Senior Vice President of Subways Sally Librera, Train Operator Louis-Mark Perry and NYC Transit President Andy Byford at the November Transit Committee meeting where Perry was recognized for his heroic actions saving a man walking on the 7 train tracks.

Recognized as one of the Midwest's largest living history festivals, come share in the excitement at Galesburg Heritage Days in Galesburg, Illinois. . A family event, featuring both pre-1840 early American Colonial Frontier Rendezvous, and a thoroughly fielded Civil War Battle Reenactment/Encampment, along with dozens of unique period merchants...all within walking distance of each other.

www.galesburgheritagedays.com/

 

Trailers of the East Coast is proud to have sponsored the North Carolina High School Rodeo Association State Finals for 2016 from May 27-29th at Lone Hickory Arena in Yadkinville, NC.

 

Congratulations to the North Carolina High School Rodeo National Finals Team

Congratulations to the members of the North Carolina High School Rodeo National Finals Teams. Representing the NCHSRA at the 2016 National High School Finals are Joshua Parker, Trace Brown, Zack Toberer, Rex Atkins, Addie Fairchild, Sarah Scott, Olivia Townsend, Bailey Livengood, Will Mccraw, Clay Futrell, Blake Walker, Rhiannon Snow, Bailey Tate, Casey Lemons, Mattie Colvard, Meghan Carriker, Cole Compton, Ty Lewis, Anna Scott, and Lane Bolatto.

 

Congratulations to the North Carolina High School Rodeo Junior High National Finals Team

Representing the NCHSRA at the 2016 Junior High School National Finals are Eli Colvard, Frog Bass, Jet Toberer, Levi Fogleman, Cole Gillespie, Sage Dunlap, Reagan Humphries, Cheyenne Garmon, Emma Sanders, Clay Livengood, Luke LeMaster, Megan Yankee, Regan Humphries, Gracie Fairchild, Reagan Fogleman, Cole Futrell, Jaxson Tucker, Kayla Earnhardt, and Taylor Johnson.

 

The Seth Ring “Ringo Kid” Memorial Award

Seth Ring’s passion in life was bull riding. He was known to everyone on the bull riding circuit as the “Ringo Kid.” He rode cutting horses and was an outstanding horseman and had applied to a college in Texas that would further his interest in rodeo. Tragically, Seth died from a car accident earlier this year. To honor his memory, his family established this award which recognizes one cowboy and one cowgirl who exemplify the characteristics that made Seth loved and respected by so many. The candidates must exhibit the highest levels of conduct and

sportsmanship both in and out of the arena. They must meet or exceed the NHSRA/NCHSRA grade and conduct qualifications. They must be in their senior year of high school. They should exhibit a caring concern and friendship for and toward their fellow competitors and all others in general. They must demonstrate that never give up drive. They must show strength in their faith and a willingness to share and help others with their faith and their struggles. They would be described as always positive and smiling.

 

Sarah Scott and Lane Bolatto were chosen by the family of Seth Ring to receive the Seth Ring “Ringo Kid” Memorial All Around Cowboy/Cowgirl Award.

 

All photos courtesy of High Time Photography (www.hightimephotos.com)

Nia Long

Or maybe Miami?! =)

 

Oahu, Hawaii

 

jeffreytsangphotography.com

The most recognized portrait by Steve Curry is “Afghan Girl” in a refugee camp near Peshawar, Pakistan. National Geographic published the 1985 photo of this young girl in June of 1985 which then became the most powerful message and photo of Steve’s young career. Over 17 years later he returns after finding this women, which facial recognition and a specialized doctor in iris research confirmed her to be the same women Steve Originally Photographed in 1985. She was located in 2002 in Sharbat Gula. Steve is quoted as saying: “Her skin is weathered; there are wrinkles now, but she is as striking as she was all those years ago.” This photo was the poster child used on Amnesty International brochures, posters, and calendars. National Geographic helped Steve McCurry in finding this iconic women. There were many imposters. In 1985 Steve snuck his film and gear into these areas sown into his authentic cultural garb.

  

“One face, more than any other, resonates strongly in his memory and the world's. I was walking through an Afghan refugee village one day. I was doing a story on the Afghan, Pakistan border. At that time there were maybe a couple million Afghan refugees in Pakistan. And I passed this tent, a large tent which was being used as an elementary school. I asked the teacher about this one particular student with these kind of amazing eyes. She says, she had to walk with her family for two weeks through the mountains because her village had been bombed by helicopter gun ships. So people in her family had been killed and they had made this two week trek-- and this was in the middle of winter-- through the snow to get to this refugee camp. So it was clear that she had been deeply traumatized by being displaced and family members killed and what not. There's certain photographs which have struck a chord in people. I was very happy that several people told me that they actually volunteered to go work in Pakistan refugee camps based on that picture. So I felt like that alone is a positive contribution that photography can make where it actually inspires people to want to help others.” –Steve McCurry Through My Eyes Video

 

"This, as you may recognize, is a boiler." When you go into a boiler room, you shouldn't be surprised to see a boiler. This one is among the many scenic highlights seen by visitors to the Hollywood Tower Hotel.

"The greatest mistake in life is to think you are too strong to fall into temptation"

 

youtu.be/sTUxrPJfpqk

Inside

Inside the three-nave and five-bay nave is still the basilical room scheme of Romanesque to recognize. Round arched diaphragm arches on square pillars with chamfered edges separate the nave from the aisles. The Gothic ribbed vault from the late 14th century rests in the nave on strong pilaster stripes and in the aisles on compound piers and consoles. The ceiling paintings with the lushly curving ornamentation and delicate figure motifs date from the late Gothic period. The second yoke symbolizes the four evangelists, each handing over a Gospel book to a pope or bishop. The sound hole in the middle yoke is surrounded by playing angels. The remaining ceiling paintings mainly consist of flower ornaments.

The west gallery in the nave above groined vault and with an gallery balustrade with tracery was built around 1500. The galleries above the aisles are open in double arcades to the nave yokes and originated either in the Baroque period or only in the 19th century. The side chapels adjoining the first and third yokes are opened by round arches over ornamented pillars. The four single-bay chapels from the late Renaissance are groin-vaulted with decorative ridges. The late-Gothic Saint Katherine's chapel is located on the north side of the fifth yoke and is net-vaulted. Opposite it is a two-bay early Baroque chapel with a groin vault on the south side. The southern aisle contains mural paintings from the 14th century. A round-arched triumphal arch connects the nave and choir. The choir is composed of a Romanesque choir square and a 5/8 choir with Gothic ribbed vault. The four pillars of the Romanesque choir yoke have imposts with chequerwork and in the corners Romanesque sinkers with leaf bud capitals and imposts. The reliefed keystones depict the Lamb of God and the Lion of St. Mark, the consoles in choir polygon depicting heads and animals. The choir conclusion is broken through with five two-lane Gothic tracery windows. In order to produce better light conditions, the colored crown glass windows 1972 were replaced by transparent ones. On the north side of the choir square, there is a window that was once accessible through the Seven-Sorrows-of-Mary chapel and served as a lodge for the owners of the Wolfsberg Castle during the Holy Mass.

Facility

The main altar was made in 1776 by Villach carpenter Johannes Rudolph. In the main picture, dated 1777, the evangelist is drawn out in magical light from the darkness of the background in a writing pose. In a similar technique, the reproduction of the dying Franz Xaver is torn from the darkness in the image of the fixture portray. Painter of the two pictures is the Kremser Schmidt. The altar is flanked by the life-size figures of the apostolic princes Peter and Paul. The two sculptures were created 1773-1777 by Michael Zill. From this artist, the console figures of the saints Heinrich and Kunigunde come on the choir walls.

In the first chapel in the left aisle there used to be an altar, now in the second side chapel.

Between these two chapels in the wall a Lourdes Grotto is embedded.

The second side chapel, also called chapel of Saint Mary, was the family chapel of Bayerhofen and served as a burial place. It was consecrated in 1661 by Lavanter Bishop Maximilian Gandolf. Its altar consists of a simple aedicule and a small attachment of volutes with two niches. The main picture is a copy of 1661 after Veronese's marriage of St. Catherine of Siena. The picture shows Saint Cecilia. Next to them are statuettes of Saints Barbara and Margareta. On the side walls of the chapel are the console figures of Saint Anthony of Padua and a John Nepomuk created by Franz Anton Detl.

The third side chapel is dedicated to Saint Cunegonde. The altarpiece depicts the ordeal of Saint Kunigunde. The picture was created in 1667 by the Antwerp painter J. B. von Rülle and donated by the Bamberg Bishop Philipp Valentin Voit von Rieneck the Minorite Church in Wolfsberg. After its dissolution, the image was transferred from there in 1821 and provided with a frame from the late 18th century.

The first side chapel on the right is dedicated to Saint Valentine. The main picture of the altar was created by the Munich painter Malknecht and shows the miraculous bishop. Below is a Baroque reliquary of 1655, which is said to contain the saint's arm bone. In the side niches of the altar stand the figures of Saints Anna and Joachim.

The Sacred Heart of Jesus in the middle chapel used to be the altar of the sacrament and shows in the main picture a Baroque motif of the Sacred Heart of Jesus from the 18th century. The statues represent the high priests Melchisedech and Aaron and come from a workshop in Val Gardena.

The third side chapel is the All Souls chapel. The altar is decorated with a life-size crucifixion group in front of the painted Jerusalem, including carvings of poor sinners in purgatory.

An important example of Romanesque architecture is the stone relief with the lion of St. Mark and the Head of the Evangelist, immured in the foremost right pillar. It shows similarities with late Romanesque Dalmatian portraits and emerged in the 12th or early 13th century.

Five of the console figures on the pillars of the nave, the saints Joseph, Leonhard, Philip, James the Younger and Nicholas, come from Val Gardena; the sixth, St. Judas Thaddäus from the workshop of Konrad Campidell, was consecrated in 1961.

Organ

The organ was built in 1898 by Martin Hechenberger from Passau and restored in 2010 by the organ builder Kuhn (Männedorf, Switzerland). The instrument has 23 registers on two manuals and pedal.

I major work C-f3

1. Bourdon 16'

2. Principal 8'

3. Filomele 8'

4. Gamba 8'

5. Coppel 8'

6. Octav 4'

7. Flute 4'

8. Reed Flute 4'

9. Mixture III 22/3'

10. Trumpet 8'

II upper work C-f3

11. Echo bass 16'

12. Violin Principle 8'

13. Gemshorn 8'

14. Salicet 8'

15. Lovingly Gedackt 8'

16. Fugara 4'

16th flute traverses 4'

18th Clarinetto 8'

Pedal C-d1

19th violin 16'

20. Subbass 16'

21. Octavbass 8'

22. Cello 8'

23. Trombone 16'

Pairing: I / I (super octave couplers) II / I, I / P, II / P

Aids to execution: Fixed combinations (p, mf, ff, pleno), Kalkantenzug (wind-producing mechanism)

Of the tombs inside the church are the figurative knight grave stone of Christian von Schaumberg (1514) and the one of Anton von Himmelberg (1457) worth mentioning.

 

Innen

Im Inneren des dreischiffigen und fünfjochigen Langhauses ist noch das basilikale Raumschema der Romanik zu erkennen. Rundbogige Scheidbogen auf quadratischen Pfeilern mit abgefassten Kanten trennen das Mittelschiff von den Seitenschiffen. Das gotische Kreuzrippengewölbe aus dem späten 14. Jahrhundert ruht im Mittelschiff auf kräftigen Pfeilervorlagen und in den Seitenschiffen auf Diensten und Konsolen. Die Deckenmalereien mit der üppig geschwungenen Ornamentik und zarten Figurenmotiven stammen aus der Spätgotik. Im zweiten Joch sind symbolisch die vier Evangelisten dargestellt, die jeweils einem Papst oder Bischof ein Evangelienbuch überreichen. Das Schallloch im Mitteljoch ist von musizierenden Engeln umgeben. Die restlichen Deckenmalereien bestehen hauptsächlich aus Blumenornamenten.

Die Westempore im Mittelschiff über Kreuzgratgewölbe und mit einer Emporenbrüstung mit Blendmaßwerk wurde um 1500 errichtet. Die Emporen über den Seitenschiffen sind in Doppelarkaden zu den Mittelschiffjochen geöffnet und entstanden entweder in der Barockzeit oder erst im 19. Jahrhundert. Die sich am ersten und dritten Joch anschließenden Seitenkapellen sind durch Rundbögen über ornamentierten Pfeilern geöffnet. Die vier einjochigen Kapellen aus der Spätrenaissance sind mit dekorativen Graten kreuzgratgewölbt. Die spätgotische Katharinenkapelle befindet sich nordseitig am fünften Joch und ist netzrippengewölbt. Ihr gegenüber steht südseitig eine zweijochige frühbarocke Kapelle mit Kreuzgratgewölbe. Im südlichen Seitenschiff befinden sich Wandmalereireste aus dem 14. Jahrhundert. Ein rundbogiger Triumphbogen verbindet Langhaus und Chor. Der Chor setzt sich aus einem romanischen Chorquadrat und einem 5/8-Chorschluss mit gotischem Kreuzrippengewölbe zusammen. Die vier Pfeiler des romanischen Chorjoches besitzen Kämpfersteine mit Würfelfries und in den Ecken romanische Absenker mit Knospenkapitellen und Kämpfern. Die reliefierten Schlusssteine zeigen das Lamm Gottes und den Markuslöwen, die Konsolen im Chorpolygon Köpfe und Tiere. Der Chorschluss ist mit fünf zweibahnigen gotischen Maßwerksfenstern durchbrochen. Um bessere Lichtverhältnisse herzustellen, wurden 1972 die farbigen Butzenscheiben durch durchsichtige ersetzt. An der Nordseite des Chorquadrates befindet sich ein Fenster, das einst durch die Siebenschmerzenkapelle erreichbar war und den Besitzern des Schlosses Wolfsberg als Loge während der heiligen Messen diente.

Einrichtung

Der Hauptaltar wurde 1776 vom Villacher Tischler Johannes Rudolph gefertigt. Im mit 1777 datierten Hauptbild wird der Evangelist in schreibender Sitzpose mit magischem Licht aus dem Dunkel des Hintergrunds hervorgezeichnet. In ähnlicher Technik ist im Aufsatzbild die Wiedergabe des sterbenden Franz Xaver dem Dunkel entrissen. Maler der beiden Bilder ist der Kremser Schmidt. Flankiert wird der Altar von den lebensgroßen Figuren der Apostelfürsten Petrus und Paulus. Die beiden Skulpturen wurden 1773–1777 von Michael Zill geschaffen. Von diesem Künstler stammen auch die Konsolenfiguren der Heiligen Heinrich und Kunigunde an den Chorwänden.

In der ersten Kapelle im linken Seitenschiff war früher ein Altar aufgestellt, der sich jetzt in der zweiten Seitenkapelle befindet.

Zwischen diesen beiden Kapellen ist in der Wand eine Lourdes-Grotte eingelassen.

Die zweite Seitenkapelle, auch Marienkapelle genannt, war die Familienkapelle derer von Bayerhofen und diente ihnen als Grabstätte. Sie wurde 1661 vom Lavanter Bischof Maximilian Gandolf geweiht. Ihr Altar besteht aus einer einfachen Ädikula und einem kleinen Aufsatz aus Voluten mit zwei Nischen. Das Hauptbild ist eine Kopie von 1661 nach Veroneses Vermählung der heiligen Katharina von Siena. Im Aufsatzbild ist die Heilige Cäcilia dargestellt. Daneben stehen Statuetten der Heiligen Barbara und Margareta. An den Seitenwänden der Kapelle stehen die Konsolenfiguren des Heiligen Antonius von Padua und eines von Franz Anton Detl geschaffenen Johannes Nepomuk.

Die dritte Seitenkapelle ist der Heiligen Kunigunde geweiht. Das Altarbild zeigt die Gottesurteilszene der Heiligen Kundigundis. Das Bild wurde 1667 vom Antwerpener Maler J. B. von Rülle geschaffen und vom Bamberger Bischof Philipp Valentin Voit von Rieneck der Wolfsberger Minoritenkirche gestiftet. Nach dessen Auflösung wurde das Bild 1821 von dort übertragen und mit einem Rahmen aus dem späten 18. Jahrhundert versehen.

Die erste Seitenkapelle auf der rechten Seite ist dem Heiligen Valentin gewidmet. Das Hauptbild des Altars wurde vom Münchner Maler Malknecht geschaffen und zeigt den wundertätigen Bischof. Darunter befindet sich ein barocker Reliquienschrein von 1655, der das Armbein des Heiligen enthalten soll. In den Seitennischen des Altars stehen die Figuren der Heiligen Anna und Joachim.

Der Herz-Jesu-Altar in der mittleren Kapelle diente früher als Sakramentsaltar und zeigt im Hauptbild ein barockes Herz-Jesu-Motiv aus dem 18. Jahrhundert. Die Statuen stellen die Hohen Priester Melchisedech und Aaron dar und stammen aus einer Grödener Werkstatt.

Die dritte Seitenkapelle ist die Allerseelenkapelle. Der Altar ist mit einer lebensgroßen Kreuzigungsgruppe vor dem gemalten Jerusalem ausgestattet, darunter Schnitzfiguren von armen Sündern im Fegefeuer.

Ein bedeutendes Beispiel der Romanik stellt das Steinrelief mit dem Markuslöwen und dem Haupt des Evangelisten dar, das am vordersten rechten Pfeiler eingemauert ist. Es zeigt Ähnlichkeiten mit spätromanischen dalmatischen Bildnissen und ist im 12. oder im beginnenden 13. Jahrhundert entstanden.

Fünf der Konsolenfiguren an den Säulen des Mittelschiffes, die Heiligen Josef, Leonhard, Philippus, Jakobus der Jüngere und Nikolaus, stammen aus Gröden; die sechste, der Heilige Judas Thaddäus aus der Werkstatt von Konrad Campidell, wurde 1961 geweiht.

Orgel

Die Orgel wurde 1898 von Martin Hechenberger aus Passau gebaut und 2010 von der Orgelbaufirma Kuhn (Männedorf, Schweiz) restauriert. Das Instrument hat 23 Register auf zwei Manualen und Pedal.

I Hauptwerk C–f3

1.Bourdon16′

2.Principal8′

3.Filomele8′

4.Gamba8′

5.Coppel8′

6.Octav4′

7.Flöte4′

8.Rohrflöte4′

9.Mixtur III22/3′

10.Trompete8′

II Oberwerk C–f3

11.Echobass16′

12.Geigenprincipal8′

13.Gemshorn8′

14.Salicet8′

15.Lieblich Gedackt8′

16.Fugara4′

16.Flöte travers4′

18.Clarinetto8′

Pedal C–d1

19.Violon16′

20.Subbaß16′

21.Octavbass8′

22.Cello8′

23.Posaune16′

Koppeln: I/I (Superoktavkoppel)II/I, I/P, II/P

Spielhilfen: Feste Kombinationen (p, mf, ff, pleno), Kalkantenzug

Von den Grabmälern im Inneren der Kirche sind der figürliche Rittergrabstein des Christian von Schaumberg (1514) und der des Anton von Himmelberg (1457) erwähnenswert.

de.wikipedia.org/wiki/Pfarrkirche_Wolfsberg_(K%C3%A4rnten)

GREETINGS, PROGRAMS!

