View allAll Photos Tagged PROSPERITY
Lancaster to Kendal Canal opened on the 18th June 1819,
which was followed by almost thirty years of growth and prosperity until in 1846 then railway came to Kendal,
to compete for goods and passengers.Much needed cheap coal was brought to the wharves at the Lound and at Canal Head.
Limestone from great quarries on Kendal Fell, until now burnt in inefficient kilns using wood and peat,
was now burnt in vast quantities using coal and coke, to produce mortar and lime.
Most Chinese businesses in Asia will have an altar for offerings and prayer presumably for a prosperous and successful business venture.
Jane Harman, Director, President and CEO, Woodrow Wilson International Center for Scholars; Former Congresswoman
If we had no winter, the spring would not be so pleasant: if we did not sometimes taste of adversity, prosperity would not be so welcome.
Anne Bradstreet
Wig by Anthony ( a master Piece)
Fur by debster ( another flawless creation)
Booots numina
bag Integrity
model basic Devon
Lanterns themed-set display at the Gardens by the Bay during River Hongbao 2023 for the Chinese New Year festival.
MY VERY BEST PERSONAL WISHES
to
- ALL My Team-Mates in 1001 Nights' Administrative Team.
- ALL 1001 Nights Groups' Members.
- ALL My Friends & Contacts on Flickr.
- ALL Flickr's Good + Honest Members.
To ALL of You, I Wish a Very Happy and Healthy New Year.
May 2012 bring you Love, Peace, Happiness, Joy and Prosperity.
I'm not sure who said that, but doesn't it sound like something from George Carlin or Jerry Seinfeld? ;p Lemons from our backyard tree this morning.
I'm a little late with my New Year greetings. One of the brightest spots of 2009 for me was time spent with my Flickr friends, at meet-ups and on-line. Cheers to 2010 .... I hope it brings even more Flickr fun, as well as happiness, health & prosperity! xoxo
Custom order. What makes them prosperity goddesses? The color green, of course. Also, the little beaded flowers are peridot and citrine, both stones of abundance and success. And inside are little green silk pouches stuffed with jasmine, chamomile, mint, and rice, all plants associated in modern witchcraft with prosperity. Finally, as I knitted I focused on true wealth, and repeated affirmations for prosperity.
A mega structure filled with thousands of years of Human kind history, culture, exquisite art, and reminders of various achievement and milestones in different aspects of our species development.
For me, Le Louvre was a portal through time, each room took me back centuries in history; from the prime of the Egyptian Pharaohs era in 3000 BC passing by the Greek philosophical and intellectual prosperity in the 400 BC to the scientific and architectural contributions of the Muslim Empire, and ending in political and social transformation of the Renaissance, and the French Revolution.
It was pretty obvious that my 6.5 hrs trip inside the louver was not enough to cover its rich 5000 years of history.
"The word prosperity comes from the Latin root which literally translates: "according to hope" or "to go forward hopefully." Thus it is not so much a condition in life as it is an attitude toward life." ~ Eric Butterworth
As we advance into the era of technology and advancement, our desire for having more of the latest things around us increases. Our vision of the prosperity has changed into something associated with how much material stuff one has for himself. Mostly we judge the person prosperity in terms of his bank balance, his dressing and the vehicle he owns. And we do everything possible to achieve these things. Whereas the real prosperity has nothing to do with it.
Let me take you to the small village, and one of the most beautiful place on face of world. The people, against all odds has been living their life in the harsh climate of Deep Karakorum Mountains. The area just opened to the world few decades ago, this place has been flourishing with culture since long. And specially in winter when everything around turn into white crystals, these people survive with their minimum resources. Good thing about this place is the people are all happy, you do not see stress over any face. The prosperity has a whole new meaning around the village of Passu.
My close observation at Passu made me think that, having a prosperity consciousness is not strictly limited to money and finances, but it encompasses the whole of a person's life. Because we are limited as human beings, we tend to limit the way we define things and thus our experience of them. When we can remember that we are spiritual beings first and foremost, knowing that we have access to an unlimited source, then we can begin to expand not only our definitions but our whole consciousness.
Taken: Morning Light over The Tupopdan/Passu Cathederal Mountains, Passu Village, Upper Hunza Valley, Pakistan
For several reasons 2012 was not a stellar year for me. This collage made itself (borrowing from google images) and therefore I was taken on a red ride and this is the result. To understand what it all might mean read below.
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it is popularly felt that red, the color of blood and fire, represents life and vitality. Red also signifies the color of the sun: a symbol of energy, radiating its vitalizing life-force into human beings. Red is also looked upon as a sensual color, and can be associated with man's most profound urges and impulses.
ACROSS THE CULTURES
In some cultures, red denotes purity, joy, and celebration.
- China red is the color of happiness and prosperity
- Russia red represents beauty
- Japan, the color red is associated closely with a few deities in Shinto and Buddhist traditions, so statues of these deities are often decked in red clothing or painted red.
- Sweden, Falun red (red based on the pigment from the Falun mine) was reserved for the privileged class.
-. Greece, the Greek expression "piase kokkino" ("touch red") is said when two people say the same thing at the same time. It is believed that such an occurrence is an omen that the two will have an argument in the future, which can only be broken when the two touch the closest thing that is red.
- England, red phone booths and red double decker buses are national icons. Standard British pillar boxes (mail boxes) have been painted red since 1874.
- India, a red mark on the forehead is said to bring good luck. To the Hindu, red symbolizes joy, life, energy, and creativity.
- Islamic, Hindu, and Chinese brides traditionally wear red.
- Singapore, the color red traditionally symbolizes joy.
The three of us hope everyone has a RED Happy New Year if that is a good colour for you.
JOY, Tessa Soft Tummy & (Still) Little Sole
Its Chinese New Year in KL City and we have celebrating it with all types of food and man! in the year of the HORSE, i can see so many Ferrari's are ridding out!!
Jainism (/ˈdʒeɪnɪzəm/ or /ˈdʒaɪnɪzəm/), traditionally known as Jina Sashana or Jain dharma (Sanskrit: जैन धर्म), is an Indian religion that prescribes a path of nonviolence towards all living beings. Practitioners believe that nonviolence and self-control are the means by which they can obtain liberation from the cycle of births and deaths.
The word "Jain" is derived from the Sanskrit word Jina (meaning victor). A human being who has conquered all inner passions like attachment, desire, anger, pride, greed, etc. and therefore, possesses pure infinite knowledge (Kevala Jnana) is called Jina. Followers of the path practised and preached by Jinas are known as Jains.
Jainism is one of the oldest religions in the world. It has also been regarded as one of the most scientific of all religions. Jains trace their history through a succession of twenty-four teachers and revivers of Jain teachings known as tirthankaras with Rishabha as the first and Mahāvīra as the last of the current era.
DOCTRINE
NON-VIOLENCE (AHIMSA)
The principle of ahimsa is the most fundamental and well known aspect of Jain religious practice. The everyday implementation of ahimsa is more comprehensive than in other religions and is the hallmark for Jain identity. Non-violence is practiced first and foremost during interactions with other human beings, and Jains believe in avoiding harm to others through actions, speech and thoughts.
