of Cambodia, as France was seeking to colonise Cambodia at that time. However, the king's order could not be fulfilled. A royal chronicle written by Lord Thiphakorawong (Kham Bunnag), then foreign minister, recorded that many Thai men fell ill after entering Cambodian wilderness. The chronicle also stated that forest-dwelling Khmer people ambushed the Thai army, killing many leading generals. King Mongkut then ordered the construction of the model within Wat Phra Kaew, instead of the real Angkor Wat that could not be brought to Bangkok. Mongkut died before he could see the model. Its construction was completed in the reign of his son, Chulalongkorn.Hermit statue
A hermit's bronze image, which is believed to have healing powers, is installed in a sala on the western side of the temple. It is near the entry gate. It is a black stone statue, considered a patron of medicine, before which relatives of the sick and infirm pay respects and make offerings of joss sticks, fruit, flowers, and candles.
EIGHT TOWERS
On the eastern side of the temple premises there are eight towers or prangs, each of a different colour. They were erected during the reign of Rama I and represent eight elements of Buddhism.
ELEPHANT STATUES
Statues of elephants, which symbolize independence and power, are seen all around the complex. As Thai kings fought wars mounted on elephants, it has become customary for parents to make their children circumambulate the elephant three times with the belief that that it would bring them strength. The head of an elephant statue is also rubbed for good luck; this act of the people is reflected in the smoothness of the surface of elephant statues here.
WIKIPEDIA
Pussy Willow (Yin Liu)
Since the Chinese like numerous blossoms on a branch, the many buds of the willow make it a favorite for Chinese New Year. The fluffy white blossoms of the pussy willow resemble silk, and they soon give forth young shoots the color of green jade. Chinese enjoy such signs of growth, which represent the coming of prosperity.
October 7, 2015 - LIMA, Peru. 2015 World Bank / IMF Annual Meetings. Inequality, Opportunity and Prosperity
Moderator: Patricia Janiot, News Anchor, CNN en Espanol;; Juan Alberto Fuentes Knight, Chair, Oxfam International; Rebeca Grynspan, Secretary General, SEGIB; Jim Yong Kim, President, World Bank Group. Photo: Grant Ellis / World Bank
Photo ID: 100715-Inequality Prosperity-0150_F
October 7, 2015 - LIMA, Peru. 2015 World Bank / IMF Annual Meetings. Inequality, Opportunity and Prosperity
Moderator: Patricia Janiot, News Anchor, CNN en Espanol;; Juan Alberto Fuentes Knight, Chair, Oxfam International; Rebeca Grynspan, Secretary General, SEGIB; Jim Yong Kim, President, World Bank Group. Photo: Grant Ellis / World Bank
Photo ID: 100715-Inequality Prosperity-0097_F