 

As seen in Potrero Hill, San Francisco.

Processed with Blackie, iColorama, Hipstamatic

recognize anyone?

Recognize anybody? Soodo Girls' High School in 후암 동 at that time (see kkkk8155 감사합니다). While their photographer was setting up I took their picture. Where are they now?

May 10, 2022 - Albany, NY - (Aidin Bharti/Office of Governor Kathy Hochul) Governor Kathy Hochul today honored the lives of 49 police officers from six police departments who were remembered at the New York State Police Officers Memorial Remembrance Ceremony in Albany. The officers' names have been added to the Memorial's black granite wall, which now includes the names of 1,717 men and women from 150 police departments across the state and six federal agencies who sacrificed their lives in service to New Yorkers. Governor Hochul also directed that state buildings and landmarks be illuminated blue tonight to honor the sacrifice of the officers whose names are included on the Memorial and recognize the service of all police officers across the state.

If you're not from New York, you might not recognize this immediately as the San Remo, located on Central Park West between 74th and 75th Street.

 

But to give you an idea of how popular it is with the rich-and-famous, here's a partial list of the people who have lived in the San Remo: Stephen Sondheim, Tiger Woods, Steven Spielberg, Donna Karan, Tony Randall, Demi Moore, Glenn Close, Dustin Hoffman, Bono, Steve Martin, Bruce Willis, Trey Parker, Eddie Cantor, Marshall Brickman, Jackie Leo, Don Hewitt, Billy Squier, Dodi Fayed, Andrew Tobias, Aaron Spelling, and Hedy Lamarr. Rita Hayworth spent her last years there, and Steve Jobs bought and renovated a penthouse apartment but never lived in it, ultimately selling it to Bono.

 

Needless to say, most of us New Yorkers can't afford to buy even the smallest bathroom in this glorious building, whose construction began just a few weeks before the Great Crash of 1929.

 

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

 

This set of photos is based on a very simple concept: walk every block of Manhattan with a camera, and see what happens. To avoid missing anything, walk both sides of the street.

 

That's all there is to it …

 

Of course, if you wanted to be more ambitious, you could also walk the streets of Brooklyn, Queens, Staten Island, and the Bronx. But that's more than I'm willing to commit to at this point, and I'll leave the remaining boroughs of New York City to other, more adventurous photographers.

 

Oh, actually, there's one more small detail: leave the photos alone for a month -- unedited, untouched, and unviewed. By the time I actually focus on the first of these "every-block" photos, I will have taken more than 8,000 images on the nearby streets of the Upper West Side -- plus another several thousand in Rome, Coney Island, and the various spots in NYC where I traditionally take photos. So I don't expect to be emotionally attached to any of the "every-block" photos, and hope that I'll be able to make an objective selection of the ones worth looking at.

 

As for the criteria that I've used to select the small subset of every-block photos that get uploaded to Flickr: there are three. First, I'll upload any photo that I think is "great," and where I hope the reaction of my Flickr-friends will be, "I have no idea when or where that photo was taken, but it's really a terrific picture!"

 

A second criterion has to do with place, and the third involves time. I'm hoping that I'll take some photos that clearly say, "This is New York!" to anyone who looks at it. Obviously, certain landscape icons like the Empire State Building or the Statue of Liberty would satisfy that criterion; but I'm hoping that I'll find other, more unexpected examples. I hope that I'll be able to take some shots that will make a "local" viewer say, "Well, even if that's not recognizable to someone from another part of the country, or another part of the world, I know that that's New York!" And there might be some photos where a "non-local" viewer might say, "I had no idea that there was anyplace in New York City that was so interesting/beautiful/ugly/spectacular."

 

As for the sense of time: I remember wandering around my neighborhood in 2005, photographing various shops, stores, restaurants, and business establishments -- and then casually looking at the photos about five years later, and being stunned by how much had changed. Little by little, store by store, day by day, things change … and when you've been around as long as I have, it's even more amazing to go back and look at the photos you took thirty or forty years ago, and ask yourself, "Was it really like that back then? Seriously, did people really wear bell-bottom jeans?"

 

So, with the expectation that I'll be looking at these every-block photos five or ten years from now (and maybe you will be, too), I'm going to be doing my best to capture scenes that convey the sense that they were taken in the year 2013 … or at least sometime in the decade of the 2010's (I have no idea what we're calling this decade yet). Or maybe they'll just say to us, "This is what it was like a dozen years after 9-11".

 

Movie posters are a trivial example of such a time-specific image; I've already taken a bunch, and I don't know if I'll ultimately decide that they're worth uploading. Women's fashion/styles are another obvious example of a time-specific phenomenon; and even though I'm definitely not a fashion expert, I suspected that I'll be able to look at some images ten years from now and mutter to myself, "Did we really wear shirts like that? Did women really wear those weird skirts that are short in the front, and long in the back? Did everyone in New York have a tattoo?"

 

Another example: I'm fascinated by the interactions that people have with their cellphones out on the street. It seems that everyone has one, which certainly wasn't true a decade ago; and it seems that everyone walks down the street with their eyes and their entire conscious attention riveted on this little box-like gadget, utterly oblivious about anything else that might be going on (among other things, that makes it very easy for me to photograph them without their even noticing, particularly if they've also got earphones so they can listen to music or carry on a phone conversation). But I can't help wondering whether this kind of social behavior will seem bizarre a decade from now … especially if our cellphones have become so miniaturized that they're incorporated into the glasses we wear, or implanted directly into our eyeballs.

 

Oh, one last thing: I've created a customized Google Map to show the precise details of each day's photo-walk. I'll be updating it each day, and the most recent part of my every-block journey will be marked in red, to differentiate it from all of the older segments of the journey, which will be shown in blue. You can see the map, and peek at it each day to see where I've been, by clicking on this link

 

URL link to Ed's every-block progress through Manhattan

 

If you have any suggestions about places that I should definitely visit to get some good photos, or if you'd like me to photograph you in your little corner of New York City, please let me know. You can send me a Flickr-mail message, or you can email me directly at ed-at-yourdon-dot-com

 

Stay tuned as the photo-walk continues, block by block ...

urban colloquialism: the ability to identify the quality of persuasive expressiveness in another like minded individual

Universalis Cosmographia Secundum Ptholomaei Traditionem et Americi Vespucii Alioru[m]que Lustrationes, St. Dié, 1507

 

Recognizing and Naming America

 

Martin Waldseemüller’s 1507 world map grew out of an ambitious project in St. Dié, near Strasbourg, France, during the first decade of the sixteenth century, to document and update new geographic knowledge derived from the discoveries of the late fifteenth and the first years of the sixteenth centuries. Waldseemüller’s large world map was the most exciting product of that research effort, and included data gathered during Amerigo Vespucci’s voyages of 1501-1502 to the New World. Waldseemüller christened the new lands “America” in recognition of Vespucci ’s understanding that a new continent had been uncovered as a result of the voyages of Columbus and other explorers in the late fifteenth century. This is the only known surviving copy of the first printed edition of the map, which, it is believed, consisted of 1,000 copies.

 

Waldseemüller’s map supported Vespucci’s revolutionary concept by portraying the New World as a separate continent, which until then was unknown to the Europeans. It was the first map, printed or manuscript, to depict clearly a separate Western Hemisphere, with the Pacific as a separate ocean. The map represented a huge leap forward in knowledge, recognizing the newly found American landmass and forever changing the European understanding of a world divided into only three parts—Europe, Asia, and Africa.

 

•Martin Waldseemüller (1470-1521)

•Universalis Cosmographia Secundum Ptholomaei Traditionem et Americi Vespucii Alioru[m]que Lustrationes, [St. Dié], 1507

•One map on 12 sheets, made from original woodcut

•Geography and Map Division, Library of Congress

  

Exploring the Early Americas

 

Waldseemüller Maps

 

For more than three hundred years the only surviving copies of what are arguably two of the most important maps in the history of cartography, the 1507 and 1516 World Maps by Martin Waldseemüller (ca. 1470-ca. 1522), sat unknown on the shelves of a library in the castle of a prince. The owner was Prince Johannes Waldburg-Wolfegg, of Württenberg, Germany. The maps were rediscovered there in 1901 by the Jesuit historian Josef Fischer (1858-1944), who found them bound into a single portfolio, now known as the “Schöner Sammelband,” by the Nuremburg globe-maker and mathematician Johannes Schöner (1477–1547).

 

1507 World Map: Recognizing and Naming a New Continent

 

Martin Waldseemüller’s 1507 world map grew out of an ambitious project in St. Dié, France, during the first decade of the sixteenth century. The objective was to document and update new geographic knowledge derived from the discoveries of the late fifteenth and the first years of the sixteenth centuries. Waldseemüller’s large world map was the most exciting product of that research effort and included data gathered during Amerigo Vespucci’s voyages of 1501-1502 to the New World. Waldseemüller christened the new lands “America” in recognition of Vespucci’s understanding that a new continent had been uncovered as a result of the voyages of Columbus and other explorers in the late fifteenth century. This is the only known surviving copy of the 1,000 maps that are believed to have been printed.

 

Waldseemüller’s map represented a revolutionary new geography: it was the first map, printed or manuscript, to depict clearly a separate Western Hemisphere, separated from Asia, with the Pacific as a separate ocean. The map represented a huge leap forward in knowledge, recognizing the newly found American landmass and forever changing the European understanding of a world that was previously divided into only three parts—Europe, Asia, and Africa.

 

The existence of the Pacific Ocean and a western coastline for South America on the 1507 Waldseemüller map remains an unsolved mystery for scholars. In 1507 neither Balboa nor Magellan had reached the Pacific Ocean. How then did Waldseemüller know of the ocean’s existence and depict a continent whose coastline on the west borders the ocean?

  

The Impact

 

After the printing of the map it appears to have received little attention in cartographic circles even though it presented a radically new understanding of world geography based on the discoveries of Columbus and Vespucci. Waldseemüller himself recognized that the map was an important departure from previous cartographic views of the world and asked for the reader’s patience when looking at the map. In the large text block found in the lower right-hand corner of the map we find him saying: “This one request we have to make, that those who are inexperienced and unacquainted with cosmography shall not condemn all this before they have learned what will surely be clearer to them later on, when they have come to understand it.” Sadly, his radical new view of the world was noted by few references in contemporary geographic literature and, having been copied by only a few minor cartographers, it slipped into obscurity and disappeared.

 

Based on their reading of the Cosmographiae Introductio in the early and mid-nineteenth century, later scholars, such as Alexander von Humboldt and Marie d’Avezac-Macaya, speculated on the map’s existence, on its importance to the early history of the New World, and on its crucial role in the naming of America, all without ever having laid eyes on a copy of the map itself.

 

The map, which displays the name America for the first time on any map, also represents the continents of North and South America with a shape that is geometrically similar in form to the outlines of the continents as we recognize them today. The two aspects of the shape and the location of the New World on the map, separated as it is from Asia, are chronologically and chronometrically problematic in that in 1507, the map’s supposed creation date, neither Vasco Núñez de Balboa nor Ferdinand Magellan had reached the Pacific Ocean.

  

Waldseemüller Map

 

The Waldseemüller map or Universalis Cosmographia (“Universal Cosmography”) is a printed wall map of the world by German cartographer Martin Waldseemüller, originally published in April 1507. It is known as the first map to use the name “America”. The name America is placed on what is now called South America on the main map. As explained in Cosmographiae Introductio, the name was bestowed in honor of the Italian Amerigo Vespucci.

 

The map is drafted on a modification of Ptolemy’s second projection, expanded to accommodate the Americas and the high latitudes. A single copy of the map survives, presently housed at the Library of Congress in Washington, D.C.

 

Waldseemüller also created globe gores, printed maps designed to be cut out and pasted onto spheres to form globes of the Earth. The wall map, and his globe gores of the same date, depict the American continents in two pieces. These depictions differ from the small inset map in the top border of the wall map, which shows the two American continents joined by an isthmus.

 

Wall Map

 

Description

 

The wall map consists of twelve sections printed from woodcuts measuring 18 by 24.5 inches (46 cm × 62 cm). Each section is one of four horizontally and three vertically, when assembled. The map uses a modified Ptolemaic map projection with curved meridians to depict the entire surface of the Earth. In the upper-mid part of the main map there is inset another, miniature world map representing to some extent an alternative view of the world.

 

Longitudes, which were difficult to determine at the time, are given in terms of degrees east from the Fortunate Islands (considered by Claudius Ptolemy as the westernmost known land) which Waldseemüller locates at the Canary Islands. The longitudes of eastern Asian places are too great. Latitudes, which were easy to determine, are also quite far off. For example, “Serraleona” (Sierra Leone, true latitude about 9°N) is placed south of the equator, and the Cape of Good Hope (true latitude 35°S) is placed at 50°S.

 

The full title of the map is Universalis cosmographia secundum Ptholomaei traditionem et Americi Vespucii aliorumque lustrationes (The Universal Cosmography according to the Tradition of Ptolemy and the Discoveries of Amerigo Vespucci and others). One of the “others” was Christopher Columbus. The title signaled his intention to combine or harmonize in a unified cosmographic depiction the traditional Ptolemaic geography of Europe, Asia and Africa with the new geographical information provided by Amerigo Vespucci and his fellow discoverers of lands in the western hemisphere. He explained: “In designing the sheets of our world-map we have not followed Ptolemy in every respect, particularly as regards the new lands … We have therefore followed, on the flat map, Ptolemy, except for the new lands and some other things, but on the solid globe, which accompanies the flat map, the description of Amerigo that is appended hereto.”

 

Several earlier maps are believed to be sources, chiefly those based on the Geography (Ptolemy) and the Caveri planisphere and others similar to those of Henricus Martellus or Martin Behaim. The Caribbean and what appear to be Florida were depicted on two earlier charts, the Cantino map, smuggled from Portugal to Italy in 1502 showing details known in 1500, and the Caverio map, drawn circa 1503-1504 and showing the Gulf of Mexico.

 

While some maps after 1500 show, with ambiguity, an eastern coastline for Asia distinct from the Americas, the Waldseemüller map apparently indicates the existence of a new ocean between the trans-Atlantic regions of the Spanish discoveries and the Asia of Ptolemy and Marco Polo as exhibited on the 1492 Behaim globe. The first historical records of Europeans to set eyes on this ocean, the Pacific, are recorded as Vasco Núñez de Balboa in 1513. That is five to six years after Waldseemüller made his map. In addition, the map apparently predicts the width of South America at certain latitudes to within 70 miles. However, as pointed out by E.G. Ravenstein, this is an illusory effect of the cordiform projection used by Waldseemüller, for when the map is laid out on a more familiar equirectangular projection and compared with others of the period also set out on that same projection there is little difference between them: this is particularly evident when the comparison is made with Johannes Schöner’s 1515 globe.

 

Apparently among most map-makers until that time, it was still erroneously believed that the lands discovered by Christopher Columbus, Vespucci, and others formed part of the Indies of Asia. Thus, some believe that it is impossible that Waldseemüller could have known about the Pacific, which is depicted on his map. The historian Peter Whitfield has theorized that Waldseemüller incorporated the ocean into his map because Vespucci’s accounts of the Americas, with their so-called “savage” peoples, could not be reconciled with contemporary knowledge of India, China, and the islands of Indies. Thus, in the view of Whitfield, Waldseemüller reasoned that the newly discovered lands could not be part of Asia, but must be separate from it, a leap of intuition that was later proved uncannily precise. An alternative explanation is that of George E. Nunn (see below).

 

Mundus Novus, a book attributed to Vespucci (who had himself explored the extensive eastern coast of South America), was widely published throughout Europe after 1504, including by Waldseemüller’s group in 1507. It had first introduced to Europeans the idea that this was a new continent and not Asia. It is theorized that this led to Waldseemüller’s separating the Americas from Asia, depicting the Pacific Ocean, and the use of the first name of Vespucci on his map.

 

An explanatory text, the Cosmographiae Introductio, widely believed to have been written by Waldseemüller’s colleague Matthias Ringmann, accompanied the map. It was said in Chapter IX of that text that the earth was now known to be divided into four parts, of which Europe, Asia and Africa, being contiguous with each other, were continents, while the fourth part, America, was “an island, inasmuch as it is found to be surrounded on all sides by the seas”.

 

The inscription on the top left corner of the map proclaims that the discovery of America by Columbus and Vespucci fulfilled a prophecy of the Roman poet, Virgil, made in the Aeneid (VI. 795-797), of a land to be found in the southern hemisphere, to the south of the Tropic of Capricorn:

 

Many have thought to be an invention what the famous Poet said, that “a land lies beyond the stars, beyond the paths of the year and the sun, where Atlas the heaven-bearer turns on his shoulder the axis of the world set with blazing stars”; but now, at last, it proves clearly to have been true. It is, in fact, the land discovered by the King of Castile’s captain, Columbus, and by Americus Vesputius, men of great and excellent talent, of which the greater part lies under the path of the year and sun, and between the tropics but extending nonetheless to about nineteen degrees beyond Capricorn toward the Antarctic pole beyond the paths of the year and the sun. Wherein, indeed, a greater amount of gold is to be found than of any other metal.

 

The “path” referred to is the ecliptic, which marks the sun’s yearly movement along the constellations of the zodiac, so that to go beyond it meant crossing the southernmost extent of the ecliptic, the Tropic of Capricorn. 19° beyond Capricorn is latitude 42° South, the southernmost extent of America shown on Waldseemüller’s map. The map legend shows how Waldseemüller strove to reconcile the new geographic information with the knowledge inherited from antiquity.

 

The most southerly feature named on the coast of America on the Waldseemüller map is Rio decananorum, the “River of the Cananoreans”. This was taken from Vespucci, who in 1501 during his voyage along this coast reached the port which he called Cananor (now Cananéia). Cananor was the port of Kannur in southern India, the farthest port reached in India during the 1500-1501 voyage of the Portuguese Pedro Álvares Cabral, the discoverer of Brazil, two of whose ships were encountered returning from India by Vespucci. This may be an indication Waldseemüller thought that the “River of the Cananoreans” could have actually been in the territory of Cananor in India and that America was, therefore, part of India.