In addition to other humans, Jains extend the practice of nonviolence towards all living beings. As this ideal cannot be completely implemented in practice, Jains recognize a hierarchy of life, which gives more protection to humans followed by animals followed by insects followed by plants. For this reason, vegetarianism is a hallmark of Jain practice, with the majority of Jains practicing lacto-vegetarianism. If there is violence against animals during the production of dairy products, veganism is also encouraged (see Jain vegetarianism). After humans and animals, insects are the next living being offered protection in Jain practice with avoidance of intentional harm to insects emphasized. For example, insects in the home are often escorted out instead of killed. Intentional harm and the absence of compassion make an action more violent per Jainism.
After nonviolence towards humans, animals and insects, Jains make efforts not to injure plants any more than necessary. Although they admit that plants must be destroyed for the sake of food, they accept such violence only inasmuch as it is indispensable for human survival. Strict Jains, including Jain monks and nuns, do not eat root vegetables such as potatoes, onions and garlic, because tiny organisms are injured when the plant is pulled up, and also because a bulb or tuber's ability to sprout is seen as characteristic of a living being.
Jainism has a very elaborate framework on types of life and includes life-forms that may be invisible. Per Jainism, the intent and emotions behind the violence are more important than the action itself. For example, if a person kills another living being out of carelessness and then regrets later, the karma bandhan (bondage of karma) is less versus when the person kills the same living being with anger, revenge, etc. The emotions (bhava) determine the bondage of karmas. A soldier acting in self defense is a different type of violence versus someone killing another person out of hatred or revenge.
Violence or war in self-defense may be justified, but this must only be used as a last resort after peaceful measures have been thoroughly exhausted. Mahatma Gandhi notably practiced and preached ahimsa.
NON ABSOLUTISM
The second main principle of Jainism is non-absolutism (anēkāntavāda). For Jains, non-absolutism means maintaining open-mindedness. This includes the recognition of all perspectives and a humble respect for differences in beliefs. Jainism encourages its adherents to consider the views and beliefs of their rivals and opposing parties. The principle of anekāntavāda influenced Mahatma Gandhi to adopt principles of religious tolerance and ahiṃsā.
Anekāntavāda emphasizes the principles of pluralism (multiplicity of viewpoints) and the notion that truth and reality are perceived differently from diverse points of view, no single one of which is complete.
Jains illustrate this theory through the parable of the blind men and an elephant. In this story, each blind man feels a different part of an elephant: its trunk, leg, ear, and so on. All of them claim to understand and explain the true appearance of the elephant but, due to their limited perspectives, can only partly succeed. The concept of anēkāntavāda extends to and is further explained by Syādvāda (below).
Non-possessiveness
The third main principle in Jainism is non-possessiveness (aparigraha). This is the concept of greedlessness or non-grasping and includes non-materialism. Jainism emphasizes taking no more than is truly necessary. While ownership of objects is allowed, non-attachment to possessions is taught. Followers should minimize the tendency to hoard unnecessary material possessions and limit attachment to current possessions. Further, wealth and possessions should be shared and donated whenever possible. Jainism believes that unchecked attachment to possessions can lead to direct harm to oneself and others.
Five main vows
Jainism encourages spiritual development through cultivation of personal wisdom and through reliance on self-control through vows. Jains accept different levels of compliance for strict followers and laymen. Followers of this religion undertake five major vows:
1. Ahimsa: Ahimsa means nonviolence. The first major vow taken by followers is to cause no harm to living beings. It involves minimizing intentional and unintentional harm to other living creatures by actions, speech or thoughts.
2. Satya: Satya means truth. This vow is to always speak the truth. Given that non-violence has priority, other principles yield to it whenever they conflict: in a situation where speaking truth could lead to violence, silence may be observed.
3. Asteya: Asteya means not stealing. Jains should not take anything that is not willingly offered. Attempting to extort material wealth from others or to exploit the weak is considered theft. Fair value should be given for all goods and services purchased.
4. Brahmacharya: Brahmacharya means chastity for laymen and celibacy for Jain monks and nuns. This requires the exercise of control over the senses to control indulgence in sexual activity.
5. Aparigraha: Aparigraha means non-possessiveness. This includes non-materialism and non-attachment to objects, places and people. Jain monks and nuns completely renounce property and social relations.
Monks and nuns are obligated to practice the five cardinal principles of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness very strictly, while laymen are encouraged to observe them within their current practical limitations.
Additionally, Jainism identifies four passions of the mind: Anger, pride (ego), deceitfulness, greed. It recommends conquering anger by forgiveness, pride by humility, deceitfulness by straight-forwardness and greed by contentment.
GOD
Jainism rejects the idea of a creator or destroyer god and postulates that the universe is eternal. Jainism believes every soul has the potential for salvation and to become god. In Jainism, perfect souls with body are called Arihantas (victors) and perfect souls without the body are called Siddhas (liberated souls). Tirthankara is an Arihanta who help others in achieving liberation. Jainism has been described as a transtheistic religion , as it does not teach the dependency on any supreme being for enlightenment. The Tirthankara is a guide and teacher who points the way to enlightenment, but the struggle for enlightenment is one's own.
- Arihanta (Jina)- A human being who conquers all inner passions and possesses infinite knowledge (Kevala Jnana). They are also known as Kevalins (omniscient beings). There are two kinds of Arihantas -
1. Sāmānya (Ordinary victors) - Kevalins who are concerned with their own salvation.
2. Tirthankara - Tīrthaṅkara literally means a 'ford-maker', or a founder of salvation teaching. They propagate and revitalize the Jain faith and become role-models for those seeking spiritual guidance. They reorganise the fourfold order (chaturvidha sangha) that consists of monks (śramana), nuns (śramani), male followers (srāvaka) and female followers (śravaika). Jains believe that exactly twenty-four tirthankaras are born in each half cycle of time (Jain cosmology). The last tirthankara, Mahavira and his predecessor Parsvanatha are historical figures whose existence is recorded.
Siddhas (the liberated beings), although they are formless, this is how they are depicted in Jain temples
- Siddha- Siddhas are Arihantas who attain salvation (moksha) and dwell in Siddhashila with infinite bliss, infinite perception, infinite knowledge and infinite energy.
PRACTICES
MONASTICISM
In Jainism, monasticism is encouraged and respected. Jain monks and nuns live extremely austere and ascetic lifestyles. They follow the five main vows of Jainism absolutely. Jain monks and nuns have neither a permanent home nor possessions. They do not use vehicles and always travel barefoot from one place to another, irrespective of the distance. They wander from place to place except during the months of Chaturmas. They do not use telephones or electricity. They do not prepare food and live only on what people offer them. Jain monks and nuns also usually keep a cloth for ritual mouth-covering to avoid inadvertently harming micro-organisms in the air. Most will carry a broomlike object (Rayoharan), made from dense, thick thread strands, to sweep the ground ahead of them, or before sitting down, to avoid inadvertently crushing small insects.
