View allAll Photos Tagged Parthenis,
Hyphilaria parthenis is a butterfly of the Riodinidae family. It is found in low altitude areas of the Neotropical ecozone, from Panama to southern Brazil. Photography made in Pedregulho city (state São Paulo in Brazil)
Special train with English railfans on bridge of 104 km, near Partheni village.That was the last train, it run on the narrow gauge tracks of Korinth-Tripolis-Zevgolatio line. Alco DL-537, A-9101+A-9105.
A few more nice (and new) species seen by me after 1300 and before returning to the lodge for lunch.
This was another new one to me and one that I liked a lot even though it did not get onto my annual calendar for friends.
Pais de origem (Country of origin): BRASIL
Localidade do registro (Record location): Vargem Bonita/MG
Serra da Canastra/MG
Identificação/referência:
borboletaskmariposas.blogspot.com.br/2016/04/hyphilaria-p...
Photo taken in Villa Carmen, Pillcopata, Peru.
PE1004
2023/09/15
0509
UCUT 0550
DSCN6690-CUU_SAAL-BR60-99_CM_M_SH-VAL18-EXP0P90-CONTP35-FINNN
More photos taken in a few minutes around mid morning at this forest location.
I have previously seen a few males of this species, but this is the first time I have seen a female.
This was one I did find myself.
Soon after noon a few more things were being seen.
Only my second photo of this species. Another welcome find.
More lepidoptera seen on the trail behind the lodge, all these just before noon.
Another appealing hairstreak that I have only seen in Peru.
The next day I found my only ever female of this species.
Simonopetra Monastery or Simonos Petra (Greek: Σιμωνόπετρα or Σίμωνος Πέτρα) is one of the many monasteries that occupy the peninsula commonly called Mount Athos. It is dedicated to the Nativity of Christ. It is ranked thirteenth in the hierarchical order of the Mount Athos monasteries located on the peninsula. While the origins of a monastery founded by Blessed Simon the Myrrh-flowing that may have been the beginnings of the existing monastery are clouded in the mists of time, the recorded establishment of the present monastery around 1368 is credited to the Serbian prince Ioannis (Joan, Jovan) Uglješa. The monastery has through the years experienced changing fortunes as it has weathered various political and leadership issues and natural disasters. With the formation of a number of metochia during the twentieth century the monastery is weathering the latest disastrous fire of 1990.
Early Origins
Establishment of settlements of hermits on Athos began in the later part of the first millennium. Organized monastic communities, while maintaining close relations with Athos, were restricted to the neighboring Halkidiki area. As the numbers of monks increased in the Athos area, the use of the expression "holy mountain" began to appear. This expression had been in use for many areas where sizable communities of monks grew. Formal recognition of the Athonite and neighboring coenobium communities was by Basil I in 857 who granted imperial privileges to the communities that protected the monks from tax collectors. Emperor Romanus I Lecepenus, in 941, then introduced annual grants for the monks at Athos. As the tenth century progressed further imperial support was given to anchorite communities at Athos. By the turn of the millennium Mt. Athos was a large and economically strong community with prestige and influence in Constantinople.
History
The origins of Simonopetra monastery on Mt. Athos before Prince Ioannis Ugljesa has relied upon information in the Life of the Blessed Simon and writings of Bp. Porfiry (Porphirios) Uspensky. These discuss the existence of a "Monastery of Simon" on Mt. Athos in the tenth and eleventh centuries. Other than the paucity of information about this "Monastery of Simon" and the later note of construction of the monastery on Simon's rock little is known of the intervening years other than conjecture based upon tradition attached to the Blessed Simon and the similarity of the name. In the event a monastery of Simonopetra was completed around 1257, and the reputation of the monastery attracted many monks.
In the intervening years the monastery declined until Prince Ioannis Ugljesa, impressed with the reputation of the Blessed Simon, petitioned Cyril Lucaris, Patriarch of Constantinople, to reactivate the empty monastery. With this permission, Ugljesa immediately built an entire monastery, but, after a brief period of prosperity, Athos and the monastery entered into the chaos and ruin of the ascendency of the Ottoman Turks over the area. Most records of this period were destroyed in a great fire of 1580. Yet, the monastery had functioned without interruption. On December 11, 1580, the monastery suffered total destruction by fire killing many of the monks. The survivors, however, were able to save the coffers of the monastery, which apparently were considerable as the Simonopetra monks were able to buy the assets and administration of a neighboring monastery, Xenophontos Monastery as a temporary home. As rebuilding the monastery required consideration funds, the abbot, Evyenios, journeyed to Wallachia in 1587 to raise money. Earlier in 1566, the Great Postelnik Gheorma in Wallachia had donated the Monastery of St Nicholas in the suburbs of Bucharest to Simonopetra monastery as a metochi. In the meantime the rebuilding of the monastery at Mt. Athos continued so that by 1586 the monks were back in their own monastery.