 

The name for the northern land mass, Parias, is derived from a passage in the Four Voyages of Amerigo Vespucci, in which, after several stops, the expedition arrives at a region that was “situated in the torrid zone directly under the parallel which describes the Tropic of Cancer. And this province is called by them [the inhabitants] Parias.” Parias was described by Waldseemüller’s follower, Johannes Schöner as: “The island of Parias, which is not a part or portion of the foregoing [America] but a large, special part of the fourth part of the world”, indicating uncertainty as to its situation.

 

PARIAS and AMERICA, corresponding to North and South America, are separated by a strait in the region of the present Panama on the main map but on the miniature map inset into the upper-mid part of the main map the isthmus joining the two is unbroken, apparently demonstrating Waldseemüller’s willingness to represent alternative solutions to a question yet unanswered.

 

The map shows the cities of Catigara (near longitude 180° and latitude 10°S) and Mallaqua (Malacca, near longitude 170° and latitude 20°S) on the western coast of the great peninsula that projects from the southeastern part of Asia, or INDIA MERIDIONALIS (Southern India) as Waldseemüller called it. This peninsula forms the eastern side of the SINUS MAGNUS (“Great Gulf”), the Gulf of Thailand. Amerigo Vespucci, writing of his 1499 voyage, said he had hoped to sail westward from Spain across the Western Ocean (the Atlantic) around the Cape of Cattigara mentioned by Ptolemy into the Sinus Magnus. Ptolemy understood Cattigara, or Kattigara, to be the most eastern port reached by shipping trading from the Graeco-Roman world to the lands of the Far East. Vespucci failed to find the Cape of Cattigara on his 1499 voyage: he sailed along the coast of Venezuela but not far enough to resolve the question of whether there was a sea passage beyond leading to Ptolemy’s Sinus Magnus. The object of his voyage of 1503-1504 was to reach the fabulous spice emporium of “Melaccha in India” (that is, Malacca, or Melaka, on the Malay Peninsula). He had learned of Malacca from one Guaspare (or Gaspard), a pilot with Pedro Álvares Cabral’s fleet on its voyage to India in 1500-1501, whom Vespucci had encountered in the Atlantic on his return from India in May 1501. Christopher Columbus, in his fourth and last voyage of 1502-1503, planned to follow the coast of Champa southward around the Cape of Cattigara and sail through the strait separating Cattigara from the New World, into the Sinus Magnus to Malacca. This was the route he understood Marco Polo to have gone from China to India in 1292 (although Malacca had not yet been founded in Polo’s time). Columbus anticipated that he would meet up with the expedition sent at the same time from Portugal to Malacca around the Cape of Good Hope under Vasco da Gama, and carried letters of credence from the Spanish monarchs to present to da Gama. The map therefore shows the two cities that were the initial destinations of Amerigo Vespucci and Christopher Columbus in their voyages that led to the unexpected discovery of a New World.

 

Just to the south of Mallaqua (Malacca) is the inscription: hic occisus est S. thomas (Here St. Thomas was killed), referring to the legend that Saint Thomas the Apostle went to India in 52 AD and was killed there in 72 AD. Waldseemüller had confused Malacca (Melaka) with Mylapore in India. The contemporary understanding of the nature of Columbus’ discoveries is demonstrated in the letter written to him by the Aragonese cosmographer and Royal counsellor, Jaume Ferrer, dated August 5, 1495, saying: “Divine and infallible Providence sent the great Thomas from the Occident into the Orient in order to declare in India our Holy and Catholic Law; and you, Sir, it has sent to this opposite part of the Orient by way of the Ponient [West] so that by the Divine Will you might arrive in the Orient, and in the farthest parts of India Superior in order that the descendants might hear that which their ancestors neglected concerning the teaching of Thomas … and very soon you will be by the Divine Grace in the Sinus Magnus, near which the glorious Thomas left his sacred body”.

 

History

 

At the time this wall map was drawn, Waldseemüller was working as part of the group of scholars of the Vosgean Gymnasium at Saint-Dié-des-Vosges in Lorraine, which in that time belonged to the Holy Roman Empire. The maps were accompanied by the book Cosmographiae Introductio produced by the Vosgean Gymnasium.

 

Of the one thousand copies that were printed, only one complete original copy is known to exist today. It was originally owned by Johannes Schöner (1477-1547), a Nuremberg astronomer, geographer, and cartographer. Its existence was unknown for a long time until its rediscovery in 1901 in the library of Prince Johannes zu Waldburg-Wolfegg in Schloss Wolfegg in Württemberg, Germany by the Jesuit historian and cartographer Joseph Fischer. It remained there until 2001 when the United States Library of Congress purchased it from Waldburg-Wolfegg-Waldsee for ten million dollars.

 

Chancellor Angela Merkel of the Federal Republic of Germany symbolically turned over the Waldseemüller map on April 30, 2007, within the context of a formal ceremony at the Library of Congress, in Washington, DC. In her remarks, the chancellor stressed that the US contributions to the development of Germany in the postwar period tipped the scales in the decision to turn over the Waldseemüller map to the Library of Congress as a sign of transatlantic affinity and as an indication of the numerous German roots to the United States. Today another facsimile of the map is exhibited for the public by the House of Waldburg in their museum on Waldburg Castle in Upper Swabia.

 

Since 2007, to the celebration of the 500-year jubilee of the first edition, the original map has been permanently displayed in the Library of Congress, within a specially-designed microclimate case. An argon atmosphere fills the case to give an anoxic environment. Prior to display, the entire map was the subject of a scientific analysis project using hyperspectral imaging with an advanced LED camera and illumination system to address preservation storage and display issues.

 

In 2005 the Waldseemüller map was nominated by Librarian of Congress James H. Billington for inscription on UNESCO’s Memory of the World Register and was inscribed on the register that same year.

 

Nunn’s Analysis

 

The geographers of Italy and Germany, like Martin Waldseemüller and his colleagues, were exponents of a theoretical geography, or cosmography. This means they appealed to theory where their knowledge of the American and Asiatic geography was lacking. That practice differed from the official Portuguese and Spanish cartographers, who omitted from their maps all unexplored coastlines.

 

The second century Alexandrian geographer Claudius Ptolemy had believed that the known world extended over 180 degrees of longitude from the prime meridian of the Fortunate Isles (possibly the Canary Islands) to the city of Cattigara in southeastern Asia. (In fact, the difference in longitude between the Canaries, at 16°W, and Cattigara, at 105°E, is just 121°.) He had also thought that the Indian Ocean was completely surrounded by land. Marco Polo demonstrated that an ocean lay east of Asia and was connected with the Indian Ocean. Hence, on the globe made by Martin Behaim in 1492, which combined the geography of Ptolemy with that of Marco Polo, the Indian Ocean was shown as merging with the Western Ocean to the east. Ptolemy’s lands to the east of the Indian Ocean, however, were retained in the form of a great promontory projecting far south from the southeastern corner of Asia—the peninsula of Upper India (India Superior) upon which the city of Cattigara was situated.

 

Another result of Marco Polo’s travels was also shown on Behaim’s globe—the addition of 60 degrees to the longitude of Asia. Columbus had not actually seen Behaim’s globe in 1492 (which apparently owed much to the ideas of Paolo dal Pozzo Toscanelli); but the globe, except for one important point, reflects the geographical theory on which he apparently based his plan for his first voyage. The exception is that Columbus shortened the length of the degree, thus reducing the distance from the Canaries to Zipangu (Japan), to about 62 degrees or only 775 leagues. Consequently, it seemed to Columbus a relatively simple matter to reach Asia by sailing west.

 

In the early 16th century, two theories prevailed with regard to America (the present South America). According to one theory, that continent was identified with the southeastern promontory of Asia that figures on Behaim’s globe, India Superior or the Cape of Cattigara. The other view was that America (South America) was a huge island wholly unconnected with Asia.

 

Balboa called the Pacific the Mar del Sur and referred to it as “la otra mar”, the other sea, by contrast with the Atlantic, evidently with Behaim’s concept of only two oceans in mind. The Mar del Sur, the South Sea, was the part of the Indian Ocean to the south of Asia: the Indian Ocean was the Oceanus Orientalis, the Eastern Ocean, as opposed to the Atlantic or Western Ocean, the Oceanus Occidentalis in Behaim’s two ocean world.

 

According to George E. Nunn, the key to Waldseemüller’s apparent new ocean is found on the three sketch maps made by Bartolomé Colon (that is, Bartholomew Columbus, Christopher’s brother) and Alessandro Zorzi in 1504 to demonstrate the geographical concepts of Christopher Columbus. One of the Columbus/Zorzi sketch maps bears an inscription saying that: “According to Marinus of Tyre and Columbus, from Cape St. Vincent to Cattigara is 225 degrees, which is 15 hours; according to Ptolemy as far as Cattigara 180 degrees, which is 12 hours”. This shows that Christopher Columbus overestimated the distance eastward between Portugal and Cattigara as being 225 degrees instead of Ptolemy’s estimate of 180 degrees, permitting him to believe the distance westward was only 135 degrees and therefore that the land he found was the East Indies. As noted by Nunn, in accordance with this calculation, the Colon/Zorzi maps employ the longitude estimate of Claudius Ptolemy from Cape St. Vincent eastward to Cattigara, but the longitude calculation of Marinus and Columbus is employed for the space between Cape St. Vincent westward to Cattigara.

 

Nunn pointed out that Martin Waldseemüller devised a scheme that showed both the Columbus and the Ptolemy-Behaim concept on the same map. On the right-hand side of the Waldseemüller 1507 map is shown the Ptolemy-Behaim concept with the Ptolemy longitudes: this shows the huge peninsula of India Superior extending to the south of the Tropic of Capricorn. On the left side of the Waldseemüller map the discoveries of Columbus, Vespucci and others are represented as a long strip of land extending from about latitude 50 degrees North to latitude 40 degrees South. The western coasts of these trans-Atlantic lands discovered under the Spanish crown are simply described by Waldseemüller as Terra Incognita (Unknown Land) or Terra Ulterior Incognita (Unknown Land Beyond), with a conjectural sea to the west, making these lands apparently a distinct continent. America’s (that is, South America’s) status as a separate island or a part of Asia, specifically, the peninsula of India Superior upon which Cattigara was situated, is left unresolved. As the question of which of the two alternative concepts was correct had not been resolved at the time, both were represented on the same map. Both extremities of the map represent the eastern extremity of Asia, according to the two alternative theories. As Nunn said, “This was a very plausible way of presenting a problem at the time insoluble.”

 

As noted by Nunn, the distance between the meridians on the map is different going eastward and westward from the prime meridian which passes through the Fortunate Isles (Canary Islands). This has the effect of representing the eastern coast of Asia twice: once in accordance with Ptolemy’s longitudes to show it as Martin Behaim had done on his 1492 globe; and again in accordance with Columbus’ calculation of longitudes to show his and the other Spanish navigators’ discoveries across the Western Ocean, which Columbus and his followers considered to be part of India Superior.

 

On his 1516 world map, the Carta Marina, Waldseemüller identified the land he had called Parias on his 1507 map as Terra de Cuba and said it was part of Asia (Asie partis), that is, he explicitly identified the land discovered by Columbus as the eastern part of Asia.

 

Globe Gores

 

Besides Universalis Cosmographia, Waldseemüller published a set of gores for constructing globes. The gores, also containing the inscription America, are believed to have been printed in the same year as the wall map, since Waldseemüller mentions them in the introduction to his Cosmographiæ Introductio. On the globe gores, the sea to the west of the notional American west coast is named the Occeanus Occidentalis, that is, the Western or Atlantic Ocean, and where it merges with the Oceanus Orientalis (the Eastern, or Indian Ocean) is hidden by the latitude staff. This appears to indicate uncertainty as to America’s location, whether it was an island continent in the Atlantic (Western Ocean) or in fact the great peninsula of India Superior shown on earlier maps, such as the 1489 map of the world by Martellus or the 1492 globe of Behaim.

 

Only few copies of the globe gores are extant. The first to be rediscovered was found in 1871 and is now in the James Ford Bell Library of the University of Minnesota. Another copy was found inside a Ptolemy atlas and had been in the Bavarian State Library in Munich since 1990. The Library recognized in February 2018, after reviewing its authenticity, that this map is not an original copy—it was printed in the 20th century. A third copy was discovered in 1992 bound into an edition of Aristotle in the Stadtbücherei Offenburg, a public library in Germany. A fourth copy came to light in 2003 when its European owner read a newspaper article about the Waldseemüller map. It was sold at auction to Charles Frodsham & Co. for $1,002,267, a world record price for a single sheet map. In July 2012, a statement was released from Ludwig Maximilian University of Munich that a fifth copy of the gore had been found in the LMU Library’s collection which is somewhat different from the other copies, perhaps because of a later date of printing. LMU Library has made an electronic version of their copy of the map available online.

  

Universalis cosmographia secundum Ptholomaei traditionem et Americi Vespucii alioru[m]que lustrationes.

 

Universalis cosmographia secundum Ptholomaei traditionem et Americi Vespucii aliorū que lustrationes

 

•Title: Universalis cosmographia secundum Ptholomaei traditionem et Americi Vespucii alioru[m]que lustrationes.

•Other Title: Universalis cosmographia secundum Ptholomaei traditionem et Americi Vespucii aliorū que lustrationes

•Contributor Names: Waldseemüller, Martin, 1470-1519.

•Created/Published: [Strasbourg, France? : s.n., 1507]

•Subject Headings: Earth

•Genre: World maps; Early maps

•Notes:

oRelief shown pictorially.

oFirst document known to name America.

oRed ink grid on 2 sheets. Text applied over blank areas on 2 sheets. Manuscript annotations in the margin of 1 sheet.

oAll sheets bear a watermark of a triple pointed crown.

oTwo stamps on verso of upper left hand sheet: Fürstl. Waldburg Wolfegg’sches Kupferstichkabinett – Furstl. Waldbg. Wolf. Bibliothek.

oExhibited: Rivers, edens, empires: Lewis & Clark and the revealing of America, Library of Congress, Washington, D.C., July 24-Nov. 29, 2003.

oAvailable also through the Library of Congress Web site as a raster image.

oIncludes text and ill.

oPrinted surrogate in vault available for reference.

oLC digital image is a composite map from the twelve separate sheets.

oOriginally bound with Waldseemüller’s 1516 Carta marina in the Schöner Sammelband.

•Medium: 1 map on 12 sheets; 128 × 233 cm., sheets 46 × 63 cm. or smaller.

•Call Number/Physical Location: G3200 1507 .W3

•Repository: Library of Congress Geography and Map Division Washington, D.C. 20540-4650 USA dcu

•Digital Id: hdl.loc.gov/loc.gmd/g3200.ct000725C; hdl.loc.gov/loc.gmd/g3200.ct000725

•Library of Congress Control Number: 2003626426

•Online Format: image

•LCCN Permalink: lccn.loc.gov/2003626426

•Additional Metadata Formats: MARCXML Record; MODS Record; Dublin Core Record

•Part of…

oDiscovery and Exploration (174)

oGeography and Map Division (15,333)

oAmerican Memory (504,438)

oLibrary of Congress Online Catalog (623,348)

•Format: Maps

•Contributors: Waldseemüller, Martin

•Dates: 1507

•Location: Earth

•Language: Latin

•Subjects: Early Maps; Earth; World Maps

•Articles and Essays with this item:

oEvaluation—Waldseemüller’s Map: World 1507—Lesson Plan

oOverview—Waldseemüller’s Map: World 1507—Lesson Plan

oPreparation—Waldseemüller’s Map: World 1507—Lesson Plan

oProcedure—Waldseemüller’s Map: World 1507—Lesson Plan

oMr. Dürer Comes to Washington

oExploring the Early Americas—2010—Past Events—News and Events

oSpanish Exploration in America—Primary Source Set

oIntroducing Primary Source Analysis to Students: Lessons from the Library of Congress Summer Teacher Institute

oLearning Activity—Secondary Level—Technology Integration, Spring 2009- Teaching with Primary Sources

oDocumenting New Knowledge—Exploring the Early Americas

oExhibitions and Presentations—Geography and Maps—Themed Resources

oPrologue - Lewis & Clark and the Revealing of America

oExploration and Discovery—Zoom Into Maps—Classroom Presentation

•Credit Line: Library of Congress, Geography and Map Division.

 

Cite This Item

 

Citations are generated automatically from bibliographic data as a convenience, and may not be complete or accurate.

 

Chicago citation style:

 

Waldseemüller, Martin. [Universalis cosmographia secundum Ptholomaei traditionem et Americi Vespucii aliorumque lustrationes]. [Strasbourg, France?: s.n, 1507] Map. Retrieved from the Library of Congress, www.loc.gov/item/2003626426/. (Accessed February 26, 2017.)

 

APA citation style:

 

Waldseemüller, M. (1507) [Universalis cosmographia secundum Ptholomaei traditionem et Americi Vespucii aliorumque lustrationes]. [Strasbourg, France?: s.n] [Map] Retrieved from the Library of Congress, www.loc.gov/item/2003626426/.

 

MLA citation style:

 

Waldseemüller, Martin. [Universalis cosmographia secundum Ptholomaei traditionem et Americi Vespucii aliorumque lustrationes]. [Strasbourg, France?: s.n, 1507] Map. Retrieved from the Library of Congress, www.loc.gov/item/2003626426/.

  

The Map That Named America

 

Library Acquires 1507 Waldseemüller Map of the World

 

By JOHN R. HÉBERT

 

In late May 2003 the Library of Congress completed the purchase of the only surviving copy of the first image of the outline of the continents of the world as we know them today— Martin Waldseemüller’s monumental 1507 world map.

 

The map has been referred to in various circles as America’s birth certificate and for good reason; it is the first document on which the name “America” appears. It is also the first map to depict a separate and full Western Hemisphere and the first map to represent the Pacific Ocean as a separate body of water. The purchase of the map concluded a nearly century-long effort to secure for the Library of Congress that very special cartographic document which revealed new European thinking about the world nearly 500 years ago.

 

The Waldseemüller world map is currently on display in the Library’s Thomas Jefferson Building in the exhibition honoring the Lewis and Clark expedition, “Rivers, Edens, Empires: Lewis & Clark and the Revealing of America.” It will remain on display, either in the original or with an exact facsimile, until Nov. 29. A permanent site for the display of this historical treasure will be prepared in the Thomas Jefferson Building within the next year.

 

Martin Waldseemüller, the primary author of the 1507 world map, was a 16th-century scholar, humanist, cleric and cartographer who was part of the small intellectual circle, the Gymnasium Vosagense, in Saint-Dié, France. He was born near Freiburg, Germany, sometime in the 1470s and died in the canon house at Saint-Dié in 1522. During his lifetime he devoted much of his time to cartographic ventures, including, in the spring 1507, the famous world map, a set of globe gores (for a globe with a three-inch diameter), and the “Cosmographiae Introductio” (a book to accompany the map). He also prepared the 1513 edition of the Ptolemy “Geographiae”; the “Carta Marina,” a large world map, in 1516; and a smaller world map in the 1515 edition of “Margarita Philosophica Nova.”