The monks of Jainism, whose presence is not needed for most Jain rituals, should not be confused with priests. However, some sects of Jainism often employ a pujari, who need not be a Jain, to perform special daily rituals and other priestly duties at the temple.
PRAYERS
Jains pray to these passionless gods not for any favors, material goods or rewards but rather pray to the qualities of the god with the objective of destroying their own karmas and achieving liberation. This is best understood by the term vandetadgunalabhdhaye – i.e. "we pray to the attributes of such Gods to acquire such attributes".
NAVKAR MANTRA
The Navkār mantra is the fundamental prayer of Jainism and may be recited at any time. In this mantra, Jains worship the qualities (Gunas) of the spiritually supreme in order to attain Godhood. The prayer does not name any one particular person. In Jainism, the purpose of worship or prayer is to break the barriers of worldly attachments and desires and to assist in the liberation of the soul.
FASTING
Most Jains fast throughout the year, particularly during festivals (fasting in Jainism). This takes on various forms and may be practiced based on one's ability. Some examples include: eating only one or two meals per day, drinking only water all day, not eating after sunset, not eating processed foods, eating food without sugar/oil/salt. Two purposes of fasting are to exercise self-control and to clear the mind to devote more mental energy to prayer.
MEDITATION
Jains have developed a type of meditation called samayika, a term derived from the word samaya. The goal of Samayika is to achieve a feeling of perfect calmness and to understand the unchanging truth of the self. Such meditation is based on contemplation of the universe and the reincarnation of self. Samayika is particularly important during the Paryushana religious festival. It is believed that meditation will assist in managing and balancing one's passions. Great emphasis is placed on the internal control of thoughts, as they influence behavior, actions and goals.
Jains follow six duties known as avashyakas: samyika (practising serenity), chaturvimshati (praising the tirthankara), vandan (respecting teachers and monks), pratikramana (introspection), kayotsarga (stillness), and pratyakhyana (renunciation).
PHILOSOPHY
SOUL AND KARMA
According to Jains, souls are intrinsically pure and possess the qualities of infinite knowledge, infinite perception, infinite bliss and infinite energy in their ideal state. In reality, however, these qualities are found to be obstructed due to the soul's association with a substance called karma. The ultimate goal in Jainism is to obtain moksha, which means liberation or salvation of the soul completely freeing it from karmic bondage.
The relationship between the soul and karma is explained by the analogy of gold. Gold is always found mixed with impurities in its natural state. Similarly, the ideal, pure state of the soul is always mixed with the impurities of karma. Just like gold, purification of the soul may be achieved if the proper methods of refining are applied. The Jain karmic theory is used to attach responsibility to individual action and is cited to explain inequalities, sufferings and pain.
THREE GEMS
The following three gems of Jainism lay down the path to achieve liberation of the soul (moksha).
1. Right View (Samyak Darshana) - Having the right perception and seeking the truth while avoiding preconceptions that get in the way of seeing things clearly.
2, Right Knowledge (Samyak Gyana) - Having the right knowledge of Jain principles.
3. Right Conduct (Samyak Charitra) - Applying Jain principles to your life.
TATTVA
Jain metaphysics is based on seven or nine fundamentals which are known as tattva, which attempt to explain the nature of the human predicament and to provide solutions for the ultimate goal of liberation of the soul (moksha):
1. Jīva: The essence of living beings is called jiva, a substance which is different from the body that houses it. Consciousness, knowledge and perception are its fundamental attributes.
2. Ajīva: Non-living entities that consist of matter, space and time.
3. Asrava: The interaction between jīva and ajīva causes the influx of karma (a particular form of ajiva) into the soul.
4. Bandha: The karma masks the jiva and restricts it from having its true potential of perfect knowledge and perception.
5. Saṃvara: Through right conduct, it is possible to stop the influx of additional karma.
6. Nirjarā: By performing asceticism, it is possible to discard the existing karma.
7. Mokṣa: The liberated jiva which has removed its karma and is said to have the pure, intrinsic quality of perfect knowledge and perception.
Some authors add two additional categories: the meritorious (puńya) and demeritorious (pāpa) acts related to karma.
SYATVADA
Syādvāda is the doctrine extending from non-absolutism (anēkāntavāda). This recommends the expression of anekānta by prefixing the epithet Syād to every phrase or expression. The Sanskrit etymological root of the term syād is "perhaps" or "maybe", but in the context of syādvāda it means "in some ways" or "from some perspective." As reality is complex, no single proposition can express its full nature. The term syāt- should therefore be prefixed to each proposition, giving it a conditional point of view and thus removing dogmatism from the statement. There are seven conditioned propositions (saptibhaṅgī) in syādvāda as follows:
1. syād-asti—in some ways, it is;
2. syād-nāsti—in some ways, it is not;
3. syād-asti-nāsti—in some ways, it is, and it is not;
4. syād-asti-avaktavyaḥ—in some ways, it is, and it is indescribable;
5. syād-nāsti-avaktavyaḥ—in some ways, it is not, and it is indescribable;
6. syād-asti-nāsti-avaktavyaḥ—in some ways, it is, it is not, and it is indescribable;
7. syād-avaktavyaḥ—in some ways, it is indescribable.
Each of these seven propositions examines the complex and multifaceted nature of reality from a relative point of view of time, space, substance and mode. To ignore the complexity of reality is to commit the fallacy of dogmatism.
Nayavāda is the theory of partial standpoints or viewpoints. Nayavāda is a compound of two Sanskrit words: naya ("partial viewpoint") and vada ("school of thought or debate"). It is used to arrive at a certain inference from a point of view. Every object has infinite aspects, but when we describe one in practice, we speak only of relevant aspects and ignore the irrelevant. Nayavāda holds that philosophical disputes arise out of confusion of standpoints, and the standpoints we adopt are "the outcome of purposes that we may pursue"— although we may not realize it. While operating within the limits of language and perceiving the complex nature of reality, Māhavīra used the language of nayas. Naya, being a partial expression of truth, enables us to comprehend reality part by part.
Non-absolutism (anēkāntavāda) is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. Only Kevalins (omniscient beings) can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Accordingly, no single, specific, human view can claim to represent absolute truth.
HISTORY
ORIGINS
The origins of Jainism are obscure. Jainism is a philosophy of eternity,. According to Jain time cycle, in each half of the time cycle, twenty-four great humans rise to the level of tirthankaras and show humans the true path to salvation. Therefore, they are also called human spiritual guides. Parshvanatha, predecessor of Mahāvīra and the twenty-third tirthankara was a historical figure. He lived somewhere in the 9th–7th century BC. Followers of Pārśva are mentioned in the canonical books; and a legend in the Uttarādhyayana sūtra relates a meeting between a disciple of Pārśva and a disciple of Mahāvīra which brought about the union of the old and the new Jain teachings.
During the 5th or 6th century BC, Vardhamana Mahāvīra became one of the most influential teachers of Jainism. Jains revere him as twenty-forth tirthankara and regard him as the last of the great tīrthankaras of this era. He appears in the tradition as one who, from the beginning, had followed a religion established long ago.