On June 8, 1622, Simonopetra experienced a second fire. However, this one only caused minor damage, and by 1623, the abbot, Timotheos, dedicated the restored katholikon. After this time the monastery appeared to enter a period of decline. By 1745 the population of the monastery had decreased to five. Finally, in 1762, the monastery was closed and taken over by the central administration of Athos (the Great Mese) to satisfy its creditors. In the meantime, Fr. Ioasaph of Mytilene managed to raise enough funds to buy back the monastery's metochia and restore parts of the monastery. However, the revival was accompanied by apparent financial wrongdoings that brought Patriarch Kallinikos into assert control and eventually assign a new abbot, Dionysios.
This period of chaos continued when the effects of the Greek independence movement caused the occupation of Mt. Athos by the Turks. While the monastery continued to function, the high taxation by the Turks and looting resulted in the departure of all the monks by 1823. After the Turks departed in 1830, the monastery returned to a life of constant turmoil. This turmoil continued until the destructive fire of May 27, 1891. Through the efforts of the abbot, Neophytos, and both with the cooperation and demands of the Russian Church Simonopetra was again restored and was flourishing by the turn of the century.
Under the leadership of Abbot Ieronymos, Simonopetra continued to flourish. But, after his retirement to the metochi of the Ascension in Athens in 1931, the Simonopetra monastery began another decline both intellectually and spiritually. By the time of his death in 1957, the decline of monasticism on Mt. Athos, as well as Simonopetra, was well advanced as depopulation of the monasteries continued. In 1973 a rebirth began at Simonopetra when a large group of monks under the leadership of Abbot Aimilianos Vafeidis arrived from the Monastery of the Transfiguration at Meteora. Subsequently a number of metochia were established under the guidance of the monks of Simonopetra, including three in France. Again Simonopetra was faced with the destruction of monastery property by a fire that started on August 14, 1990, on Mt. Athos that lasted 14 days. This again presented a challenge for the monks.
Recordings
In recent years, the monastery has become world-renowned for its high-quality recordings of traditional Byzantine chant in Greek and has a growing discography.
Hymns from the Psalter (1990)
O Pure Virgin (Agni Partheni) (1990)
Divine Liturgy (1999)
Great Vespers (1999)
Paraklesis (1999)
Service of Saint Simon (1999)
Sunday Matins (Orthros) (1999)
Service of St. Silouan the Athonite (2004)
Detalhes das Asas (Wings details)
© Marcos Cesar Campis
Leia meu perfil (readme my profile):
www.flickr.com/people/mcampis/
1-Evenus regalis
2-Vanessa myrinna
3-Parides proneus
4-Epiphile orea
5-Hyphilaria parthenis
6-Callicore hydaspes
7-Caligo illioneus
8-Ortilia orthia
9-Emesis cerea
10-Archonias brassolis tereas
11-Doxocopa agathina
12-Metron oropa
13-Phocides metrodorus metron
14-Riodina lycisca
15-Mimoniades versicolor
16-Brangas getus
17-Lycorea halia discreta
18-Callicore sorana
19-Calycopis demonassa
20-Morpho helenor
Mykonos shop facade of the "Parthenis" excellent cotton accessories & clothes - a Greek minimalistic brand of possibly the best cotton clothes...
"Explored" on January 23, 2009. #338
March 2008 Athens Fashion Week (450 pics / 3slideshows )
fashionwalks raw slideshows blog
bilwanderings raw slideshows blog
note: bilwander's initial fb account has been suspended by facebook since the end of 2015 whilst fashionwalks fb page
remains visible but not accessible by bilwander who
currently may be reached on fb only via his new fb page
fashionwalks raw slideshows blog
bilwanderings raw slideshows blog
note: bilwander's initial fb account has been suspended by facebook since the end of 2015 whilst fashionwalks fb page
remains visible but not accessible by bilwander who
currently may be reached on fb only via his new fb page
Golapbag (Golap=Rose; Bag=garden) was part of the royal palace of Burdwan, West Bengal, India. Now it is a portion of the garden of the University of Burdwan, West Bengal, India.