 

Thus, in a remote part of northeast France, was born the famous 1507 world map, whose full title is “Universalis cosmographia secunda Ptholemei traditionem et Americi Vespucci aliorum que lustrationes” (“A drawing of the whole earth following the tradition of Ptolemy and the travels of Amerigo Vespucci and others”). That map, printed on 12 separate sheets, each 18-by-24-inches, from wood block plates, measured more than 4 feet by 8 feet in dimension when assembled.

 

The large map is an early 16th-century masterpiece, containing a full map of the world, two inset maps showing separately the Western and Eastern Hemispheres, illustrations of Ptolemy and Vespucci, images of the various winds, and extensive explanatory notes about selected regions of the world. Waldseemüller’s map represented a bold statement that rationalized the modern world in light of the exciting news arriving in Europe as a result of explorations across the Atlantic Ocean or down the African coast, which were sponsored by Spain, Portugal and others.

 

The map must have created quite a stir in Europe, since its findings departed considerably from the accepted knowledge of the world at that time, which was based on the second century A.D. work of the Greek geographer, Claudius Ptolemy. To today’s eye, the 1507 map appears remarkably accurate; but to the world of the early 16th century it must have represented a considerable departure from accepted views of the composition of the world. Its appearance undoubtedly ignited considerable debate in Europe regarding its conclusions that an unknown continent (unknown, at least, to Europeans and others in the Eastern Hemisphere) existed between two huge bodies of water, the Atlantic and Pacific oceans, and was separated from the classical world of Ptolemy, which had been confined to the continents of Europe, Africa and Asia.

 

While it has been suggested that Waldseemüller incorrectly dismissed Christopher Columbus’ great achievement in history by the selection of the name “America” for the Western Hemisphere, it is evident that the information that Waldseemüller and his colleagues had at their disposal recognized Columbus’ previous voyages of exploration and discovery. However, the group also had acquired a recent French translation of the important work “Mundus Novus,” Amerigo Vespucci’s letter detailing his purported four voyages across the Atlantic Ocean to America between 1497 and 1504. In that work, Vespucci concluded that the lands reached by Columbus in 1492 and explored by Columbus and others over the ensuing two decades were indeed a segment of the world, a new continent, unknown to Europe. Because of Vespucci’s recognition of that startling revelation, he was honored with the use of his name for the newly discovered continent.

 

It is remarkable that the entire Western Hemisphere was named for a living person; Vespucci did not die until 1512. With regard to Columbus’ exploits after 1492, i.e., his various explorations between 1492 and 1504, the 1507 map clearly denotes Columbus’ explorations in the West Indies as well as the Spanish monarchs’ sponsorship of those and subsequent voyages of exploration.

 

By 1513, when Waldseemüller and the Saint-Dié scholars published the new edition of Ptolemy’s “Geographiae,” and by 1516, when Waldseemüller’s famous “Carta Marina” was printed, he had removed the name “America” from his maps, perhaps suggesting that even he had second thoughts about honoring Vespucci exclusively for his understanding of the New World. Instead, in the 1513 atlas, the area named “America” on the 1507 map is now referred to as Terra Incognita (Unknown Land). In the1516 “Carta Marina,” South America is called Terra Nova (New World) and North America is named Cuba and is shown to be part of Asia. No reference in either work is made to the name “America.”

 

The only surviving copy of the 1507 world map by Martin Waldseemüller, purchased by the Library of Congress and now on display in its Thomas Jefferson Building in Washington, D.C. The term “America” can be seen in continent on the lower leftmost panel. Vespuci is pictured on the top panel of the third column.

 

The only surviving copy of the 1507 world map by Martin Waldseemüller, purchased by the Library of Congress and now on display in its Thomas Jefferson Building in Washington, D.C. The term “America” can be seen in continent on the lower leftmost panel. Vespuci is pictured on the top panel of the third column.

 

Cartographic contributions by Johannes Schöner in 1515 and by Peter Apian in 1520, however, adopted the name “America” for the Western Hemisphere, and that name then became part of accepted usage.

 

A reported 1,000 copies of the 1507 map were printed, which was a sizeable print run in those days. This single surviving copy of the map exists because it was kept in a portfolio by Schöner (1477-1547), a German globe maker, who probably had acquired a copy of the map for his own cartographic work . That portfolio contained not only the unique copy of the 1507 world map but also a unique copy of Waldseemüller’s 1516 large wall map (the “Carta Marina”) and copies of Schöner’s terrestrial (1515) and celestial (1517) globe gores.

 

At some later time, the family of Prince Waldburg-Wolfegg acquired and retained Schöner’s portfolio of maps in their castle in Baden-Württemberg, Germany, where it remained unknown to scholars until the beginning of the 20th century when its extraordinary contents were revealed. The uncovering of the 1507 map in the Wolfegg Castle early last century is thought by many to have been one of the most extraordinary episodes in the history of cartographic scholarship.

 

The map sheets have been maintained separated—not joined, with each of the large maps composed of 12 separate sheets—and that is probably why they survived. The portfolio with its great treasure was uncovered and revealed to the world in 1901 by the Jesuit priest Josef Fischer, who was conducting research in the Waldburg collection.

 

The Library of Congress’ Geography and Map Division acquired the facsimiles of the 1507 and 1516 maps in 1903. Throughout the 20th century the Library continued to express interest in and a desire to acquire the 1507 map, if it were ever made available for sale. That time came in 1992 when Prince Johannes Waldberg-Wolfegg, the owner of the map, revealed to Librarian of Congress James H. Billington, the Associate Librarian for Library Services Winston Tabb, and the chief of the Geography and Map Division Ralph Ehrenberg in a conversation in Washington that he was willing to negotiate the sale of the map. Ehrenberg and Margrit Krewson, the Library’s German and Dutch area specialist, were encouraged to investigate the opportunity.

 

In 1999 Prince Waldburg-Wolfegg notified the Library that the German national government and the Baden-Württemberg state government had granted permission for a limited export license, which Krewson was instrumental in negotiating. Having obtained the license, which allowed this German national treasure to come to the Library of Congress, the Prince pursued an agreement to sell the 1507 map to the Library. In late June 2001 Prince Waldburg-Wolfegg and the Library of Congress reached a final agreement on the sale of the map for the price of $10 million. In late May 2003 the Library completed a successful campaign to raise the necessary funds to purchase Waldseemüller’s 1507 world map, after receiving substantial congressional and private support to achieve the terms of the contract. The Congress of the United States appropriated $5 million for the purchase of the map; Discovery Communications, Jerry Lenfest and David Koch provided substantial contributions; and other individuals (George Tobolowsky and Virginia Gray) gave matching funds for the purchase and additional support for its preservation, exhibition and study.

Through the combined efforts of Billington, Tabb and members of the Library’s staff over the past 11 years, the map was able to leave Germany and come to the Library of Congress.

 

The 1507 world map is now the centerpiece of the outstanding cartographic collections of the Geography and Map Division in the Library of Congress. The map serves as a departure point for the development of the division’s American cartographic collection in addition to its revered position in early modern cartographic history. The map provides a meaningful link between the Library’s treasured late medieval-early Renaissance cartographic collection (which includes one of the richest holdings of Ptolemy atlases in the world) and the modern cartographic age that unfolded as a result of the explorations of Columbus and other discoverers in the late 15th and early 16th centuries. It represents the point of departure from the geographical understanding of the world based on Ptolemy’s “Cosmographiae” and “Geographiae” (editions from 1475-) to that emerging in the minds of scholars and practical navigators as reports of the “new worlds” of America, southern Africa and other regions of Asia and Oceania reached Europe’s shores. Waldseemüller recognized the transition taking place, as the title of his map notes and as his prominent placement of images of Ptolemy and Vespucci next to their worlds at the top portion of the 1507 world map denotes.

 

The Waldseemüller map joins the rich cartographic holdings of the Library’s Geography and Map Division, which include some 4.8 million maps, 65,000 atlases, more than 500 globes and globe gores, and thousands of maps in digital form. And from that fragile first glimpse of the world, so adequately described by Waldseemüller in 1507, the Library of Congress’ cartographic resources provide the historical breadth and cartographic depth to fill in the geographic blanks left by those early cosmographers.

 

The Library’s acquisition of the Waldseemüller map represents an important moment to renew serious research into this exceptional map, to determine the sources which made possible its creation, and to investigate its contemporary impact and acceptance. The map’s well-announced acquisition provides scholars with an extraordinary opportunity to appreciate the earliest of early depictions of our modern world. Major portions of this 1507 world map have not received the same concentrated scrutiny as the American segments. The very detailed depiction of sub-Saharan Africa, the south coast of Asia, and even the areas surrounding the Black and Caspian seas merit further study and discussion in response to obvious questions regarding the cartographic and geographic sources that were available and used by the Saint-Dié scholars to reach the conclusions that they embodied in the 1507 world map.

 

Through agreement with Prince Waldburg-Wolfegg and the government of Germany, the 1507 Waldseemüller world map is to be placed on permanent display in the Library of Congress’ Thomas Jefferson Building. A second floor gallery, the Pavilion of the Discoverers, has been chosen as an appropriate location to house the map, where it will be exhibited with supporting materials from the Library’s collections that will assist in describing the rich history surrounding the map and its relation to its creators and the sources used to prepare it in the 16th century.

 

The Library of Congress is extremely proud to have obtained this unique treasure and is hopeful that this great cartographic document will receive the public acclaim and the critical scholarly inspection that it so rightly merits.

 

John R. Hébert is the chief of the Geography and Map Division of the Library of Congress.

  

This View

 

Sheet 5.

 

The representation of the Mediterranean, Europe, and North Africa is for the most part based on Ptolemy. On this sheet Schöner grew red lines over the Middle East north to the Black Sea region.

Recognized as one of the Midwest's largest living history festivals, come share in the excitement at Galesburg Heritage Days in Galesburg, Illinois. . A family event, featuring both pre-1840 early American Colonial Frontier Rendezvous, and a thoroughly fielded Civil War Battle Reenactment/Encampment, along with dozens of unique period merchants...all within walking distance of each other.

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Recognized as one of the Midwest's largest living history festivals, come share in the excitement at Galesburg Heritage Days in Galesburg, Illinois. . A family event, featuring both pre-1840 early American Colonial Frontier Rendezvous, and a thoroughly fielded Civil War Battle Reenactment/Encampment, along with dozens of unique period merchants...all within walking distance of each other.

www.galesburgheritagedays.com/

   

facial recognition

~

The first time ever I saw your face

I thought the sun rose in your eyes

- Roberta Flack’s ”The First Time Ever I Saw Your Face" by Ewan MacColl

 

At the September dinner of the American Legion Post 293 the fine people of the local PD and FIRE get recoginition for their outstanding work in the community. The 5 vehicles of the PD are shown in the parking lot of the Legion.

 

©FranksRails Photography, LLC.

+++ DISCLAIMER +++

Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!

  

Some background:

Due to increasing tensions in Europe which led to World War 2, AVRO Aircraft started developing combat aircraft, and as a subsidiary of Hawker, they had access to the Hurricane plans. At the time that the Hurricane was developed, RAF Fighter Command consisted of just 13 squadrons, each equipped with either the Hawker Fury, Hawker Demon, or the Bristol Bulldog – all of them biplanes with fixed-pitch wooden propellers and non-retractable undercarriages. After the Hurricane's first flight, Avro started working on a more refined and lighter aircraft, resulting in a similar if not higher top speed and improved maneuverability.

 

The result was Avro’s project 675, also known as the "Swallow". The aircraft was a very modern and lightweight all-metal construction, its profile resembled the Hawker Hurricane but its overall dimensions were smaller, the Swallow appeared more squatted and streamlined, almost like a race version. The wings were much thinner, too, and their shape reminded of the Supermarine Spitfire’s famous oval wings. Unlike the Spitfire, though, the Swallow’s main landing gear had a wide track and retracted inwards. The tail wheel was semi-retractable on the prototype, but it was replaced by a simpler, fixed tail wheel on production models.

 

The Swallow made its first flight on 30th December 1937 and the Royal Air Force was so impressed by its performance against the Hurricane that they ordered production to start immediately, after a few minor tweaks to certain parts of the aircraft had been made.

 

On 25 July 1939, the RAF accepted their first delivery of Avro Swallow Mk. Is. The first machines were allocated to No.1 Squadron, at the time based in France, where they were used in parallel to the Hurricanes for evaluation. These early machines were powered by a 1.030 hp (770 kW) Rolls-Royce Merlin Mk II liquid-cooled V-12, driving a wooden two-bladed, fixed-pitch propeller. The light aircraft achieved an impressive top speed of 347 mph (301 kn, 558 km/h) in level flight – the bigger and heavier Hurricane achieved only 314 mph (506 km/h) with a similar engine. Like the Hurricane, the Swallow was armed with eight unsynchronized 0.303 in (7.7 mm) Browning machine guns in the outer wings, outside of the propeller disc.

 

In spring 1940, Avro upgraded the serial production Swallow Mk.I's to Mk.IA standard: the original wooden propeller was replaced by a de Havilland or Rotol constant speed metal propeller with three blades, which considerably improved performance. Many aircraft were retrofitted with this update in the field workshops in the summer of 1940.

 

In parallel, production switched to the Swallow Mk. II: This new version, which reached the frontline units in July 1940, received an uprated engine, the improved Rolls-Royce Merlin III, which could deliver up to 1,310 hp (977 kW) with 100 octane fuel and +12 psi boost. With the standard 87 Octane fuel, engine performance did not improve much beyond the Merlin II's figures, though. A redesigned, more streamlined radiator bath was mounted, too, and altogether these measures boosted the Swallow’s top speed to 371 mph (597 km/h) at 20,000 ft (6,096 m). This was a considerable improvement; as a benchmark, the contemporary Hurricane II achieved only 340 mph (547 km/h).

 

However, several fundamental weak points of the Swallow remained unsolved: its limited range could not be boosted beyond 300 miles (500 km) and the light machine gun armament remained unchanged, because the Swallow’s thin wings hardly offered more space for heavier weapons or useful external stores like drop tanks. Despite these shortcomings, the pilots loved their agile fighter, who described the Swallow as an updated Hawker Fury biplane fighter and less as a direct competitor to the Hurricane.

 

Being a very agile aircraft, the Swallow Mk. II became the basis for a photo reconnaissance version, too, the PR Mk. II. This was not a true production variant of the Swallow, though, but rather the result of field modifications in the MTO where fast recce aircraft were direly needed. The RAF Service Depot at Heliopolis in Egypt had already converted several Hurricanes Is for photo reconnaissance duties in January 1941, and a similar equipment update was developed for the nimble Swallow, too, despite its limited range.

The first five Swallow Mk. IIs were modified in March 1941 and the machines were outfitted with a pair of F24 cameras with 8-inch focal length lenses in the lower rear fuselage, outwardly recognizable through a shallow ventral fairing behind the cooler. Some PR Mk. IIs (but not all of them) were also outfitted with dust filters, esp. those machines that were slated to operate in Palestine and Northern Africa. For night operations some PR Mk. IIs also received flame dampers (which markedly reduced the engine’s performance and were quickly removed again) or simpler glare shields above the exhaust stacks.

 

The machines quickly proved their worth in both day and night reconnaissance missions in the Eastern Mediterranean theatre of operations, and more field conversions followed. Alternative camera arrangements were developed, too, including one vertical and two oblique F24s with 14-inch focal length lenses. More Swallow Mk. IIs were converted in this manner in Malta during April (six) and in Egypt in October 1941 (four). A final batch, thought to be of 12 aircraft, was converted in late 1941.

 

Even though the Swallow PR Mk. IIs were initially left armed with the wing-mounted light machine guns, many aircraft lost their guns partly or even fully to lighten them further. Most had their wing tips clipped for better maneuverability at low altitudes, a feature of the Swallow Mk. III fighter that had been introduced in August 1941. Some machines furthermore received light makeshift underwing shackles for photoflash bombs, enabling night photography. These were not standardized, though, a typical field workshop donor were the light bomb shackles from the Westland Lysander army co-operation and liaison aircraft, which the Swallow PR Mk. IIs partly replaced. These allowed a total of four 20 lb (9.1 kg) bombs or flash bombs for night photography to be carried and released individually through retrofitted manual cable pulls. The mechanisms were simply mounted into the former machine gun bays and the pilot could release the flash bombs sequentially through the former gun trigger.

 

For duties closer to the front lines a small number of Swallow PR Mk. IIs were further converted to Tactical Reconnaissance (Tac R) aircraft. An additional radio was fitted for liaison with ground forces who were better placed to direct the aircraft, and the number of cameras was reduced to compensate for the gain of weight.

 

However, by 1942, the Swallow had already reached its limited development potential and became quickly outdated in almost any aspect. Since the Supermarine Spitfire had in the meantime been successfully introduced and promised a much bigger development potential, production of the Avro Swallow already ceased in late 1942 after 435 aircraft had been built. Around the same time, the Swallows were quickly phased out from front-line service, too. Several machines were retained as trainers, messenger aircraft or instructional airframes. 20 late production Mk. IIs were sold to the Irish Air Corps, and a further 50 aircraft were sent to Canada as advanced fighter trainers, where they served until the end of the hostilities in 1945.

 

General characteristics:

Crew: 1

Length: 28 ft 1 in (8.57 m)

Wingspan: 33 ft 7 in (10.25 m)

Height: 8 ft 6 in (2.60 m)

Wing area: 153 ft² (16.40 m²)

Empty weight: 3,722 lb (1,720 kg)

Gross weight: 5,100 lb (2,315 kg)

 

Powerplant:

1× Rolls-Royce Merlin III liquid-cooled V-12, rated at 1,310 hp (977 kW) at 9,000 ft (2,700 m)

 

Performance:

Maximum speed: 381 mph (614 km/h) at 20,000 ft (6,096 m)

Range: 360 miles (580 km)

Service ceiling: 36,000 ft (10,970 m)

Rate of climb: 2,780 ft/min (14.1 m/s)

Wing loading: 29.8 lb/ft² (121.9 kg/m²)

Power/mass: 0.15 hp/lb (0.25 kW/kg)

 

Armament:

No internal guns

2x underwing hardpoints for a pair of 19-pound (8.6 kg) photoflash bombs each

  

The kit and its assembly:

This is the third incarnation of a whif that I have built some time ago for a Battle of Britain Group Build at whatifmodellers.com. This fictional machine – or better: its model – is based on a profile drawing conceived by fellow forum member nighthunter: an Avia B.135, outfitted with a Merlin engine, a ventral radiator in the style of a Hawker Hurricane, and with RAF markings. It was IIRC a nameless design, so that I created my own for it: the Avro 675 Swallow, inspired by the bird's slender wing and body that somehow resonates in the clean B.35 lines (at least for me).