UNIVERSAL HISTORY
According to Jain legends, sixty-three illustrious beings called Salakapurusas have appeared on earth. The Jain universal history is a compilation of the deeds of these illustrious persons. They comprise twenty-four tīrthaṅkaras, twelve chakravartins, nine baladevas, nine vāsudevas and nine prativāsudevas.
A chakravarti is an emperor of the world and lord of the material realm. Though he possesses worldly power, he often finds his ambitions dwarfed by the vastness of the cosmos. Jain puranas give a list of twelve chakravartins. They are golden in complexion. One of the greatest chakravartin mentioned in Jain scriptures is Bharata. Traditions say that India came to be known as Bharatavarsha in his memory.
There are nine sets of baladeva, vāsudeva and prativāsudeva. Certain Digambara texts refer to them as balabhadra, narayana and pratinarayana, respectively. The origin of this list of brothers can be traced to the Jinacaritra by Bhadrabahu (c. 3rd–4th century BCE). Baladeva are non-violent heroes, vasudeva are violent heroes and prativāsudeva can be described as villains. According to the legends, the vasudeva ultimately kill the prativasudeva. Of the nine baladeva, eight attain liberation and the last goes to heaven. The vasudeva go to hell on account of their violent exploits, even if these were intended to uphold righteousness.
ROYAL PATRONAGE
The ancient city Pithunda, capital of Kalinga (modern Odisha), is described in the Jain text Uttaradhyana Sutra as an important centre at the time of Mahāvīra, and was frequented by merchants from Champa. Rishabha, the first tirthankara, was revered and worshiped in Pithunda and is known as the Kalinga Jina. Mahapadma Nanda (c. 450–362 BCE) conquered Kalinga and took a statue of Rishabha from Pithunda to his capital in Magadha. Jainism is said to have flourished under the Nanda Empire.
The Maurya Empire came to power after the downfall of the Nanda. The first Mauryan emperor, Chandragupta Maurya (c. 322–298 BCE), became a Jain in the latter part of his life. He was a disciple of Bhadrabahu, a Jain acharya who was responsible for propagation of Jainism in South India. The Mauryan king Ashoka was converted to Buddhism and his pro-Buddhist policy subjugated the Jains of Kalinga. Ashoka's grandson Samprati (c. 224–215 BCE) is said to have converted to Jainism by a Jain monk named Suhasti. He is known to have erected many Jain temples. He ruled a place called Ujjain.
In the 1st century BCE, Emperor Kharavela of the Mahameghavahana dynasty of Kalinga conquered Magadha. He retrieved Rishabha's statue and installed it in Udaygiri, near his capital Shishupalgadh. Kharavela was responsible for the propagation of Jainism across the Indian subcontinent.
Xuanzang (629–645 CE), a Chinese traveller, notes that there were numerous Jains present in Kalinga during his time. The Udayagiri and Khandagiri Caves near Bhubaneswar, Odisha are the only surviving stone Jain monuments in Orissa.
King Vanaraja (c. 720–780 CE) of the Chawda dynasty in northern Gujarat was raised by a Jain monk Silunga Suri. He supported Jainism during his rule. The king of kannauj Ama (c. 8th century CE) was converted to Jainism by Bappabhatti, a disciple of famous Jain monk Siddhasena Divakara. Bappabhatti also converted Vakpati, the friend of Ama who authored a famous prakrit epic named Gaudavaho.
TAMIL NADU
Jainism flourished in Tamil Nadu at least as early as the Sangam period. Tamil Jain tradition places their origins are much earlier. The Ramayana mentions that Rama paid homage to Jaina monks living in South India on his way to Sri Lanka.
DECLINE
Once a major religion, Jainism declined due to a number of factors, including proselytising by other religious groups, persecution, withdrawal of royal patronage, sectarian fragmentation and the absence of central leadership. Since the time of Mahavira, Jainism faced rivalry with Buddhism and the various Hindu sects. The Jains suffered isolated violent persecutions by these groups, but the main factor responsible for the decline of their religion was the success of Hindu reformist movements. Around the 7th century, Shaivism saw considerable growth at the expense of Jainism due to the efforts of the Shaivite poets like Sambandar and Appar. Around the 8th century CE, the Hindu philosophers Kumārila Bhaṭṭa and Adi Shankara tried to restore the orthodox Vedic religion.
Royal patronage has been a key factor in the growth as well as decline of Jainism. The Pallava king Mahendravarman I (600–630 CE) converted from Jainism to Shaivism under the influence of Appar. His work Mattavilasa Prahasana ridicules certain Shaiva sects and the Buddhists and also expresses contempt towards Jain ascetics. Sambandar converted the contemporary Pandya king back to Shaivism. During the 11th century Brahmana Basava, a minister to the Jain king Bijjala, succeeded in converting numerous Jains to the Lingayat Shaivite sect. The Lingayats destroyed various temples belonging to Jains and adapted them to their use. The Hoysala king Vishnuvardhana (c. 1108–1152 CE) became a follower of the Vaishnava sect under the influence of Ramanuja, after which Vaishnavism grew rapidly in the present-day Karnataka. As the Hindu sects grew, the Jains compromised by following Hindu rituals and customs and invoking Hindu deities in Jain literature.
There are several legends about the mass massacre of Jains in the ancient times. The Buddhist king Ashoka (304-232 BCE) is said to have ordered killings of 18,000 Jains or Ajivikas after someone drew a picture of Buddha bowing at the feet of Mahavira. The Shaivite king Koon Pandiyan, who briefly converted to Jainism, is said to have ordered a massacre of 8,000 Jains after his re-conversion to Shaivism. However, these legends are not found in the Jain texts, and appear to be fabricated propaganda by Buddhists and Shaivites. Such stories of destruction of one sect by another sect were common at the time, and were used as a way to prove the superiority of one sect over the other. There are stories about a Jain king of Kanchi persecuting the Buddhists in a similar way. Another such legend about Vishnuvardhana ordering the Jains to be crushed in an oil mill doesn't appear to be historically true.
The decline of Jainism continued after the Muslim conquests on the Indian subcontinent. The Muslims rulers, such as Mahmud Ghazni (1001), Mohammad Ghori (1175) and Ala-ud-din Muhammed Shah Khilji (1298) further oppressed the Jain community. They vandalised idols and destroyed temples or converted them into mosques. They also burned the Jain books and killed Jains. Some conversions were peaceful, however; Pir Mahabir Khamdayat (c. 13th century CE) is well known for his peaceful propagation of Islam. The Jains also enjoyed amicable relations with the rulers of the tributary Hindu kingdoms during this period; however, their number and influence had diminished significantly due to their rivalry with the Shaivite and the Vaisnavite sects.
For long periods of time, Jainism was widely adopted in the Indian subcontinent. The religion has been in decline since the 8th century AD due to the growth of, and oppression by other religions.
COSMOLOGY
Jain beliefs postulate that the universe was never created, nor will it ever cease to exist. It is independent and self-sufficient, and does not require any superior power to govern it. Elaborate description of the shape and function of the physical and metaphysical universe, and its constituents, is provided in the canonical Jain texts, in commentaries and in the writings of the Jain philosopher-monks. The early Jains contemplated the nature of the earth and universe and developed detailed hypotheses concerning various aspects of astronomy and cosmology.