Burdwan or BARDHAMAN is about 100 km from Calcutta. It is an ancient town. It was known as PARTHENIS during the time of Alexander the Great, the famous Greek Emperor.Later, during Mughal periods it was called SHARIFABAD. Sulaiman Karnani founded the present town in 1567 AD. In 17th century SANGAM RAY came from Punjub to start a business here, his descendant KRISHNARAM RAY was declared RAJA (King) by the emperor Aurangzeb. This royal lineage was continued upto 1955.
ON EXPLORE : #475; NOV 22,2007
fashionwalks raw slideshows blog
bilwanderings raw slideshows blog
note: bilwander's initial fb account has been suspended by facebook since the end of 2015 whilst fashionwalks fb page
remains visible but not accessible by bilwander who
currently may be reached on fb only via his new fb page
One of the bright objects of the night sky. It's easy to see how we humans have revered this celestial beauty for thousands of years. I'm happy to have caught a few of its moons, caught up in an elegant dance as they hurtle through the cosmos, tethered to the intense gravitational field of the planet .
Here's a few interesting association's with the god myth in which this planet holds its namesake.
Epithets denoting functionality
Some epithets describe a particular aspect of the god, or one of his functions:
Jove Aegiochus, Jove "Holder of the Goat or Aegis", as the father of Aegipan.
Jupiter Caelus, Jupiter as the sky or heavens; see also Caelus.
Jupiter Caelestis, "Heavenly" or "Celestial Jupiter"
.
Jupiter Elicius, Jupiter "who calls forth [celestial omens]" or "who is called forth [by incantations]"; "sender of rain".
Jupiter Feretrius, who carries away the spoils of war". Feretrius was called upon to witness solemn oaths.[146] The epithet or "numen" is probably connected with the verb ferire, "to strike," referring to a ritual striking of ritual as illustrated in foedus ferire, of which the silex, a quartz rock, is evidence in his temple on the Capitoline hill, which is said to have been the first temple in Rome, erected and dedicated by Romulus to commemorate his winning of the spolia opima from Acron, king of the Caeninenses, and to serve as a repository for them.
Iuppiter Feretrius was therefore equivalent to Iuppiter Lapis, the latter used for a specially solemn oath. According to Livy I 10, 5 and Plutarch Marcellus 8 though, the meaning of this epithet is related to the peculiar frame used to carry the spolia opima to the god, the feretrum, from verb fero
Jupiter Centumpeda, literally, "he who has one hundred feet"; that is, "he who has the power of establishing, of rendering stable, bestowing stability on everything", since he himself is the paramount of stability.
Jupiter Fulgur ("Lightning Jupiter"), Fulgurator or Fulgens
Jupiter Lucetius ("of the light"), an epithet almost certainly related to the light or flame of lightningbolts and not to daylight, as indicated by the Jovian verses of the carmen Saliare.
Jupiter Optimus Maximus (" the best and greatest"). Optumus because of the benefits he bestows, Maximus because of his strength, according to Cicero Pro Domo Sua.
Jupiter Pluvius, "sender of rain".
Jupiter Ruminus, "breastfeeder of every living being", according to Augustine.
Jupiter Stator, from stare, "to stand": "he who has power of founding, instituting everything", thence also he who makes people, soldiers, stand firm and fast
Jupiter Summanus, sender of nocturnal thunder
Jupiter Terminalus or Iuppiter Terminus, patron and defender of boundaries
Jupiter Tigillus, "beam or shaft that supports and holds together the universe."
Jupiter Tonans, "thunderer"
Jupiter Victor, "he who has the power of conquering everything."
Syncretic or geographical epithets
Some epithets of Jupiter indicate his association with a particular place. Epithets found in the provinces of the Roman Empire may identify Jupiter with a local deity or site (see syncretism).