 

I’ve already built two of these fictional aircraft as early WWII RAF fighters, but there was still potential in the basic concept – primarily as a canvas for the unusual livery (see below). The basis became, once again, the vintage KP Models B.35 fighter with a fixed landing gear. It’s a sleek and pretty aircraft, but the kit’s quality is rather so-so (the molds date back to 1974). Details are quite good, though, especially on the exterior, you get a mix of engraved and raised surface details. But the kit’s fit is mediocre at best, there is lots of flash and the interior is quite bleak. But, with some effort, things can be mended.

 

Many donation parts for the Swallow, beyond the Merlin engine, propeller and (underwing) radiator, and pitot, were taken in this case from a Revell 1:72 Spitfire Mk. V. Inside of the cockpit I used more Spitfire donor material, namely the floor, dashboard, seat and rear bulkhead/headrest with a radio set. The blurry, single-piece canopy was cut into three pieces for optional open display on the ground, but this was not a smart move since the material turned out to be very thin and, even worse, brittle – cracks were the unfortunate result. 

 

New landing gear wells had to be carved out of the massive lower wing halves. Since the original drawn Swallow profile did not indicate the intended landing gear design, I went for an inward-retracting solution, using parts from the Spitfire and just mounted them these “the other way around”. Due to the oil cooler in one of the wing roots, though, the stance ended up a little wide, but it’s acceptable and I stuck to this solution as I already used it on former Swallow builds, too. But now I know why the real-world B.135 prototype had its landing gear retract outwards – it makes more sense from an engineering point of view.

 

The Merlin fitted very well onto the B.35 fuselage, diameter and shape are a very good match, even though there’s a small gap to bridge – but that’s nothing that could not be mended with a bit of 2C putty and PSR. A styrene tube inside of the donor engine holds a styrene pipe for a long metal axis with the propeller, so that it can spin freely. The large chin fairing for a dust filter is a transplant from an AZ Models Spitfire, it helps hide the ventral engine/fuselage intersection and adds another small twist to this fictional aircraft. From the same source came the exhaust stacks, Revell’s OOB parts are less detailed and featured sinkholes, even though the latter would later hardly be recognizable.

With the dust filter the Swallow now looks really ugly in a side view, it has something P-40E-ish about it, and the additional bulge behind the radiator for the cameras (certainly not the best place, but the PR Hurricanes had a similar arrangement) does not make the profile any better!

 

Further small mods include anti-glare panels above and behind the exhaust stacks (simple 0.5 mm styrene sheet), and the small underwing flash bombs were scratched from styrene profile material.

  

Painting and markings:

The livery was the true motivation to build this model, as a canvas to try it out: Long ago I came across a very interesting Hawker Hurricane camouflage in a dedicated book about this type, a simple all-over scheme in black blue, also known as “Bosun Blue”, together with very limited and toned-down markings. As far as I could find out this livery was used in the Middle East and later in India, too, for nighttime photo reconnaissance missions.

 

However, defining this color turned out to be very difficult, as I could not find any color picture of such an aircraft. I guess that it was not a defined color, but rather an individual field mix with whatever was at hand – probably roundel blue and black? Therefore, I mixed the obscure Bosun Blue myself, even though this took some sorting out and experiments. I initially considered pure Humbrol 104 (Oxford Blue) but found it to have a rather reddish hue. FS 35042 (USN Sea Blue) was rejected, too, because it was too greenish, even with some black added. I eventually settled on a mix of Humbrol 15 (Midnight Blue) and 33 (Flat Black), which appeared as a good compromise and also as a very dark variant of a cyan-heavy blue tone.

The cockpit interior and the inside of the landing gear wells were painted with RAF cockpit green (Humbrol 78), while the landing gear struts became aluminum (Humbrol 56) – pretty standard.

 

The decals/markings were puzzled together from various sources. Using a real-world RAF 208 Squadron MTO night photography Hurricane as benchmark I gave the aircraft a light blue individual code letter (decals taken from the Revell Spitfire Mk. V's OOB sheet, which has the letters’ Sky tone totally misprinted!). The spinner was painted in the same tone, mixed individually to match the letter.

Markings were apparently generally very limited on these machines, e. g. they did not carry any unit letter code) and the Type B roundels only on fuselage and upper wings. The latter were improvised, with wacky Type B-esque roundels from a Falkland era Sea Harrier placed on top of RAF roundels with yellow edges. The sources I consulted were uncertain whether these rings were yellow, white, or maybe even some other light color, but I went for yellow as it was the RAF's markings standard. Looks odd, but also pretty cool, esp. with the Type B roundels’ slightly off proportions.

The subdued two-color fin flash on the dark aircraft was/is unusual, too, and following real world practice on some PR Hurricanes I added a thin white edge for better contrast. The small black serial on a white background, as if it was left over from an overpainted former fuselage band, came from a Latvian Sopwith Camel (PrintScale sheet); in RAF service N8187 would have been used during the pre-WWII period and therefore a plausible match for the Swallow, even though it belongs to a batch of RN aircraft (It would probably have been a Fairey Fulmar)..

 

No black ink washing was applied to the model due to its dark overall color, just the cockpit and the landing gear were treated this way. Some light weathering and panel shading was done all over, and soot stains as well as light grey “heat-bleached” areas due to lean combustion around the exhausts were painted onto the fuselage. Finally, everything was sealed under a coat of matt acrylic varnish (Italeri) and wire antennae (stretched sprue material) were added.

  

A simple project, realized in a couple of days – thanks to the experience gathered during former builds of this fictional aircraft. However, the Avro Swallow looked already promising in nighthunter's original profile, almost like a missing link between the sturdy Hurricane and the more glorious Spitfire. The result looks very convincing, and the all-blue livery suits the aircraft well! . At first glance, the Swallow looks like an early Spitfire, but then you notice the different wings, the low canopy and the shorter but deeper tail. You might also think that it was a travestied Yak-3 or LaGG aircraft, but again the details don’t match, it’s a quite subtle creation.

I am amazed how good this thing looks overall, with its elegant, slender wings and the sleek fuselage lines – even though the dust filter and the camera fairing strongly ruin the side profile. Maybe another one will join my RAF Swallow collection someday, this time in Irish Air Corps colors.

 

  

The Eiffel Tower (French: La Tour Eiffel, nickname La dame de fer, the iron lady) is an iron lattice tower located on the Champ de Mars in Paris, named after the engineer Gustave Eiffel, whose company designed and built the tower. Erected in 1889 as the entrance arch to the 1889 World's Fair, it has become both a global cultural icon of France and one of the most recognizable structures in the world. The tower is the tallest structure in Paris and the most-visited paid monument in the world; 7.1 million people ascended it in 2011. The third level observatory's upper platform is at 279.11 m the highest accessible to public in the European Union and the highest in Europe as long as the platform of the Ostankino Tower, at 360 m, remains closed as a result of the fire of August 2000. The tower received its 250 millionth visitor in 2010.

The tower stands 320 metres (1,050 ft) tall, about the same height as an 81-storey building. During its construction, the Eiffel Tower surpassed the Washington Monument to assume the title of the tallest man-made structure in the world, a title it held for 41 years, until the Chrysler Building in New York City was built in 1930. However, because of the addition, in 1957, of the antenna atop the Eiffel Tower, it is now taller than the Chrysler Building. Not including broadcast antennas, it is the second-tallest structure in France, after the Millau Viaduct.

The tower has three levels for visitors. Tickets can be purchased to ascend, by stairs or lift (elevator), to the first and second levels. The walk from ground level to the first level is over 300 steps, as is the walk from the first to the second level. The third and highest level is accessible only by lift - stairs exist but they are not usually open for public use. Both the first and second levels feature restaurants.

The tower has become the most prominent symbol of both Paris and France, often in the establishing shot of films set in the city.

 

History

 

Origin

  

First drawing of the Eiffel Tower by Maurice Koechlin

The design of the Eiffel Tower was originated by Maurice Koechlin and Émile Nouguier, two senior engineers who worked for the Compagnie des Establissments Eiffel after discussion about a suitable centrepiece for the proposed 1889 Exposition Universelle, a World's Fair which would celebrate the centennial of the French Revolution. In May 1884 Koechlin, working at his home, made an outline drawing of their scheme, described by him as "a great pylon, consisting of four lattice girders standing apart at the base and coming together at the top, joined together by metal trusses at regular intervals". Initially Eiffel himself showed little enthusiasm, but he did sanction further study of the project, and the two engineers then asked Stephen Sauvestre, the head of company's architectural department, to contribute to the design. Sauvestre added decorative arches to the base, a glass pavilion to the first level and other embellishments. This enhanced version gained Eiffel's support, and he bought the rights to the patent on the design which Koechlin, Nougier and Sauvestre had taken out, and the design was exhibited at the Exhibition of Decorative Arts in the autumn of 1884 under the company name. On 30 March 1885 Eiffel read a paper on the project to the Société des Ingiénieurs Civils: after discussing the technical problems and emphasising the practical uses of the tower, he finished his talk by saying that the tower would symbolise "not only the art of the modern engineer, but also the century of Industry and Science in which we are living, and for which the way was prepared by the great scientific movement of the eighteenth century and by the Revolution of 1789, to which this monument will be built as an expression of France's gratitude."

Little happened until the beginning of 1886, when Jules Grévy was re-elected as President and Édouard Lockroy was appointed as Minister for Trade. A budget for the Exposition was passed and on 1 May Lockroy announced an alteration to the terms of the open competition which was being held for a centerpiece for the exposition, which effectively made the choice of Eiffel's design a foregone conclusion: all entries had to include a study for a 300 m (980 ft) four-sided metal tower on the Champ de Mars. On 12 May a commission was set up to examine Eiffel's scheme and its rivals and on 12 June it presented its decision, which was that all the proposals except Eiffel's were either impractical or insufficiently worked out. After some debate about the exact site for the tower, a contract was finally signed on 8 January 1887. This was signed by Eiffel acting in his own capacity rather than as the representative of his company, and granted him one and a half million francs toward the construction costs: less than a quarter of the estimated cost of six and a half million francs. Eiffel was to receive all income from the commercial exploitation of the tower during the exhibition and for the following twenty years. Eiffel later established a separate company to manage the tower, putting up half the necessary capital himself.

 

The "Artists Protest"

 

Caricature of Gustave Eiffel comparing the Eiffel tower to the Pyramids.

The projected tower had been a subject of some controversy, attracting criticism both from those who did not believe that it was feasible and also from those who objected on artistic grounds. Their objections were an expression of a longstanding debate about relationship between architecture and engineering. This came to a head as work began at the Champ de Mars: A "Committee of Three Hundred" (one member for each metre of the tower's height) was formed, led by the prominent architect Charles Garnier and including some of the most important figures of the French arts establishment, including Adolphe Bouguereau, Guy de Maupassant, Charles Gounod and Jules Massenet: a petition was sent to Charles Alphand, the Minister of Works and Commissioner for the Exposition, and was published by Le Temps.

"We, writers, painters, sculptors, architects and passionate devotees of the hitherto untouched beauty of Paris, protest with all our strength, with all our indignation in the name of slighted French taste, against the erection…of this useless and monstrous Eiffel Tower … To bring our arguments home, imagine for a moment a giddy, ridiculous tower dominating Paris like a gigantic black smokestack, crushing under its barbaric bulk Notre Dame, the Tour Saint-Jacques, the Louvre, the Dome of les Invalides, the Arc de Triomphe, all of our humiliated monuments will disappear in this ghastly dream. And for twenty years … we shall see stretching like a blot of ink the hateful shadow of the hateful column of bolted sheet metal"

Gustave Eiffel responded to these criticisms by comparing his tower to the Egyptian Pyramids : "My tower will be the tallest edifice ever erected by man. Will it not also be grandiose in its way ? And why would something admirable in Egypt become hideous and ridiculous in Paris ?" These criticisms were also masterfully dealt with by Édouard Lockroy in a letter of support written to Alphand, ironically saying "Judging by the stately swell of the rhythms, the beauty of the metaphors, the elegance of its delicate and precise style, one can tell that …this protest is the result of collaboration of the most famous writers and poets of our time", and going on to point out that the protest was irrelevant since the project had been decided upon months before and was already under construction. Indeed, Garnier had been a member of the Tower Commission that had assessed the various proposals, and had raised no objection. Eiffel was similarly unworried, pointing out to a journalist that it was premature to judge the effect of the tower solely on the basis of the drawings, that the Champ de Mars was distant enough from the monuments mentioned in the protest for there to be little risk of the tower overwhelming them, and putting the aesthetic argument for the Tower: "Do not the laws of natural forces always conform to the secret laws of harmony?"

Some of the protestors were to change their minds when the tower was built: others remained unconvinced. Guy de Maupassant[20] supposedly ate lunch in the Tower's restaurant every day. When asked why, he answered that it was the one place in Paris where one could not see the structure. Today, the Tower is widely considered to be a striking piece of structural art.

  

Construction

 

Foundations of the Eiffel Tower

  

Eiffel Tower under construction between 1887 and 1889

Work on the foundations started in January 1887. Those for the east and south legs were straightforward, each leg resting on four 2 m (6.6 ft) concrete slabs, one for each of the principal girders of each leg but the other two, being closer to the river Seine were more complicated: each slab needed two piles installed by using compressed-air caissons 15 m (49 ft) long and 6 m (20 ft) in diameter driven to a depth of 22 m (72 ft)[21] to support the concrete slabs, which were 6 m (20 ft) thick. Each of these slabs supported a block built of limestone each with an inclined top to bear a supporting shoe for the ironwork. Each shoe was anchored into the stonework by a pair of bolts 10 cm (4 in) in diameter and 7.5 m (25 ft) long. The foundations were complete by 30 June and the erection of the ironwork began. The very visible work on-site was complemented by the enormous amount of exacting preparatory work that was entailed: the drawing office produced 1,700 general drawings and 3,629 detailed drawings of the 18,038 different parts needed:

The task of drawing the components was complicated by the complex angles involved in the design and the degree of precision required: the position of rivet holes was specified to within 0.1 mm (0.04 in) and angles worked out to one second of arc. The finished components, some already riveted together into sub-assemblies, arrived on horse-drawn carts from the factory in the nearby Parisian suburb of Levallois-Perret and were first bolted together, the bolts being replaced by rivets as construction progressed. No drilling or shaping was done on site: if any part did not fit it was sent back to the factory for alteration. In all there were 18,038 pieces of puddle iron using two and a half million rivets.

At first the legs were constructed as cantilevers but about halfway to the first level construction was paused in order to construct a substantial timber scaffold. This caused a renewal of the concerns about the structural soundness of the project, and sensational headlines such as "Eiffel Suicide!" and "Gustave Eiffel has gone mad: he has been confined in an Asylum" appeared in the popular press. At this stage a small "creeper" crane was installed in each leg, designed to move up the tower as construction progressed and making use of the guides for the lifts which were to be fitted in each leg. The critical stage of joining the four legs at the first level was complete by March 1888. Although the metalwork had been prepared with the utmost precision, provision had been made to carry out small adjustments in order to precisely align the legs: hydraulic jacks were fitted to the shoes at the base of each leg, each capable of exerting a force of 800 tonnes, and in addition the legs had been intentionally constructed at a slightly steeper angle than necessary, being supported by sandboxes on the scaffold.

No more than three hundred workers were employed on site, and because Eiffel took safety precautions, including the use of movable stagings, guard-rails and screens, only one man died during construction.

  

Inauguration and the 1889 Exposition

 

The 1889 Exposition Universelle for which the Eiffel Tower was built

The main structural work was completed at the end of March 1889 and on the 31st Eiffel celebrated this by leading a group of government officials, accompanied by representatives of the press, to the top of the tower. Since the lifts were not yet in operation, the ascent was made by foot, and took over an hour, Eiffel frequently stopping to make explanations of various features. Most of the party chose to stop at the lower levels, but a few, including Nouguier, Compagnon, the President of the City Council and reporters from Le Figaro and Le Monde Illustré completed the climb. At 2.35 Eiffel hoisted a large tricolore, to the accompaniment of a 25-gun salute fired from the lower level. There was still work to be done, particularly on the lifts and the fitting out of the facilities for visitors, and the tower was not opened to the public until nine days after the opening of the Exposition on 6 May, and even then the lifts had not been completed.

The tower was an immediate success with the public, and lengthy queues formed to make the ascent. Tickets cost 2 francs for the first level, 3 for the second and 5 for the top, with half-price admission on Sundays, and by the end of the exhibition there had been nearly two million visitors.

Eiffel had a permit for the tower to stand for 20 years; it was to be dismantled in 1909, when its ownership would revert to the City of Paris. The City had planned to tear it down (part of the original contest rules for designing a tower was that it could be easily demolished) but as the tower proved valuable for communication purposes, it was allowed to remain after the expiry of the permit. In the opening weeks of the First World War the powerful radio transmitters using the tower were used to jam German communications, seriously hindering their advance on Paris and contributing to the Allied victory at the First Battle of the Marne.

 

Subsequent events

 

10 September 1889 Thomas Edison visited the tower. He signed the guestbook with the following message— To M Eiffel the Engineer the brave builder of so gigantic and original specimen of modern Engineering from one who has the greatest respect and admiration for all Engineers including the Great Engineer the Bon Dieu, Thomas Edison.

 

19 October 1901 Alberto Santos-Dumont in his Dirigible No.6 won a 10,000-franc prize offered by Henri Deutsch de la Meurthe for the first person to make a flight from St Cloud to the Eiffel tower and back in less than half an hour.

 

1910 Father Theodor Wulf measured radiant energy at the top and bottom of the tower. He found more at the top than expected, incidentally discovering what are today known as cosmic rays.[28]

 

4 February 1912 Austrian tailor Franz Reichelt died after jumping 60 metres from the first deck of Eiffel tower with his home-made parachute.

 

1914 A radio transmitter located in the tower jammed German radio communications during the lead-up to the First Battle of the Marne.

 

1925 The con artist Victor Lustig "sold" the tower for scrap metal on two separate, but related occasions.

 

1930 The tower lost the title of the world's tallest structure when the Chrysler Building was completed in New York City.

 

1925 to 1934 Illuminated signs for Citroën adorned three of the tower's four sides, making it the tallest advertising space in the world at the time.