According to the Jain texts, the universe is divided into three parts, the upper, middle, and lower worlds, called respectively urdhva loka, madhya loka, and adho loka. It is made up of six constituents: Jīva, the living entity; Pudgala, matter; Dharma tattva, the substance responsible for motion; Adharma tattva, the substance responsible for rest; Akāśa, space; and Kāla, time.
WHEEL OF TIME
According to Jainism, time is beginningless and eternal; the cosmic wheel of time, called kālachakra, rotates ceaselessly. It is divided into halves, called utsarpiṇī and avasarpiṇī. Utsarpiṇī is a period of progressive prosperity, where happiness increases, while avasarpiṇī is a period of increasing sorrow and immorality. According to Jain cosmology, currently we are in the 5th ara, Duḥṣama (read as Dukhma). As of 2015, exactly 2,539 years have elapsed and 18,461 years are still left. It is an age of sorrow and misery. The maximum age a person can live to in this ara is not more than 200 years. The average height of people in this ara is six feet tall. No liberation is possible, although people practice religion in lax and diluted form. At the end of this ara, even the Jain religion will disappear, only to appear again with the advent of 1st Tirthankara in the next cycle.
JAIN COMMUNITY
DEMOGRAPHICS
The majority of Jains currently reside in India. With 5 million followers, Jainism is relatively small compared to major world religions. Jains live throughout India, with the largest populations concentrated in the states of Maharashtra, Madhya Pradesh, Rajasthan and Gujarat. Karnataka and Tamil Nadu also have significant Jain populations. Outside India, large Jain communities can be found in the United States and Europe. Several Jain temples have been built in both of these places. Smaller Jain communities also exist in Kenya and Canada.
Jains developed a system of philosophy and ethics that had a great impact on Indian culture. They have contributed to the culture and language in the Indian states of Tamil Nadu, Karnataka, Maharashtra,
FESTIVALS
Paryushana is the most important annual event for Jains, and is usually celebrated in August or September. It lasts 8–10 days and is a time when lay people increase their level of spiritual intensity often using fasting, study and prayer/meditation to help. The five main vows are emphasized during this time. There are no set rules, and followers are encouraged to practice according to their ability and desires. The last day involves a focused prayer/meditation session known as Samvatsari Pratikramana. At the conclusion of the festival, followers request forgiveness from others for any offenses committed during the last year. Forgiveness is asked by saying "Micchami Dukkadam" to others, which means "If I have caused you offence in any way, knowingly or unknowingly, in thought, word or action, then I seek your forgiveness." The literal meaning of Paryushana is "abiding" or "coming together."
Mahāvīra Jayanti, the Janam (birth) of Mahāvīra, the last tirthankara, is usually celebrated in late March or early April based on the lunar calendar.
Diwali is a festival that marks the anniversary of attainment of Nirvana of Lord Mahavira, the last of the Jain Tirthankar of this era. It is celebrated at the same time as the Hindu festival of Diwali. Diwali is celebrated in an atmosphere of austerity, simplicity, serenity, equity, calmness, charity, philanthropy and environment-consciousness. Jain temples, homes, offices, shops are decorated with lights and diyas. The lights are symbolic of knowledge or removal of ignorance. Sweets are often distributed to each other. The new Jain year starts right after Diwali.
RITUALS
There are many Jain rituals including ones involving idol worshiping, depending on the sect. One example related to the five life events of tirthankara called the Panch Kalyanaka are rituals such as the panch kalyanaka pratishtha, panch kalyanaka puja, and snatra puja.
ART AND ARCHITECTURE
Jainism has contributed significantly to Indian art and architecture. Jains mainly depict tirthankara or other important people in a seated or standing meditative posture. Yakshas and yakshinis, attendant spirits who guard the tirthankara, are usually shown with them. Figures on various seals from the Indus Valley Civilisation bear similarity to Jain images, nude and in a meditative posture. The earliest known Jain image is in the Patna museum. It is approximately dated to the 3rd century BCE. Bronze images of Pārśva, can be seen in the Prince of Wales Museum, Mumbai, and in the Patna museum; these are dated to the 2nd century BCE. A sandalwood sculpture of Mahāvīra was carved during his lifetime, according to tradition. Later the practice of making images of wood was abandoned, other materials being substituted.
Remnants of ancient Jain temples and cave temples can be found all around India. Notable among these are the Jain caves at Udaigiri Hills near Bhelsa(Vidisha) in Madhya Pradesh and Ellora in Maharashtra, and the Jain temples at Dilwara near Mount Abu, Rajasthan. The Jain tower in Chittor, Rajasthan is a good example of Jain architecture. Decorated manuscripts are preserved in Jain libraries, containing diagrams from Jain cosmology. Most of the paintings and illustrations depict historical events, known as Panch Kalyanaka, from the life of the tirthankara. Rishabha, the first tirthankara, is usually depicted in either the lotus position or kayotsarga, the standing position. He is distinguished from other tirthankara by the long locks of hair falling to his shoulders. Bull images also appear in his sculptures. In paintings, incidents of his life, like his marriage and Indra's marking his forehead, are depicted. Other paintings show him presenting a pottery bowl to his followers; he is also seen painting a house, weaving, and being visited by his mother Marudevi. Each of the twenty-four tirthankara is associated with distinctive emblems, which are listed in such texts as Tiloyapannati, Kahavaali and Pravacanasaarodhara.
There are 26 caves, 200 stone beds, 60 inscriptions and over 100 sculptures in and around Madurai. It was in Madurai that Acharya Bhutapali wrote the Shatkhandagama. This is also the site where Jain ascetics of yesteryear wrote great epics and books on grammar in Tamil.
The Sittanavasal cave temple is regarded as one of the finest examples of Jain art. It is the oldest and most famous Jain centre in the region. It possesses both an early Jain cave shelter, and a medieval rock-cut temple with excellent fresco paintings of par excellence comparable to Ajantha paintings; the steep hill contains an isolated but spacious cavern. Locally, this cavern is known as Eladipattam, a name that is derived from the seven holes cut into the rock that serve as steps leading to the shelter. Within the cave there are seventeen stone beds aligned into rows, and each of these has a raised portion that could have served as a pillow-loft. The largest stone bed has a distinct Tamil- Bramhi inscription assignable to the 2nd century B.C., and some inscriptions belonging to 8th century B.C. are also found on the nearby beds. The Sittannavasal cavern continued to be the "Holy Sramana Abode" until the seventh and eighth centuries. Inscriptions over the remaining stone beds name mendicants such as Tol kunrattu Kadavulan, Tirunilan, Tiruppuranan, Tittaicharanan, Sri Purrnacandran, Thiruchatthan, Ilangowthaman, sri Ulagathithan and Nityakaran Pattakali as monks.
The 8th century Kazhugumalai temple marks the revival of Jainism in South India.