Jupiter Ammon, Jupiter equated with the Egyptian deity Amun after the Roman conquest of Egypt
Jupiter Brixianus, Jupiter equated with the local god of the town of Brescia in Cisalpine Gaul (modern North Italy)
Jupiter Capitolinus, also Jupiter Optimus Maximus, venerated throughout the Roman Empire at sites with a Capitol (Capitolium)
Jupiter Dolichenus, from Doliche in Syria, originally a Baal weather and war god. From the time of Vespasian, he was popular among the Roman legions as god of war and victory, especially on the Danube at Carnuntum. He is depicted as standing on a bull, with a thunderbolt in his left hand, and a double ax in the right.
Jupiter Indiges, "Jupiter of the country," a title given to Aeneas after his death, according to Livy
Jupiter Ladicus, Jupiter equated with a Celtiberian mountain-god and worshipped as the spirit of Mount Ladicus in Gallaecia, northwest Iberia, preserved in the toponym Codos de Ladoco.
Jupiter Laterius or Latiaris, the god of Latium
Jupiter Parthinus or Partinus, under this name was worshiped on the borders of northeast Dalmatia and Upper Moesia, perhaps associated with the local tribe known as the Partheni.
Jupiter Poeninus, under this name worshipped in the Alps, around the Great St Bernard Pass, where he had a sanctuary.
Jupiter Solutorius, a local version of Jupiter worshipped in Spain; he was syncretised with the local Iberian god Eacus.
Jupiter Taranis, Jupiter equated with the Celtic god Taranis.
Jupiter Uxellinus, Jupiter as a god of high mountains.
In addition, many of the epithets of Zeus can be found applied to Jupiter, by interpretatio romana. Thus, since the hero Trophonius (from Lebadea in Boeotia) is called Zeus Trophonius, this can be represented in English (as it would be in Latin) as Jupiter Trophonius. Similarly, the Greek cult of Zeus Meilichios appears in Pompeii as Jupiter Meilichius. Except in representing actual cults in Italy, this is largely 19th-century usage; modern works distinguish Jupiter from Zeus.
en.wikipedia.org/wiki/Jupiter_(mythology)
(further information and pictures you can see by clicking on the link at the end of page!)
St. George's Church (Vienna)
George's Church, seen from Hafnersteig
Board at the entrance to Griechengasse
The St. George's Church, also Greeks church of St. George, is an Orthodox church in the 1st district of Vienna Innere Stadt at Hafnersteig in the former "Greek quarter".
The Church congregation to St. George is the representative of the Ecumenical Patriarchate of Constantinople in the Greek Oriental Church in Austria, while the Church to the Holy Trinity at Meat market (Fleischmarkt) the Metropolitan Cathedral of the Greek Orthodox Metropolis of Austria Exarch of Hungary and Central Europe is. So the George congregation at the World Council of the Churches in Austria takes part.
History
The congregation of St. George in 1709 in the house of Alexandros Mavrokordatos a small Greek chapel installed. 1723 the congregation with an imperial decree got the right to build a church, but it was not until 1802 that it was possible to purchase the inn "Kiss the small Penny" and in its place until 1806 to built a church. This work was carried out by the architect Franz Wipplinger. In contrast to the congregation of the Greek Church to the Holy Trinity, whose members were Greek orthodox subjects of the Habsburgs, the congregation of St. George's Church was composed of subjects of the Ottoman Empire.
In 1898, donations enabled an extensive remodeling and the construction of a bell tower by the architect Ludwig Tischler. Among the donors were, among others, the Greek-Austrian entrepreneur Nikolaus Dumba (who also chairman of the congregation was) and Simon of Sina as well as Tsar Nicholas I of Russia. Prominent members of the community were the deputy Theodor von Karajan and the Greek freedom fighter Rigas Velestinlis.
During World War II the elaborate lead glazing (windows facing toward Greeks alley) was destroyed and then partially recovered. Today the entrance at Hafnersteig serves a leased shop and access to the church is via the Griechengasse.
Architecture
The Facade is modeled after a Greek temple. The pediment depicts St. George slaying the dragon. At the left side of the building is a cylindrical bell tower attached, which ends with a copper-clad dome.
The interior of the church has a single nave and is entered through a small anteroom. Konstantinos Parthenis created around 1907 five large-scale paintings that the Saint Paul in Athens, St. Sergios, the Nativity, St . Nicholas and the Sts. Constantine and Helena show. The ceiling has the shape of a dome at the four corner pendentives of which the evangelists are depicted. Above the main entrance there ist the representation of the Virgin and Child, above the iconostasis Christ Pantocrator.