 

1940–1944 Upon the German occupation of Paris in 1940, the lift cables were cut by the French so that Adolf Hitler would have to climb the steps to the summit. The parts to repair them were allegedly impossible to obtain because of the war. In 1940 German soldiers had to climb to the top to hoist the swastika[citation needed], but the flag was so large it blew away just a few hours later, and was replaced by a smaller one. When visiting Paris, Hitler chose to stay on the ground. It was said that Hitler conquered France, but did not conquer the Eiffel Tower. A Frenchman scaled the tower during the German occupation to hang the French flag. In August 1944, when the Allies were nearing Paris, Hitler ordered General Dietrich von Choltitz, the military governor of Paris, to demolish the tower along with the rest of the city. Von Choltitz disobeyed the order. Some say Hitler was later persuaded to keep the tower intact so it could later be used for communications. The lifts of the Tower were working normally within hours of the Liberation of Paris.

 

3 January 1956 A fire damaged the top of the tower.

 

1957 The present radio antenna was added to the top.

 

1980s A restaurant and its supporting iron scaffolding midway up the tower was dismantled; it was purchased and reconstructed on St. Charles Avenue and Josephine Street in the Garden District of New Orleans, Louisiana, by entrepreneurs John Onorio and Daniel Bonnot, originally as the Tour Eiffel Restaurant, later as the Red Room and now as the Cricket Club (owned by the New Orleans Culinary Institute). The restaurant was re-assembled from 11,000 pieces that crossed the Atlantic in a 40-foot (12 m) cargo container.

 

31 March 1984 Robert Moriarty flew a Beechcraft Bonanza through the arches of the tower.

 

1987 A.J. Hackett made one of his first bungee jumps from the top of the Eiffel Tower, using a special cord he had helped develop. Hackett was arrested by the Paris police upon reaching the ground.

 

27 October 1991 Thierry Devaux, along with mountain guide Hervé Calvayrac, performed a series of acrobatic figures of bungee jumping (not allowed) from the second floor of the Tower. Facing the Champ de Mars, Thierry Devaux was using an electric winch between each figure to go back up. When firemen arrived, he stopped after the sixth bungee jump.

 

New Year's Eve 1999 The Eiffel Tower played host to Paris's Millennium Celebration. On this occasion, flashing lights and four high-power searchlights were installed on the tower, and fireworks were set off all over it. An exhibition above a cafeteria on the first floor commemorates this event. Since then, the light show has become a nightly event. The searchlights on top of the tower make it a beacon in Paris's night sky, and the 20,000 flash bulbs give the tower a sparkly appearance every hour on the hour.

 

28 November 2002 The tower received its 200,000,000th guest.

 

2004 The Eiffel Tower began hosting an ice skating rink on the first floor each winter.

 

Design of the tower

 

Material

  

The Eiffel Tower from below

 

The puddle iron structure of the Eiffel Tower weighs 7,300 tonnes, while the entire structure, including non-metal components, is approximately 10,000 tonnes. As a demonstration of the economy of design, if the 7,300 tonnes of the metal structure were melted down it would fill the 125-metre-square base to a depth of only 6 cm (2.36 in), assuming the density of the metal to be 7.8 tonnes per cubic metre. Depending on the ambient temperature, the top of the tower may shift away from the sun by up to 18 cm (7.1 in) because of thermal expansion of the metal on the side facing the sun.

 

Wind considerations

 

At the time the tower was built many people were shocked by its daring shape. Eiffel was criticised for the design and accused of trying to create something artistic, or inartistic according to the viewer, without regard to engineering. Eiffel and his engineers, however, as experienced bridge builders, understood the importance of wind forces and knew that if they were going to build the tallest structure in the world they had to be certain it would withstand the wind. In an interview reported in the newspaper Le Temps, Eiffel said:

Now to what phenomenon did I give primary concern in designing the Tower? It was wind resistance. Well then! I hold that the curvature of the monument's four outer edges, which is as mathematical calculation dictated it should be […] will give a great impression of strength and beauty, for it will reveal to the eyes of the observer the boldness of the design as a whole.[37]

Researchers have found that Eiffel used empirical and graphical methods accounting for the effects of wind rather than a specific mathematical formula. Careful examination of the tower shows a basically exponential shape; actually two different exponentials, the lower section overdesigned to ensure resistance to wind forces. Several mathematical explanations have been proposed over the years for the success of the design; the most recent is described as a nonlinear integral equation based on counterbalancing the wind pressure on any point on the tower with the tension between the construction elements at that point. As a demonstration of the tower's effectiveness in wind resistance, it sways only 6–7 cm (2–3 in) in the wind.

 

Accommodation

 

When built, the first level contained two restaurants: an "Anglo-American Bar", and a 250 seat theatre. A 2.6 m (8 ft 6 in) promenade ran around the outside.

On the second level, the French newspaper Le Figaro had an office and a printing press, where a special souvenir edition, Le Figaro de la Tour, was produced. There was also a pâtisserie.

On the third level were laboratories for various experiments and a small apartment reserved for Gustave Eiffel to entertain guests. This is now open to the public, complete with period decorations and lifelike models of Gustave and some guests.

 

Engraved names

 

Gustave Eiffel engraved on the tower seventy-two names of French scientists, engineers and other notable people. This engraving was painted over at the beginning of the twentieth century but restored in 1986–1987 by the Société Nouvelle d'exploitation de la Tour Eiffel, a company contracted to operate business related to the Tower.

 

Maintenance

 

Maintenance of the tower includes applying 50 to 60 tonnes of paint every seven years to protect it from rust. The height of the Eiffel Tower varies by 15 cm due to temperature.

 

Aesthetic considerations

 

In order to enhance the impression of height, three separate colours of paint are used on the tower, with the darkest on the bottom and the lightest at the top. On occasion the colour of the paint is changed; the tower is currently painted a shade of bronze. On the first floor there are interactive consoles hosting a poll for the colour to use for a future session of painting.

The only non-structural elements are the four decorative grillwork arches, added in Stephen Sauvestre's sketches, which served to reassure visitors that the structure was safe, and to frame views of other nearby architecture.

One of the great Hollywood movie clichés is that the view from a Parisian window always includes the tower. In reality, since zoning restrictions limit the height of most buildings in Paris to 7 storeys, only a very few of the taller buildings have a clear view of the tower.

 

Popularity

 

More than 200,000,000 people have visited the tower since its construction in 1889, including 6,719,200 in 2006. The tower is the most-visited paid monument in the world.

 

Passenger lifts

 

Ground to the second level

The original lifts (elevators) to the first and second floors were provided by two companies. Both companies had to overcome many technical obstacles as neither company (or indeed any company) had experience with installing lifts climbing to such heights with large loads. The slanting tracks with changing angles further complicated the problems. The East and West lifts were supplied by the French company Roux Combaluzier Lepape, using hydraulically powered chains and rollers. The North and South lifts were provided by the American company Otis using car designs similar to the original installation but using an improved hydraulic and cable scheme. The French lifts had a very poor performance and were replaced with the current installations in 1897 (West Pillar) and 1899 (East Pillar) by Fives-Lille using an improved hydraulic and rope scheme. Both of the original installations operated broadly on the principle of the Fives-Lille lifts.

The Fives-Lille lifts from ground level to the first and second levels are operated by cables and pulleys driven by massive water-powered pistons. The hydraulic scheme was somewhat unusual for the time in that it included three large counterweights of 200 tonnes each sitting on top of hydraulic rams which doubled up as accumulators for the water. As the lifts ascend the inclined arc of the pillars, the angle of ascent changes. The two lift cabs are kept more or less level and indeed are level at the landings. The cab floors do take on a slight angle at times between landings.

The principle behind the lifts is similar to the operation of a block and tackle but in reverse. Two large hydraulic rams (over 1 metre diameter) with a 16 metre travel are mounted horizontally in the base of the pillar which pushes a carriage (the French word for it translates as chariot and this term will be used henceforth to distinguish it from the lift carriage) with 16 large triple sheaves mounted on it. There are 14 similar sheaves mounted statically. Six wire ropes are rove back and forth between the sheaves such that each rope passes between the 2 sets of sheaves 7 times. The ropes then leave the final sheaves on the chariot and pass up through a series of guiding sheaves to above the second floor and then through a pair of triple sheaves back down to the lift carriage again passing guiding sheaves.

This arrangement means that the lift carriage, complete with its cars and passengers, travels 8 times the distance that the rams move the chariot, the 128 metres from the ground to the second floor. The force exerted by the rams also has to be 8 times the total weight of the lift carriage, cars and passengers, plus extra to account for various losses such as friction. The hydraulic fluid was water, normally stored in three accumulators, complete with counterbalance weights. To make the lift ascend, water was pumped using an electrically driven pump from the accumulators to the two rams. Since the counterbalance weights provided much of the pressure required, the pump only had to provide the extra effort. For the descent, it was only necessary to allow the water to flow back to the accumulators using a control valve. The lifts were operated by an operator perched precariously underneath the lift cars. His position (with a dummy operator) can still be seen on the lifts today.

The Fives-Lille lifts were completely upgraded in 1986 to meet modern safety requirements and to make the lifts easier to operate. A new computer-controlled system was installed which completely automated the operation. One of the three counterbalances was taken out of use, and the cars were replaced with a more modern and lighter structure. Most importantly, the main driving force was removed from the original water pump such that the water hydraulic system provided only a counterbalancing function. The main driving force was transferred to a 320 kW electrically driven oil hydraulic pump which drives a pair of hydraulic motors on the chariot itself, thus providing the motive power. The new lift cars complete with their carriage and a full 92 passenger load weigh 22 tonnes.

Owing to elasticity in the ropes and the time taken to get the cars level with the landings, each lift in normal service takes an average of 8 minutes and 50 seconds to do the round trip, spending an average of 1 minute and 15 seconds at each floor. The average journey time between floors is just 1 minute.

The original Otis lifts in the North and South pillars in their turn proved to be inferior to the new (in 1899) French lifts and were scrapped from the South pillar in 1900 and from the North pillar in 1913 after failed attempts to repower them with an electric motor. The North and South pillars were to remain without lifts until 1965 when increasing visitor numbers persuaded the operators to install a relatively standard and modern cable hoisted system in the north pillar using a cable-hauled counterbalance weight, but hoisted by a block and tackle system to reduce its travel to one third of the lift travel. The counterbalance is clearly visible within the structure of the North pillar. This latter lift was upgraded in 1995 with new cars and computer controls.

The South pillar acquired a completely new fairly standard electrically driven lift in 1983 to serve the Jules Verne restaurant. This was also supplied by Otis. A further four-ton service lift was added to the South pillar in 1989 by Otis to relieve the main lifts when moving relatively small loads or even just maintenance personnel.

The East and West hydraulic (water) lift works are on display and, at least in theory, are open to the public in a small museum located in base of the East and West tower, which is somewhat hidden from public view. Because the massive mechanism requires frequent lubrication and attention, public access is often restricted. However, when open, the wait times are much less than the other, more popular, attractions. The rope mechanism of the North tower is visible to visitors as they exit from the lift.

 

Second to the third level

 

The original spiral stairs to the third floor which were only 80 centimetres wide. Note also the small service lift in the background.

The original lifts from the second to the third floor were also of a water-powered hydraulic design supplied by Léon Edoux. Instead of using a separate counterbalance, the two lift cars counterbalanced each other. A pair of 81-metre-long hydraulic rams were mounted on the second level reaching nearly halfway up to the third level. A lift car was mounted on top of the rams. Ropes ran from the top of this car up to a sheave on the third level and back down to a second car. The result of this arrangement was that each car only travelled half the distance between the second and third levels and passengers were required to change lifts halfway walking between the cars along a narrow gangway with a very impressive and relatively unobstructed downward view. The ten-ton cars held 65 passengers each or up to four tons.

One interesting feature of the original installation was that the hoisting rope ran through guides to retain it on windy days to prevent it flapping and becoming damaged. The guides were mechanically moved out of the way of the ascending car by the movement of the car itself. In spite of some antifreeze being added to the water that operated this system, it nevertheless had to close to the public from November to March each year.

The original lifts complete with their hydraulic mechanism were completely scrapped in 1982 after 97 years of service. They were replaced with two pairs of relatively standard rope hoisted cars which were able to operate all the year round. The cars operate in pairs with one providing the counterbalance for the other. Neither car can move unless both sets of doors are closed and both operators have given a start command. The commands from the cars to the hoisting mechanism are by radio obviating the necessity of a control cable. The replacement installation also has the advantage that the ascent can be made without changing cars and has reduced the ascent time from 8 minutes (including change) to 1 minute and 40 seconds. This installation also has guides for the hoisting ropes but they are electrically operated. The guide once it has moved out of the way as the car ascends automatically reverses when the car has passed to prevent the mechanism becoming snagged on the car on the downward journey in the event it has failed to completely clear the car. Unfortunately these lifts do not have the capacity to move as many people as the three public lower lifts and long lines to ascend to the third level are common. Most of the intermediate level structure present on the tower today was installed when the lifts were replaced and allows maintenance workers to take the lift halfway.

The replacement of these lifts allowed the restructuring of the criss-cross beams in upper part of the tower and further allowed the installation of two emergency staircases. These replaced the dangerous winding stairs that were installed when the tower was constructed.

Restaurants

The tower has two restaurants: Le 58 tour Eiffel, on the first floor 311 ft (95 m) above sea level; and the Le Jules Verne, a gastronomical restaurant on the second floor, with a private lift. This restaurant has one star in the Michelin Red Guide. In January 2007, the multi-Michelin star chef Alain Ducasse was brought in to run Jules Verne.

 

Attempted relocation

 

According to interviews given in the early 1980s, Montreal Mayor Jean Drapeau negotiated a secret agreement with French President Charles de Gaulle for the tower to be dismantled and temporarily relocated to Montreal to serve as a landmark and tourist attraction during Expo 67. The plan was allegedly vetoed by the company which operated the tower out of fear that the French government could refuse permission for the tower to be restored to its original location.

 

Economics

 

The American TV show Pricing the Priceless speculates that in 2011 the tower would cost about $480,000,000 to build, that the land under the tower is worth $350,000,000, and that the scrap value of the tower is worth $3,500,000. The TV show estimates the tower makes a profit of about $29,000,000 per year, though it is unlikely that the Eiffel Tower is managed so as to maximize profit.

It costs $5,300,000 to repaint the tower, which is done once every seven years. The electric bill is $400,000 per year for 7.5 million kilowatt-hours.

The Tokyo Tower in Japan is a very similar structure of very similar size. It was finished in 1958 at a final cost of ¥2.8 billion ($8.4 million in 1958).

 

Source Wikipedia

   

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Montmartre es una colina de 130 metros de altura situada en la orilla derecha del río Sena, en el XVIII Distrito de París, principalmente conocida por la cúpula blanca de la Basílica del Sacré Cœur (en español "sagrado corazón"), ubicada en su cumbre. Cerca, otra iglesia, la más antigua de la colina es Saint Pierre de Montmartre, fundada por la reina de Francia en el siglo XII. En la cripta de la capilla del Martyrium, ubicada en la calle Yvonne Le Tac, se fundó la orden de sacerdotes Jesuitas el 15 de agosto de 1534.

 

El barrio fue cuna de los impresionistas, de la bohemia parisina del siglo XIX e importante teatro de batallas durante la Guerra Franco-Prusiana y la Comuna.

 

En La Bohème (1965), quizás la canción más conocida del cantautor Charles Aznavour, un pintor rememora sus años de juventud en un Montmartre que ha dejado de existir:

 

Je ne reconnais plus/Ni les murs, ni les rues/Qui ont vu ma jeunesse/En haut d'un escalier/Je cherche l'atelier/Dont plus rien ne subsiste/Dans son nouveau décor/Montmartre semble triste/Et les lilas sont morts («Ya no reconozco/ Ni los muros ni las calles/Que habían visto mi juventud/En lo alto de una escalera/Busco un taller/Del que nada sobrevive/Con su nueva decoración/Montmartre parece triste/Y las lilas están muertas»).

Charles Aznavour en su canción La Boheme

 

La canción es una despedida de lo que, según Aznavour, fueron los últimos días del barrio como lugar de actividad bohemia.

 

El museo de Montmartre se ubica en la casa donde el pintor Maurice Utrillo vivió, un estudio del segundo piso. La mansión principal en el jardín trasero es el hotel más antiguo del barrio. Uno de sus primeros propietarios fue Claude Roze, también conocido como Roze de Rosimond, quien la compró en 1860. Roze fue el actor que reemplazó a Molière y, al igual que su predecesor, murió en escena. La casa fue la primera residencia de Pierre-Auguste Renoir en Montmartre y muchos otros fueron viviendo en ella por el prestigio del primer inquilino. Justo al final de la colina, se ubica el museo Espace Dalí, donde se exhibe el trabajo del artista surrealista Salvador Dalí. En las cercanías se encuentran la Place du Tertre, donde los artistas realizan sus obras al aire libre, y el cabaret del Lapin Agile. Muchos renombrados artistas están enterrados en el Cementerio de Montmartre y el de Saint-Vincent. La película Amélie está ambientada en el Montmartre contemporáneo. Un tren funicular, el funicular de Montmartre, gestionado por la RATP, asciende por la colina desde el sur, mientras que el servicio de autobús la circunda. Colina abajo, hacia el sudoeste, se encuentra la zona roja de Pigalle. Esa zona en la actualidad es mayormente conocida por la amplia variedad de sex shops y prostitutas. También alberga gran número de almacenes especializados en instrumentos de música rock, así como varias salas de conciertos utilizadas para la música rock.

 

En la Rue Veron Nº 18 se encuentra el Hotel Clermont, donde residió Edith Piaf a los 14 años al separarse de su padre en 1929.15 Hace su propio camino como cantante en la calle Pigalle, Ménilmontant, y los suburbios de París (véase la canción "Elle fréquentait la Rue Pigalle").Alrededor de los dieciséis años cuando se enamoró de un chico de los recados, Louis Dupont.15 Poco después tuvo su única hija, una niña llamada Marcelle, que murió a la edad de dos años de meningitis.15

 

En este hotel son frecuentes las presentaciones de grupos de rock en las noches.

 

El barrio está declarado oficialmente distrito histórico.

 

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Montmartre (French pronunciation: ​[mɔ̃.maʁtʁ]) is a large hill in Paris's 18th arrondissement. It is 130 metres high and gives its name to the surrounding district, part of the Right Bank in the northern section of the city. The historic district established by the City of Paris in 1995 is bordered by rue Caulaincourt and rue Custine on the north; rue de Clignancourt on the east; boulevard de Clichy and boulevard de Rochechouart to the south.[1] containing sixty hectares.[2] Montmartre is primarily known for the white-domed Basilica of the Sacré-Cœur on its summit and as a nightclub district. The other, older, church on the hill is Saint Pierre de Montmartre, which claims to be the location at which the Jesuit order of priests was founded.

 

At the beginning of the twentieth century, during the Belle Époque, many artists had studios or worked in or around Montmartre, including Salvador Dalí, Amedeo Modigliani, Claude Monet, Henri de Toulouse-Lautrec, Piet Mondrian, Pablo Picasso, Camille Pissarro and Vincent van Gogh. Montmartre is also the setting for several hit films. This site is served by metro line 2 stations of Anvers, Pigalle and Blanche and the line 12 stations of Pigalle, Abbesses, Lamarck - Caulaincourt and Jules Joffrin.