A monolithic, 18 m statue of Bahubali referred to as "Gommateshvara", built by the Ganga minister and commander Chavundaraya, is situated on a hilltop in Shravanabelagola in the Hassan district of Karnataka state. This statue was voted by Indians the first of the Times of India's list of seven wonders of India.
A large number of ayagapata, votive tablets for offerings and the worship of tirthankara, were found at Mathura.[
RECEPTION
NEGATIVE
Like all religions, Jainism is criticized and praised for some of its practices and beliefs. A holy fast to death in Jainism called sallekhana is a particular area of controversy. When a person feels that all his or her duties have been fulfilled, he or she may decide to gradually cease eating and drinking. This form of death (santhara) has been the center of controversy with some petitioning to make it illegal. Many Jains, on the other hand, see santhara as spiritual detachment requiring a great deal of spiritual accomplishment and maturity and a declaration that a person is finished with this world and has chosen to leave. Jains believe this allows one to achieve death with dignity and dispassion along with a great reduction of negative karma.
POSITIVE
Mahatma Gandhi was greatly influenced by Jainism. Jain principles that he adopted in his life were asceticism, compassion for all forms of life, the importance of vows for self-discipline, vegetarianism, fasting for self-purification, and mutual tolerance among people of different creeds.
Swami Vivekananda appreciated the role of Jainism in the development of Indian religious philosophy. In his words, he asks:
“ What could have saved Indian society from the ponderous burden of omnifarious ritualistic ceremonialism, with its animal and other sacrifices, which all but crushed the very life of it, except the Jain revolution which took its strong stand exclusively on chaste morals and philosophical truths?
WIKIPEDIA
When outside looking in, the truth may be fuzzy and questions abound. Be strong, step through the door and explore the wonders beyond. All will be clear.
Apollo 11 astronaut Neil Armstrong, the first man to walk on the Moon, delivers remarks during a Congressional Gold Medal ceremony honoring himself, Buzz Aldrin and Michael Collins, along with John Glenn in the Rotunda at the U.S. Capitol, Wednesday, Nov. 16, 2011, in Washington. The Congressional Gold Medal is an award bestowed by Congress and is, along with the Presidential Medal of Freedom the highest civilian award in the United States. The decoration is awarded to an individual who performs an outstanding deed or act of service to the security, prosperity, and national interest of the United States. Photo Credit: (NASA/Paul E. Alers)
Lagon sud, Nouméa. Nouvelle-Calédonie.
Echouée en juillet 1970 sur le récif d'Aboré, non loin de la passe de boularis, la carcasse de ce grand minéralier est devenue une véritable attraction touristique. Elle suscite la curiosité des visiteurs qui survolent la barrière de corail ou qui se rendent au phare Amédée.
La nature reprend progressivement ses droits et finit toujours par dépasser les constructions humaines. Cette fortune des mers, dont le temps a façonné l'allure, se défait telle une sculpture éphémère. Je vous présente l'épave de l'Ever Prosperity
These leaves were a gift from a good friend who traveled to Turkey. I'm about to have them framed so I wanted to scan them in before they end up on the wall. I think they're beautiful and wanted to share them...
THE LEGACY OF PROSPECT HILL PLANTATION
Of all the historic places that I have visited, there has never been one that has captivated me like Prospect Hill. The story of Prospect Hill is a tale of wealth, prosperity, tragedy, sorrow, grief, greed, revenge and murder spanning more than 200 years and two continents. It is a story forged by war and the brotherhood of men fighting side by side, black and white. It is a story rooted in the ways of the Antebellum South and the conflict between right and wrong. It is a story that is being played out even today in the country of Liberia, so many miles away from rural Mississippi where it all began.
I first visited Prospect Hill on a beautiful, cool, crisp autumn day. Seven miles deep in the woods of rural Mississippi, she sits atop of a hill as a sentinel to what once was, but is nearly lost now. The home stands in ruins now and holds only a glimpse of what she once was. The beautiful fireplaces have grown cold and no longer add warmth to the space that was loved by so many and called home to generations of family members. The brightly colored walls show only remnants of the colors that they once boasted and the wall paper hangs in shreds. An old piano sits weathered and in ruins, no longer filling the home with its beautiful music but rather remains silent knowing its last note has resonated. A beautiful brass mirror still sits above a fireplace, but its reflection is now tarnished by years of abandonment, no longer does it catch the gazes of familiar faces, but rather darkness, emptiness and hopelessness as the house crumbles around it. As I walked around the yard, I couldn’t help but notice the remnants of what I am sure were once lavish gardens, and even today flowers are still blooming against the overgrown entanglement of weeds and vines as if they too have a story to tell and are begging not to be forgotten. A strange peace and tranquility surrounds the place, leaving me feeling far removed from the cares of life and wishing I could just sit under the shade of the ancient cedar trees and imagine what life would have been like. I begin to wonder, where they gathered when the original house burned and can only imagine the screams filling the night air as they realized little Martha didn’t make it out, yes somewhere on this hallowed ground the soil was saturated with tears. I look upon what was once a mighty oak but is now only a decaying mass of wood and chills run down my spine as I imagine the slaves being lynched on the very limbs that they had surely sought refuge under before. Maybe it is a fitting end to the tree, it’s time too has come to an end, just like the home it once shaded.
Captain Isaac Ross was born in South Carolina in 1760. He fought in the Revolutionary War alongside men of color and forged a friendship with many of them. This brotherhood was the basis for his respect for the black man despite being raised in the ideologies of the antebellum south. Captain Ross moved to Mississippi in 1808 with a large contingent of slaves and free men of color and built Prospect Hill Plantation. He was a successful businessman and the fertile Mississippi soil soon made him an extremely wealthy cotton planter. Captain Ross treated his slaves favorably, teaching them to read and write, which was illegal in many areas at this time. He also taught them specific skills and trades that made them valuable assets to his plantation as well as equipping them for a future on their own, the latter of which may or may not have been intentional. Captain Ross encouraged his slaves to marry and even allowed some of the ceremonies to be held at the Prospect Hill mansion. Many of these ceremonies were attended by Captain Ross himself, complete with gifts for the bride and groom. He seemed to have a respect for his slaves that was missing in most areas of the south at this time.
Captain Ross started to realize during the latter years of his life, that he owed a great deal of debt and gratitude to the slaves who had worked so hard for him and alongside him to build the empire of which he proudly called his own. Whether by spiritual awakening, or some type of epiphany, Captain Ross began to set in motion a series of events that would play out on two continents and affect the lives of countless individuals including his family, the slaves with whom called him master, and generations of their descendants. Captain Ross drew up a will in August of 1834, which upon his death, would free his slaves. Working through an organization called The American Colonization Society, the plantation was to be sold and the proceeds were to fund the transport of all of his slaves to a new colony in Africa called Liberia. This colony, which was soon called Mississippi in Africa, would be a fresh start to the slaves that wanted to travel there and Captain Ross even set aside provisions for a school to be established there so that the slaves could further their education and live a prosperous life in the new land. He included many of the slaves closest to him in his will and granted them money to start a new life if they chose to stay in Mississippi.
In 1836 Captain Isaac Ross passed away and the years that followed was a tumultuous time for the slaves and Ross’s family alike. Isaac Ross’s grandson, Isaac Ross Wade contested the will and the years that followed were marked with bitter disputes and litigations as well as unrest and anger on the part of the slaves. In 1845 tragedy struck, the slaves tired of waiting for the freedom that had been promised them by their beloved Captain Ross, had the cook drug the family and the house was set on fire, burning it to the ground. Everyone got out safely but little Martha, Captain Ross’s 6 year old granddaughter. A vigilante group was quickly formed and 11 slaves were hung to their death in an old oak tree out back of the burnt mansion. The present mansion was constructed in 1854.
After several years of litigation and tragedy, a group of nearly 300 Ross family slaves made the arduous journey to Africa but the story doesn’t end here. The slaves built for themselves, elaborate mansions reminiscent of the ones belonging to their masters back in Mississippi and some even enslaved the native peoples of Africa resulting in years of conflict and civil unrest which still goes on to this day. Most of the mansions built during this time were also destroyed during the years of civil unrest that followed. Copies of letters written by the Ross slaves to their families and former masters back in Mississippi still exist and sometimes outline less than desirable conditions in their new land of freedom. In an ironic twist of fate, seems maybe estranged family members or perhaps the slaves themselves had the last laugh. While all of the graves in the Ross family cemetery face presumably east, Isaac Ross Wade’s grave faces in the opposite direction, forever memorializing him as the man who stood in opposition and perhaps casting a light of shame on him for as long as the cemetery remains.
The legacy of Prospect Hill does not end with the massive oak or the crumbling mansion but still lives on in Liberia in the lives of the people whose ancestors came from Mississippi and in the descendants of the freed slaves who chose to stay. Her legacy lives on in the precedent that was set paving the way for people of color to gain their freedom and in the stories passed down from generation to generation. This Legacy still lives on in the cemetery bearing the name of all who called the mansion home and in the hearts and minds of the photographers who have been fortunate enough to capture her beauty even as she lay in ruins.
Special thanks to my awesome tour guide Mrs. Ann Brown. She made this tour possible and was such a wealth of knowledge. I can’t thank her enough for the hospitality and enthusiasm that she shared concerning the history of this area.
For more information there are two books published about Prospect Hill. Mississippi in Africa by Alan Huffman and Burning Prospects by Melissa Miles
I was wondering where the names "bullrush" and "cattail" came from. I had some theories, but all I found in my brief search was that cattails are a sign of peace and prosperity. Not sure why... or according to whom...
See also a detail of this ballot showing the illustration of Lady Liberty.
Republican Ticket.
For governor, Samuel W. Hale.
For railroad commissioners, Edward J. Tenney, Benjamin W. Hoyt, Stillman Humphrey.
For member of Congress, Martin A. Haynes.
Benjamin F. Niles, counciller. Everett C. Banfield, senator.
For county officers, Hugh McNorton, sheriff.
Josiah H. Hobbs, solicitor.
Charles P. Cook, treasurer.
Henry C. Carter, register of deeds.
Samuel B. Wiggin, register of probate.
Dudley C. Colman, Edwin F. Brown, Hiram H. Dow, commissioners.
Peace, prosperity, progress, 1882.
Built in 1906-1917, this Beaux Arts-style Capitol Building was designed by George B. Post to house the state house of representatives, state senate, and offices for the Wisconsin State Government. The fourth state capitol to house the state government since the state’s establishment in 1848, the building is the third building to sit on the present site, and replaced the previous state capitol, built in 1857-1869 and expanded in 1882, which burned down in February of 1904. The capitol houses both the Wisconsin State Assembly and the Wisconsin State Senate, as well as the Wisconsin Supreme Court and the Office of the Governor of Wisconsin. The first capitol of Wisconsin upon the formation of Wisconsin Territory in 1836 was in the village of Belmont, Wisconsin, with the legislature meeting in a hastily constructed wood-frame building, before deciding to designate the future site of Madison as the state capitol, and holding further sessions of the legislature in the much better-developed Mississippi River port town of Burlington (now in Iowa) until a capitol building could be completed in Madison. Upon Burlington becoming part of the new Iowa Territory, the state legislature moved to a log and stone building on the present site of the state capitol, a relatively humble Greek Revival-style building constructed in 1837, which looked much like older capitol buildings in the eastern United States, with doric columns and a rusticated fieldstone exterior. It was most similar to the Old State House in North Carolina, built only four years prior, and the Old State Capitol in Springfield, Illinois, built in the same year, though these two similar buildings were built almost entirely of stone blocks rather than fieldstone. The small second capitol building was the first state capitol of Wisconsin upon its ascension to statehood in 1848, but had become inadequate for the growing population and government by the 1850s. The original building was demolished and replaced with a larger, Classical Revival-style structure with Romanesque Revival elements constructed in stages between 1857 and 1869, which featured a dome inspired by the United Capitol Building, semi-circular porticoes with corinthian columns, and two short side wings with octagonal towers at the corners, which were modified and extended in 1882 with new wings that increased the Classical Revival aspects of the building and helped to downplay the Romanesque Revival elements that originally were very prominent on the structure. This building was oriented with the semi-circular original porticoes aligned with State Street and King Street, with the wings being oriented towards both sections of Hamilton Street, though the building appeared rather small within the large parklike expanse of Capitol Square. By the turn of the 20th Century, the old Capitol had become inadequate for the growing needs of Wisconsin, which had become wealthy, industrialized, and heavily populated by that point, so study of a replacement capitol building began in 1903. In February 1904, the old State Capitol burned to the ground when a gas jet ignited a newly varnished ceiling inside the building, which spread quickly despite the building featuring a then-advanced sprinkler system, as the reservoir of the nearby University of Wisconsin was empty, which allowed the fire to spread out of control. The north wing of the building, built in 1882, was the only portion that survived, with many relics, records, and important historical items being lost in the fire, though the state law library was saved thanks to efforts by University of Wisconsin students. The fire also happened just after the state legislature had voted to cancel the fire insurance policy on the building, thinking it was a costly and unnecessary folly.
The present building was built on the site of the previous building, with the construction process focusing on completing each wing one at a time to provide space to the state government with as much fiscal efficiency as possible due to financial limitations. Due to this, the north wing was built last to allow the remaining portion of the previous capitol to serve as space for the state government during the construction period, with the central rotunda and dome also being built after the other three wings had been completed, as they serve a more symbolic and less utilitarian purpose than the rest of the building. The building stands 284 feet (86 meters) tall to the top of the statue on the dome, which was sculpted in 1920 by Daniel Chester French, and is a personification of the state of Wisconsin, with the outstretched arm of the statue representing the state motto, “Forward”. The exterior of the building is clad in Bethel white granite, sourced from Vermont, with an additional 42 types of stone from a total of eight states and six countries being utilized on the interior of the building. The dome is the largest in the world to be entirely clad in granite, and is the tallest building in Madison, with a state law passed in 1990 stipulating that any building within a one-mile radius of the capitol is limited in height to the base of the columns of the dome, which stand at 187 feet, which preserves the visibility of the building from the surrounding landscape. The building has a greek cross footprint with four five-story wings that are aligned with the compass directions and radial streets following the compass directions that slice through the surrounding street grid, which is at a 45-degree angle to compass directions, instead roughly paralleling the shorelines of nearby Lake Mendota and Lake Monona, with Downtown Madison sitting on an isthmus between the two lakes. This places the building at a unique 45-degree angle orientation relative to the edges of Capitol Square and most buildings on adjacent streets. The building was one of the last works of the prolific architect George B. Post, whom died before the building was completed. The building underwent a major renovation in the 1970s that added modern features to the interior and covered up many original features, with later projects between 1988 and 2002 restoring the building while updating the building’s systems and functions for the modern needs of the state government.