 

In "La Bohème" (1965), perhaps the best-known song by popular singer-songwriter Charles Aznavour, a painter recalls his youthful years in a Montmartre that has ceased to exist: Je ne reconnais plus/Ni les murs, ni les rues/Qui ont vu ma jeunesse/En haut d'un escalier/Je cherche l'atelier/Dont plus rien ne subsiste/Dans son nouveau décor/Montmartre semble triste/Et les lilas sont morts ('I no longer recognize/Neither the walls nor the streets/That had seen my youth/At the top of a staircase/I look for a studio-apartment/Of which nothing survives/In its new décor/Montmartre seems sad/And the lilacs died'). The song is a farewell to what, according to Aznavour, were the last days of Montmartre as a site of bohemian activity.

 

There is a small vineyard in the Rue Saint-Vincent, which continues the tradition of wine production in the Île de France; it yields about 500 litres per year.[15]

 

The Musée de Montmartre is in the house where the painter Maurice Utrillo lived and worked in a second-floor studio. The mansion in the garden at the back is the oldest hotel on Montmartre, and one of its first owners was Claude de la Rose, a 17th-century actor known under the name of Rosimond, who had bought it in 1680. Claude de la Rose was the actor who replaced Molière, and who, like his predecessor, died on stage. The house was Pierre-Auguste Renoir's first Montmartre address and many other names moved through the premises.

 

Just off the top of the butte, Espace Dalí showcases surrealist artist Salvador Dalí's work. Nearby, day and night, tourists visit such sights as Place du Tertre and the cabaret du Lapin Agile, where the artists had worked and gathered. Many renowned artists are buried in the Cimetière de Montmartre and the Cimetière Saint-Vincent.

 

Montmartre is an officially designated historic district with limited development allowed in order to maintain its historic character.

 

A funicular railway, the Funiculaire de Montmartre, operated by the RATP, ascends the hill from the south while the Montmartre bus circles the hill.

 

Downhill to the southwest is the red-light district of Pigalle. That area is, today, largely known for a wide variety of stores specializing in instruments for rock music. There are also several concert halls, also used for rock music. The actual Moulin Rouge theatre is also in Pigalle, next to Blanche métro station.

 

Montmartre in films

 

The Heart of a Nation (released 1943) features a family resident in Montmartre from 1870 to 1939.

An American in Paris (1951), with Gene Kelly and Leslie Caron, was the winner of the Oscar for the best film of 1951. Many important scenes, including the last scenes, take place in Montmartre, although most of the film was shot in Hollywood.

Moulin Rouge told the story of the life and lost loves of painter Henri de Toulouse-Lautrec.

French Cancan (1954), a French musical comedy with Jean Gabin and Maria Felix, takes place in Montmartre, and tells the story of the Moulin Rouge and the invention of the famous dance. The director, Jean Renoir, was the son of the painter Pierre-Auguste Renoir, who painted several important works while living in Montmartre.

The Great Race (1965), shows Professor Fate in the "Hannibal 8" driving down the Basilica steps after a wrong turn while racing to the Eiffel tower.

Amélie (2001): the story of a young Parisian woman determined to help the lives of others and find her true love, is set in Montmartre and includes a key scene in the gardens below the Basilica.

Moulin Rouge! (2001): a musical film set in Montmartre, is about the night club and a young writer who falls in love with a famous courtesan.

La Môme (2007) (La vie en rose): tells the life of French singer Edith Piaf who was discovered while singing in Pigalle. bordering on Montmartre.

Ronin (1998): Outside of the café at the beginning and end.

 

en.wikipedia.org/wiki/Montmartre

 

Montmartre est un quartier du nord de Paris couvrant la colline de la butte Montmartre, qui est l'un des principaux lieux touristiques parisiens. C'est à Montmartre qu'est situé le point culminant de la capitale : 130,53 mètres, altitude du sol naturel à l’intérieur du cimetière du Calvaire, qui jouxte l’église Saint-Pierre de Montmartre.

 

Jusqu'à son annexion par Paris en 1860, Montmartre était une commune française du département de la Seine, à la superficie plus étendue que le quartier actuel. L'essentiel de son territoire constitue depuis lors les quartiers administratifs des Grandes-Carrières et de Clignancourt, dans le 18e arrondissement de la capitale, dit « quartier de la butte-Montmartre », et une fraction fut attribuée à la commune de Saint-Ouen.

 

Les deux accès les plus connus pour le sommet de la colline sont le funiculaire ou la rue Foyatier, un escalier de 222 marches avec paliers le longeant.

 

Ce quartier est desservi par la ligne (M) (2) du métropolitain avec les stations Anvers, Pigalle et Blanche ainsi que par la ligne (M) (12) (stations Pigalle, Abbesses, Lamarck — Caulaincourt et Jules Joffrin).

 

fr.wikipedia.org/wiki/Montmartre

Recognizing the absence of the female voice in American theatre, the DCPA Theatre Company established the Women's Voices Fund in 2005 to commission, develop and produce new plays by women. Now, 12 years later, the Fund has surpassed $1.3 million and enabled the Theatre Company to produce 28 plays by women, commission 16 female playwrights and hire 25 female directors at the Theatre Company. Furthermore, the Fund also has contributed to 11 world premiere plays by women. The Hattitude tradition grew out of the Theatre Company’s presentation of Regina Taylor’s "Crowns." Her musical play explored black history and identity, using an exquisite variety of hats to tell the shared history and rituals of African-American women, ranging in era from slavery to current fashion. For more information, go to www.denvercenter.org/support-us/women's-voices-fund. Photos by John Moore for the DCPA NewsCenter.

On December 18, 2018, the Los Angeles Fire Department recognized members of the LAFD Youth Program who have volunteered countless hours towards the Metro, Harbor, Valley, and East Los Angeles College Youth Fire Program.

 

These volunteers serve as instructors, mentors, and are instrumental in assisting with LAFD public events such as Girls Camp, Crew 3, Run to Remember, and the Spark of Love toy drive.

 

They remain the backbone of the LAFD Youth Program and their dedication and commitment was celebrated with a Certificate of Appreciation presented by Fire Chief Ralph Terrazas and the Fire Commission.

 

Photo Use Permitted via Creative Commons - Credit: LAFD Photo | Alex Gillman

 

Event Date: 121818

 

Connect with us: LAFD.ORG | News | Facebook | Instagram | Reddit | Twitter: @LAFD @LAFDtalk

recognize anyone?

The hijras are officially recognized as third gender by some governments, being considered neither completely male nor female.

 

Hijras have a recorded history in the Indian subcontinent from antiquity onwards as suggested by the Kama Sutra period.

 

This history features a number of well-known roles within subcontinental cultures, part gender-liminal, part spiritual and part survival.

 

Many hijras live in well-defined and organised all-hijra communities, led by a guru. These communities have sustained themselves over generations by "adopting" boys who are in abject poverty, rejected by, or flee, their family of origin.Many work as sex workers for survival.

 

The word "hijra" is a Hindi-Urdu word, derived from the Semitic Arabic root hjr in its sense of "leaving one's tribe".

This is the original building at Knox Presbyterian Church, built in 1909.

 

From Wikipedia:

 

In 1820 the first Presbyterian congregation in Toronto (then the Town of York) was formed, and after the donation of land from Jessie Ketchum, built a church on Richmond Street. This church was known as First Presbyterian Congregation of York, Upper Canada, and James Harris (later to be Ketchum’s son in law) became minister.

 

In 1830, the larger St. Andrew’s Church was founded, and it quickly became the city's primary Presbyterian Church. St. Andrew's was aligned with the Church of Scotland; the Canadian Synod was formed in 1831.

 

This Richmond Street church was more evangelical, and had become independent of the United Synod of the Canadas in 1834, and remained apart from any other group (including the United Presbyterian Church of Scotland who started their Toronto congregation in 1838) until 1844.

 

In 1843, the Church of Scotland split, when many of the evangelicals led by Thomas Chalmers, withdrew to form the Free Church of Scotland, in a dispute called the Disruption of 1843. This dispute hit the Canadas the following year at the respective Synod Meetings in Kingston and Nova Scotia; a faction broke off from St. Andrew’s, who remained in the “Auld” Kirk.

 

This group was approached by the York congregation, and the two groups decided to join and become a stronger and united Free Church congregation presence in Toronto that they named Knox’s Church, after the Scottish Church reformer John Knox; they called an experienced minister from Paisley, Scotland, Rev. Dr. Robert Burns, to become their first minister. Burns was the former Secretary of the Glasgow Missionary Society, a friend of Chalmers, and uncle of another well-known minister and missionary, William Chalmers Burns. Burns was initially a lecturer, then later full-time professor, in the nearby Knox Free Church Theological College. Mr. Harris retired from the York congregation, and remained connected with the congregation until his death in 1874.

 

In 1847 the old York Church was destroyed by a fire. The congregation built a new larger church on the same lot, this time facing Queen Street West between Yonge and Bay. Knox quickly became the leading Free Church congregation in Canada, helping to spread the movement throughout the colony. One of the most prominent members of this church was George Brown founder of the Toronto Globe and also the Banner, and an eventual member of the Fathers of Confederation, upon formation of the Dominion of Canada in 1867.

 

From the split (“the disruption”) in the Church of Scotland and in the Canadas, Knox took an active role in the reunion of all the Presbyterian groups in Canada. In 1861, the Free Church of which Knox belonged to, and the Canada Synod of the United Presbyterian Church of Scotland joined; and in 1875, the Presbyterian Church in Canada, uniting the “Auld Kirk” and “Free Kirk”.

Over time, Knox’s location had become more commercial with fewer residents in the area. At the time Toronto had strict Lord’s Day laws that prevented public transit from running on Sundays, making it imperative that churches be located near to the population.

 

In 1895, the church was severely damaged by a fire that began at the Robert Simpson Building next door. This fire destroyed the steeple, which was never fully rebuilt. It was eventually decided to move the church in 1906, and in January 1909, the church officially moved into its present home at 630 Spadina Avenue just west of the University of Toronto, at Harbord Street; the memorial stones cited in the enclosed article (1886 Profile), were also moved into the new building.

 

The mixed Romanesque Revival and Gothic Revival building was designed by congregation member James Wilson Gray.

 

In June 1925, Knox was instrumental in maintaining the continuity of the Presbyterian Church in Canada, as it was from this building, that the midnight vigil was held, led by the 79 Ministers and Elders who voted against the consummation of the union (in nearby College Street Church) that formed the United Church of Canada, as they maintained continuity with their General Assembly. As a congregation, Knox had voted against Union earlier that year, by a vote of 20-788. There were gains to the congregation from some of those in the surrounding congregations that went into the Union.

 

In the 1950s, the congregation was challenged to leave the community, as post World War II suburban expansion greatly affected Toronto, and the Spadina Expressway (later abandoned) was proposed to run along Spadina Avenue. Under the leadership of Rev. Dr. William Fitch, who arrived in early 1955 from the Springburn area of Glasgow, Scotland, the congregation built an adjoining hall (Knox Fellowship Centre) in 1961, and expanded its ministries into the inner city (Evangel Hall at 573 Queen Street West had been run by Knox since 1913), the Universities (including Ryerson and York, and community colleges such as nearby George Brown College), and during the summer months, began the weekly Knox Summer Fellowship, Wednesday Evening Services that brought (or introduced) renowned speakers from around the world.

 

The congregation is reflective of a changing demographic in a multicultural community; ESL classes are offered, and has also developed a broad support group with many Christian missionaries under their support and care. There is an “Out of the Cold” programme for street youth in the winter, and continues to be blessed with well-attended Sunday Morning and Evening worship services.

 

There is also a great support and tradition for missionaries, both on the home and International scenes. There is a current roster of 46 (19 couples), as well as 17 “Phase 2” Missionaries (4 couples) who are supported in their retirement years; along with others who have been linked through liaisons with other recognized organizations including the Presbyterian Church.

 

This High Dynamic Range 360° panorama was stitched from 100 bracketed photographs with PTGUI Pro, tone-mapped with Photomatix, processed with Color Efex, and finally touched up in Aperture.

 

Original size: 20000 × 10000 (200.0 MP; 1006.56 MB).

 

Location: Toronto, Ontario, Canada

Commentary on the Illuminations

 

How overwhelming must God's power be, if He could bestow such mighty powers on humankind! Psalm 8 extols mankind's privileged position within creation, recognizing that only the supreme might of the Creator could be powerful enough not only to draw the universe from nothingness, but also create humankind, “a little less than divine,...adorned... with glory and majesty.” The psalm is thus traditionally chanted by Jews in the daily Ma'ariv, or evening prayer service. The illuminations express the Psalmist's awe at humanity's remarkable powers—the power to understand the world, the power to appreciate and articulate our own position in Creation—which, however great, are a mere shadow of the all-encompassing supremacy of the Divine, symbolized by the surrounding cosmos.

 

On the Hebrew illumination, the expanding star pattern is composed of whirling, rotating triangular deltas, the Greek letter used in scientific notation to symbolize change. The delta alludes here to humanity's unique potential to learn about the world, to probe the innermost secrets of life as well as the most expansive views of the universe, to evolve an understanding of the laws and environment within which humankind exists. Each layer of the star celebrates a different aspect of humanity's God-given powers. The uppermost delta presents the text of the psalm, itself. The second level delta presents images of the probing of the DNA molecule, the chemical basis of all life. The angle at upper right presents the double-helix pattern of the DNA molecule itself as well as a depiction of an individual chromosome; the two opposing corners present at left, an electron microscopy image of high density liquid crystalline DNA, and at right, an image of DNA phase transition. The third layer introduces imagery drawn from modern astrophysics. The red-barred grey angle at upper left presents the celebrated image of the cosmological three degree background microwave radiation through which, in 2003, astrophysicists were able to determine the age of the universe. At center right is an image of a star cluster and nebula, at lower left a Hubble Space Telescope image of a star formation area in a gas cloud . The fourth delta includes images of Earth's surface produced by the Earth Observing Satellite (EOS); the three images present, in clockwise fashion from top right, images of the Ganges River Valley, the Himalayas, the Mississippi River Delta. All of these images have been realized through the sciences and engineering that blossomed from Enlightenment rationalism and that grew so rapidly during the twentieth century. But yet, all the splendor of mankind's wondrous achievements and gifts is surrounded by Almighty, invisible, yet perceptible in the very existence of the cosmos.

 

The English text of the psalm is surrounded by imagery of human creativity evidenced in the arts. The border in celestial blue and gold presents a mosaic, that art-form in which the continuous visual image must be imagined and abstracted in such a way that it can be recognizably re-formed in discrete bits of stone or tile. The mosaic carries two great statements of humanity's amazement at its brilliance. The Greek passage is drawn from Sophocles' Antigone, strophe 1 of the first Chorus: “Many wonders there be, but naught more wondrous than man.” The English passage is Miranda's cry of delight in the fourth act of Shakespeare's Tempest:

 

“O, wonder!

How many goodly creatures are there here!

How beauteous mankind is!

O brave new world,

That has such people in't!”

 

How beauteous indeed, is humanity – but how much mightier is the Almighty who bestows our gifts.

 

Christian Liturgical Uses

 

Roman Catholic tradition includes Psalm 8 in mass for the beginning of the New Year, and for the Season after Pentecost. In Anglican tradition, it is used in services celebrating daily work. In addition, overall Protestant tradition reflected in the Revised Common Lectionary includes Psalm 8 in the liturgies for January 1 (Feast of the Circumcision), Trinity Sunday and the Season after Pentecost.

I saw him sitting shirtless in the strong sun in a parkette off of Gerard St. in east end Toronto as I was cycling home from downtown. He had a skull cap on and was sitting on a ledge reading a book. I recognized him because he had been sitting there a day or two ago as I rode past on my way downtown. Curious, I got off my bike and walked back, placing my camera around my neck. He looked up and listened noncommittally to my introduction and request and I could sense a connection beginning to form. “Ok” he said. “I’ll help you out.” Meet Ken.

 

Before I even approached him, I knew that if he agreed to participate, I would have a challenge on my hands. The sun was blazing down from behind him and his cap was dazzlingly white, making for a difficult contrast range. Being out in the open, grass was the best bet for a non-distracting background but if I got on his eye-level I would be including picnic benches and buildings in the background. If I aimed down with him looking up, I would be including the bright white concrete pad a bench was on. As is often the case with my “find a subject and then try to figured out the lighting and background” approach, I relied on figuring things out as I went along.

 

Ken kindly removed his glasses (one complication out of the way) but when I tried to position him for the photo I could see that the backlighting was catching his nose. Been there, done that. At least I could recognize the problem without it being too late to fix it. Getting him to look down so his nose joined his face in shadow, the background emerged as a real distraction. Felling awkward about the host of technical problems I had thrust myself into, I dragged out my reflector and played around with angles and Ken was surprisingly patient. At this point his book was on the bench next to his glasses and coffee cup. I took a few photos, playing around with angles and decided to take a break to give things more thought as we chatted.

 

Ken is 66 and was born and raised in western Canada. An Albertan, he has spent much of his life here in Toronto. He drove taxis for 44 years but is now retired. He had a lot to say about taxi driving, a job that earned him a decent living for many years. His favorite things about being a taxi driver were being his own boss, setting his own hours, and being in control of his own decisions (i.e. how many hours he wanted to work on a given day). He feels that current taxi drivers don’t realize that they have it pretty good and complain too much. He made a comment that surprised me by saying the invention of fax machines and telephone conference calls had a large negative impact on the taxi business. All sorts of documents used to be sent from office to office around the city by taxi so when that stopped, there was an income drop for drivers.

 

Soon Ken was describing that he is still recovering from cancer surgery (he has a long scar down his front) and seems to be making slow but continuous progress. He still requires daily injections and occupies himself by reading and people-watching. He was reading a detective novel from the library. “I like the outdoors” he said “so I’m happy that summer has arrived. I like to spend a lot of time outdoors but get bored if I’m in the same place day after day. I make the rounds of different parks and I like the sun.”

 

I commented on his cap which looked like a Muslim cap. Ken confirmed it and said that the couple who own his local convenience store are Muslim and told him he needed better sun protection on his head because he spends so much time outdoors. He lifted his cap and showed that he’s mostly bald. “They were right about sun protection.” He asked them if it would be disrespectful if he were to wear a Muslim skull cap and they said “Of course not. Why would you think that?” He replied “I don’t know, I just don’t know the religion and wouldn’t want to offend in any way.” The couple assured him he wouldn’t and proceeded to bring him this hat from their home the next day as a gift. “Such kindness” he observed.