The exterior of the building’s wings feature porticoes on the ends with corinthian columns, arched windows on the third floor, rusticated bases with entrance doors and decorative keystones, decorative reliefs featuring festoons over the windows on the porticoes, cornices with modillions and dentils, and pediments with sculptural reliefs, which were created by several sculptors, and have different symbolism embodied by their design. On the east wing, which is home to the Wisconsin Supreme Court, the sculpture known as Law, created by Karl Bitter, is located on the portico pediment, on the west wing, which houses the chamber of the Wisconsin Assembly, is a sculpture known as Agriculture, also created by Karl Bitter, on the north wing, which is home to a hearing chamber, is the sculpture known as Virtues and Traits of Character, created by Adolph Alexander Weinman, and on the south wing, which houses the chamber of the Wisconsin Senate, is a sculpture known as Wisdom and Learning of the World, created by Attilio Piccirilli. The sides of the wings feature simpler cornices with dentils, pilasters and recessed window openings with arched openings at the ground floor, windows with decorative pedimented headers on the second floor, arched windows on the third floor, two small two-over-two windows on the fourth floor, and a recessed fifth floor features small paired windows, hidden behind a balustrade that runs around the entirety of the building minus the ends of the wings, concealing a low-slope roof at the setbacks on the sides of the wings and above the corner porticoes. The upper roofs of the wings are low-slope with front gabled portions in the middle punctured by skylights, with the roof being almost entirely enclosed by a parapet. At the center of the building in the inside corners of the greek cross are semi-circular portions of the facade with semi-circular two-story ionic porticos with large terraces and grand staircases featuring decorative copper lampposts, decorative stone balustrades, concealed entrances to the ground floor underneath the terraces, and three doorways on the upper level, with drums surrounded by buttresses featuring small windows and domed roofs above the balustrade on the fifth floor. In the center of the building is the rotunda, which is topped with a large dome that rises from a tall base that terminates in a balustrade, with a low-slope roof at the base of the drum of the dome, which features a level with small windows at the base, with projected pavilions at the corners above the semi-circular porticoes below, which were originally to support four smaller domes, but ended up supporting sculptures by Karl Bitter, symbolizing strength, faith, prosperity, and abundance and knowledge. The drum of the dome is surrounded by a corinthian colonnade with corinthian pilasters on the exterior wall of the dome behind the colonnade, arched windows, and recessed decorative panels at the top of the colonnade below the architrave. Above the architrave is a cornice with modillions and dentils, above which is another balustrade, accessed via doors from the interior space above the inner dome of the rotunda, and ringed by six-over-six windows, pilasters, and a cornice with egg and dart motif at the top. Above this last cornice is the dome, which is ribbed, with the ribs terminating in voluted upside down brackets at the base, and clad in granite, terminating at the top at a balustrade around the base of the lantern. The cylindrical landern features corinthian columns, arched windows, festoons, with a concavely sloped roof featuring rubs terminating in volutes, above which is the base of the Wisconsin statue, which is coated in gold leaf.
The interior of the building is richly decorated with Beaux Arts detailing, utilizing plaster, a diverse array of stone and woodwork, engaged columns and pilasters, murals, vaulted ceilings, decorative balustrades, grand staircases, and modern oak furniture. The interior dome features a mural by Edwin Howland Blashfield, known as Resources of Wisconsin, which sits in the middle of the dome’s coffered ceiling, above the upper balcony at the base of the drum. The rotunda features green and white marble corinthian columns with gold leaf on the capitals, vaulted alcoves on the sides with coffered ceilings, a stone floor, and features marble from Tennessee, Missouri, Vermont, Georgia, New York, and Maryland, granite from Wisconsin and Minnesota, limestone from Minnesota and Illinois, marble from France, Italy, Greece, Algeria and Germany, and syenite from Norway. A large circular opening in the floor of the center of the rotunda allows light into the lower level of the building, and is supported by a ring of square columns underneath. The light fixtures in the space are a combination of lampposts and sconces. The pendentives below the drum of the dome in the rotunda are decorated with glass mosaics by artist Kenyon Cox. The interior’s decoration denotes hierarchy of space, with the level of detail varying throughout the building’s interior from simple offices and service areas to the grand public spaces, such as the rotunda and government meeting chambers. The two-story senate chamber is circular with marble cladding, corinthian columns, and pilasters on the walls, a decorative ceiling with a central shallow domed decorative glass skylight, and coffers with rosettes, with murals above the main podium, and balconies inside the alcoves behind the columns for spectators and observers. The two-story assembly chamber features a similar shallow domed decorative glass skylight on the ceiling, but is square in shape with decorative pendentives and arches on the perimeter of the space opening into alcoves with vaulted ceilings, with wood paneling and a large mural behind the main podium, and balconies in the upper level of the alcoves. The supreme court chamber is square with a square decorative glass skylight in the room’s coffered ceiling, white marble pilasters, paneling, and murals on the walls, and arched niches housing candelabra-type lamppost light fixtures. The north wing hearing chamber features a massive cove ceiling with decorative trim and murals, with a large square decorative glass skylight in the middle, and walls lined with ionic pilasters and stone panels. The Governor’s Conference Room, located in the east wing, features a heavily decorated ceiling with multiple coffers housing murals, decorative stained woodwork, a fireplace with a decorative marble surround flanked by two corinthian columns, and gold leaf on some of the trim. The interior of the building is even more richly detailed than the exterior.
The building, which has been fully modernized and restored to some semblance of its original appearance, remains the seat of the government of Wisconsin, presently the 25th largest by land area and 20th largest by population in the United States. The building was listed on the National Register of Historic Places in 1970, owing to its historical and architectural significance, and was listed as a National Historic Landmark in 2001. The building visually dominates the isthmus that makes up Downtown Madison, and sits in the city’s central square, one of the most visually impressive and stunning sitings of any capitol building in the United States.
Located in the hinterland of Sardinia, there are eerie remains of a once thriving mining town. People from all over came here for work, and to search the mountains for veins of silver. But their prosperity was doomed to end, and their homes were built to be swallowed. In this episode, we set out to this no-man's-land to take a ghostly glimpse into the past, and to reveal the dark story. This is where the adventure starts: www.youtube.com/watch?v=Hq1TN6MWsc0