 

Our conversation covered a range of topics. Ken’s advice to his younger self was to stick with his early training in air conditioning and refrigeration installation and repair. “I have no complaints about my years in the taxi” he said “but I think air-conditioning and refrigeration could have been a good career for me.” His biggest challenge in life has been alcohol. “Four years ago I was diagnosed with diabetes and my doctor told me I could continue drinking if I wanted to die. That got my attention and I quit. I never thought of myself as an alcoholic but quitting wasn’t easy. Luckily, my brother is a drug and alcohol counselor so I had good support right there in my own family.” He’s not had a drop to drink since.

 

Ken’s message to the project is “Racism has no place in the modern world. We should all get along with our fellow human beings with friendship and respect.” Amen. Just then some cloud cover came over and I took advantage of the softer light to make the final portrait you see above.

 

Ken apologized for complaining about people who complain too much but said he lives on his own and has a tendency to “sound off” when he gets a chance. I assured him he had not “sounded off” in a negative way at all and made very good sense. I wished him well in his ongoing recovery and took a final photo that showed him as he was sitting when I first saw him. (That is my trusty bicycle leaning against the bench.) I said I would probably see him again on my way downtown if this is one of his favorite spots for hanging out. He smiled and said “Sure. That would be nice. I do, however, move around different parks when I get tired of one place.”

 

This is my 500th submission to The Human Family Group on Flickr.

 

You can view more street portraits and stories by visiting The Human Family.

Isaac Watts ( 17 July 1674 – 25 November 1748) was an English Christian minister, hymnwriter, theologian and logician. A prolific and popular hymn writer, his work was part of evangelization. He was recognized as the "Father of English Hymnody", credited with some 750 hymns. Many of his hymns remain in use today and have been translated into numerous languages.

 

Born in Southampton, England, in 1674, Watts was brought up in the home of a committed religious Nonconformist; his father, also Isaac Watts, had been incarcerated twice for his views. At King Edward VI School, Watts had a classical education, learning Latin, Greek and Hebrew.

 

From an early age, Watts displayed a propensity for rhyme. Once, he responded when asked why he had his eyes open during prayers:

 

A little mouse for want of stairs

ran up a rope to say its prayers.

 

Receiving corporal punishment for this, he cried:

 

O father, father, pity take

And I will no more verses make.

 

Because he was a Nonconformist, Watts could not attend Oxford or Cambridge, which were each restricted to Anglicans, as were government positions at the time. He went to the Dissenting Academy at Stoke Newington in 1690. Much of the remainder of his life centred around that village, which is now part of Inner London.

 

Following his education, Watts was called as pastor of a large independent chapel in London, where he helped train preachers, despite his poor health. Isaac Watts held religious opinions that were more non-denominational or ecumenical than was at that time common for a Nonconformist; he had a greater interest in promoting education and scholarship than preaching for any particular sect.

 

Taking work as a private tutor, Watts lived with the Nonconformist Hartopp family at Fleetwood House, on Church Street in Stoke Newington. Through them he became acquainted with their immediate neighbours, Sir Thomas Abney and Lady Mary.

 

Invited for a week to Hertfordshire, Watts eventually lived for a total of 36 years in the Abney household, most of the time at Abney House, their second residence. (Lady Mary had inherited the Manor of Stoke Newington in 1701 from her late brother, Thomas Gunston.)

 

On the death of Sir Thomas Abney in 1722, the widow Lady Mary and her last unmarried daughter, Elizabeth, moved all her household to Abney Hall from Hertfordshire. She invited Watts to continue with their household. He lived at Abney Hall until his death in 1748.

 

Watts particularly enjoyed the grounds at Abney Park, which Lady Mary planted with two elm walks leading down to an island heronry in the Hackney Brook. Watts often sought inspiration there for the many books and hymns he wrote.

 

Watts died in Stoke Newington in 1748, and was buried in Bunhill Fields. He left an extensive legacy of hymns, treatises, educational works and essays. His work was influential amongst Nonconformist independents and religious revivalists of the 18th century, such as Philip Doddridge, who dedicated his best-known work to Watts.

 

Sacred music scholar Stephen Marini (2003) describes the ways in which Watts contributed to English hymnody. Notably, Watts led by including new poetry for "original songs of Christian experience" to be used in worship. The older tradition was based on the poetry of the Bible, notably the Psalms. This had developed from the teachings of the 16th-century Reformation leader John Calvin, who initiated the practice of creating verse translations of the Psalms in the vernacular for congregational singing. Watts' introduction of extra-Biblical poetry opened up a new era of Protestant hymnody as other poets followed in his path.

 

Watts also introduced a new way of rendering the Psalms in verse for church services. The Psalms were originally written in Biblical Hebrew within Judaism. In early Christendom, they were affirmed in the Biblical canon as part of the Old Testament. Watts proposed that the metrical translations of the Psalms as sung by Protestant Christians should give them a specifically Christian perspective. While he granted that David [to whom authorship of many of the Psalms is traditionally ascribed] was unquestionably a chosen instrument of God, Watts claimed that his religious understanding could not have fully apprehended the truths later revealed through Jesus Christ. The Psalms should therefore be "renovated" as if David had been a Christian, or as Watts put it in the title of his 1719 metrical Psalter, they should be "imitated in the language of the New Testament."

 

Marini discerns two particular trends in Watts' verses, which he calls "emotional subjectivity" and "doctrinal objectivity". By the former he means that "Watts' voice broke down the distance between poet and singer and invested the text with personal spirituality." As an example of this, he cites "When I Survey the Wondrous Cross". By "doctrinal objectivity," Marini means that Watts verse achieved an "axiomatic quality" that "presented Christian doctrinal content with the explicit confidence that befits affirmations of faith." As examples, Marini cites the hymns "Joy to the World" as well as "From All That Dwell Below the Skies":

 

From all that dwell below the skies

Let the Creator's praise arise;

Let the Redeemer's name be sung

Through every land, by every tongue.

 

Besides writing hymns, Isaac Watts was also a theologian and logician, writing books and essays on these subjects.

 

Watts wrote a text book on logic which was particularly popular; its full title was, Logic, or The Right Use of Reason in the Enquiry After Truth With a Variety of Rules to Guard Against Error in the Affairs of Religion and Human Life, as well as in the Sciences. This was first published in 1724, and it was printed in twenty editions.

 

Watts wrote this work for beginners of logic, and arranged the book methodically. He divided the content of his elementary treatment of logic into four parts: perception, judgement, reasoning, and method, which he treated in this order. Each of these parts is divided into chapters, and some of these chapters are divided into sections. The content of the chapters and sections is subdivided by the following devices: divisions, distributions, notes, observations, directions, rules, illustrations, and remarks. Every contentum of the book comes under one or more of these headings, and this methodical arrangement serves to make the exposition clear.

 

In Watts' Logic, there are notable departures from other works of the time, and some notable innovations. The influence of British empiricism may be seen, especially that of contemporary philosopher and empiricist John Locke. Logic includes several references to Locke and his Essay Concerning Human Understanding, in which he espoused his empiricist views. Watts was careful to distinguish between judgements and propositions, unlike some other logic authors. According to Watts, judgement is "to compare... ideas together, and to join them by affirmation, or disjoin then by negation, according as we find them to agree or disagree". He continues, "when mere ideas are joined in the mind without words, it is rather called a judgement; but when clothed with words it is called a proposition". Watts' Logic follows the scholastic tradition and divides propositions into universal affirmative, universal negative, particular affirmative, and particular negative.

 

In the third part, Watts discusses reasoning and argumentation, with particular emphasis on the theory of syllogism. This was considered a centrally important part of classical logic. According to Watts, and in keeping with logicians of his day, Watts defined logic as an art (see liberal arts), as opposed to a science. Throughout Logic, Watts revealed his high conception of logic by stressing the practical side of logic, rather than the speculative side. According to Watts, as a practical art, logic can be really useful in any inquiry, whether it is an inquiry in the arts, or inquiry in the sciences, or inquiry of an ethical kind. Watts' emphasis on logic as a practical art distinguishes his book from others.

 

By stressing a practical and non-formal part of logic, Watts gave rules and directions for any kind of inquiry, including the inquiries of science and the inquiries of philosophy. These rules of inquiry were given in addition to the formal content of classical logic common to text books on logic from that time. Watts' conception of logic as being divided into its practical part and its speculative part marks a departure from the conception of logic of most other authors. His conception of logic is more akin to that of the later, nineteenth-century logician, C.S. Peirce.

 

Isaac Watts' Logic became the standard text on logic at Oxford, Cambridge, Harvard and Yale, being used at Oxford for well over 100 years. C.S. Peirce, the great nineteenth-century logician, wrote favorably of Watts' Logic. When preparing his own text book, entitled A Critick of Arguments: How to Reason (also known as the Grand Logic), Peirce wrote, 'I shall suppose the reader to be acquainted with what is contained in Dr Watts' Logick, a book... far superior to the treatises now used in colleges, being the production of a man distinguished for good sense.'

 

Watts followed the Logic in 1741 by a supplement, The Improvement of the Mind. This also went through numerous editions and later inspired Michael Faraday. It was also widely used as a moral textbook in schools.

 

On his death, Isaac Watts' papers were given to Yale University in the Colony of Connecticut, which Nonconformists had established. King Edward VI School, which he attended, named one of its houses "Watts" in his honour.

 

The Church of England and Lutheran Church remember Watts (and his priestly service) annually in the Calendar of Saints on November 25, and the Episcopal Church on the following day.

 

The earliest surviving built memorial to Isaac Watts is at Westminster Abbey; this was completed shortly after his death. His much-visited chest tomb at Bunhill Fields, dates from 1808, replacing the original that had been paid for and erected by Lady Mary Abney and the Hartopp family. A stone bust of Watts is installed at the Nonconformist Dr Williams's Library, in central London. The earliest public statue, erected in 1845, stands at Abney Park, where Watts had lived for more than 30 years at the manor house, where he also died. The park was later devoted to uses as a cemetery and public arboretum. A later, rather similar statue was funded by public subscription and erected in a new Victorian public park named for Watts in Southampton, the city of his birth. In the mid-nineteenth century, the Congregational Dr Watts Memorial Hall was built in Southampton and named for him. After World War II, it was lost to redevelopment. The Isaac Watts Memorial United Reformed Church was built on the site and named for him. One of the earliest built memorials may also now be lost: a bust to Watts that was commissioned on his death for the London chapel with which he was associated. The chapel was demolished in the late 18th century; remaining parts of the memorial were rescued at the last minute by a wealthy landowner for installation in his chapel near Liverpool. It is unclear whether the bust survives. The stone statue in front of the Abney Park Chapel at Dr Watts' Walk, Abney Park Cemetery, was erected in 1845 by public subscription. It was designed by the leading British sculptor, Edward Hodges Baily RA FRS. A scheme for a commemorative statue on this spot had first been promoted in the late 1830s by George Collison, who in 1840 published an engraving as the frontispiece of his book about cemetery design in Europe and America; and at Abney Park Cemetery in particular. This first cenotaph proposal was never commissioned, and Baily's later design was adopted in 1845. In 1974, the City of Southampton (Watts' home city) commemorated the 300 year anniversary of his birth by commissioning the biography Isaac Watts Remembered, written by David G. Fountain, who like Watts, was also a non-conformist minister from Southampton.

 

“Recognize that throughout this beautiful day,you have an incredible amount of opportunities to move your life into the direction you want it to go.”

― Steve Maraboli, Unapologetically You: Reflections on Life and the Human Experience

Recognizing the end of the Youth Internship of Kristen Young and Sarah Weible and the welcoming of the 2016 College Summer Interns. Presentation of the new stole themed for the Good Samaritan story and teacher appreciation.

The Appaloosa is a horse breed best known for its colorful leopard-spotted coat pattern. There is a wide range of body types within the breed, stemming from the influence of multiple breeds of horses throughout its history. Each horse's color pattern is genetically the result of various spotting patterns overlaid on top of one of several recognized base coat colors. The color pattern of the Appaloosa is of interest to those who study equine coat color genetics, as it and several other physical characteristics are linked to the leopard complex mutation (LP).Artwork depicting prehistoric horses with leopard spotting exists in prehistoric cave paintings in Europe. Images of domesticated horses with leopard spotting patterns appeared in artwork from Ancient Greece through the Early modern period; the Nez Perce people of what today is the United States Pacific Northwest developed the original American breed. Appaloosas were once referred to by settlers as the "Palouse horse", possibly after the Palouse River, which ran through the heart of Nez Perce country. Gradually, the name evolved into "Appaloosa".Today, the Appaloosa is one of the most popular breeds in the United States; it was named the official state horse of Idaho in 1975. It is best known as a stock horse used in a number of western riding disciplines, but is also a versatile breed with representatives seen in many other types of equestrian activity. Appaloosas have been used in many movies; an Appaloosa is the mascot for the Florida State Seminoles. Appaloosa bloodlines have influenced other horse breeds, including the Pony of the Americas, the Nez Perce Horse, and several gaited horse breeds.

   

L'appaloosa è una razza di cavalli originaria del Nord America. Con il suo tipico mantello a chiazze, l'appaloosa non può non colpire l'immaginazione. Questo cavallo ha cacciato il bisonte con i nativi americani. Il suo nome deriva dal fiume Palouse che delimitava i territori dei loro primi allevatori.Esistono sei tipi di mantello: "Leopardo", "Fiocco di neve", "Brina", "Marezzato", "Coperta macchiata" e "Coperta bianca". La testa è piccola e proporzionata, con profilo rettilineo, occhi con iride circondata da fondo oculare bianco, orecchie corte e appuntite. Il collo è muscoloso e proporzionato, ben inserito nelle spalle lunghe e inclinate; il garrese è mediamente definito e la linea dorso-lombare corta e dritta. Criniera e coda sono corte e rade. Il torace è profondo e la groppa rotonda e ben mescolata; gli avambracci sono forti e i garretti solidi e giustamente angolati; i tendini sono robusti e asciutti. I piedi presentano strisce verticali nere e bianche. La pelle del naso è particolarmente sottile, la testa raffinata è un carattere distintivo della razza.Le prime testimonianze di cavalli dal manto maculato sono antichissime. Nelle grotte di Lascaux e Perche-Merle in Francia sono rinvenute delle pitture rupestri che raffigurano cavalli macchiati risalenti a circa 18000 anni a.C. In seguito, fra il II e I millennio a.C. molte civiltà fra cui i Persia, i Cinesi e i Greci conoscevano questa tipologia di mantello come ci dimostrano numerosi manufatti.Il cavallo macchiato fu esportato dall'Austria anche in Spagna e da lì nel XVI secolo fu portato nel Nuovo Mondo insieme ai primi colonizzatori. Si dedicarono in Messico soprattutto all’allevamento di ovini. Le popolazioni locali collaboravano con i coloni bianchi e anche se era loro proibito cavalcare, inevitabilmente vennero a contatto con i cavalli e impararono a gestirli. Nel 1680 gli schiavi dei villaggi vicini cacciarono via gli spagnoli e si appropriarono del loro bestiame e dei loro cavalli. Questi ultimi attraverso il commercio e lo scambio con le tribù delle pianure si diffusero lentamente anche verso nord-est. La principale tribù commerciante di cavalli macchiati era quelle degli Shoshoni.Nella zona fra l’Oregon, l’Idaho e Washington era stanziata la tribù dei Nez Percé (Nasi Forati) che in estate si spostava nelle montagne. Li avevano contatti commerciali con gli Shoshoni e videro per la prima volta “un animale grande come un cervo, che mangiava erba e che era usato per il trasporto”. Quindi iniziarono a comprarli o a rubarli e nel giro di venti anni impararono a cavalcarli. Inoltre attuarono una rigida selezione riproduttiva che privilegiava i cavalli più atletici, forti e veloci utilizzati per la caccia al bisonte mentre gli altri venivano castrati o usati per il traino di carichi. È grazie a questa tribù che al giorno d’oggi possiamo parlare di razza appaloosa. Il nome deriva dal fiume Palouse che delimitava il territorio dei Nez Percé. I cavalli bianchi si riferivano ai cavalli macchiati chiamandoli a Palouse horse. Col tempo l’espressione si modificò in apalousey e infine in Appaloosa.

 

Font : Wikipedia

Explore #346

 

We were looking for this owl for some time with no luck. Yesterday Steve pointed it to us on the top of a barn, but it was to far away and lighting conditions were poor. Today we went over there again but it wasn't at his usually spot. My husband found it on top of the evergreen tree. He was ignoring our presence so I was able to get out of the car and take some really good shots.

 

Snowy Owl (Bubo scandiacus).

Hamilton, Ontario

She is Lea, Moka & Jack Bauers's daughter.

She spends her holidays with her parents here.;-)

 

Lea is a Lagotto Romagnolo dog.

Lagotto Romagnolo is the only breed of dog that is officially recognized as specialized in truffle hunting"

*© All rights reserved *

I recognize them faces

Governor Tomblin, Department of Commerce

 

Celebrate West Virginia's Top Exporters

 

Governor recognizes 37 West Virginia exporters,

 

announces STEP grant funding

    

CHARLESTON, W.Va. (August 24, 2016) - Gov. Earl Ray Tomblin, along with West Virginia Department of Commerce Secretary Keith Burdette, on Wednesday, August 24, 2016, awarded the International Market Entry Award to 37 companies from across the Mountain State. These awards honor West Virginia companies that successfully exported to a new country. In 2015, West Virginia companies exported more than $5.8 billion in products to more than 140 countries.

   

During the award presentation, Gov. Tomblin also announced that West Virginia has been once again selected by the U.S. Small Business Administration to receive funding through the State Trade and Export Promotion (STEP) grant initiative. These funds will support the West Virginia Development Office's export assistance program to help small businesses offset the costs of international business.

   

"Today we celebrate West Virginia companies that have proven our state can compete successfully in the global market. Exports are a vital tool for economic growth," Gov. Tomblin said. "These businesses are an asset to our state as we continue to grow our business landscape and diversify West Virginia's economy. I always look forward to this opportunity to recognize their successes."

   

The Governor's Commendation for International Market Entry Awards honor companies that have successfully exported to a new country in the previous year. Each company receives a framed piece of currency from each new country to which the business began exporting. The presentation is based on the tradition of displaying the first dollar a business earns.

   

Companies receiving the Governor's Commendation for the first time this year are Probe America in Beckley, Mountain State Hardwoods in Bancroft, and Mountaineer Brand in Shepherdstown. In a special presentation, Wheeling Truck Center received its 100th export award. Since making their first export sale in 2010, the company has exported to more than 100 countries.

   

The West Virginia Development Office International Division helps small- to medium-sized West Virginia businesses enter new foreign markets. For more information on export development services offered by the state, visit www.worldtradewv.org.

   

Commendations were awarded today to the following businesses:

   

Berkeley County

 

Library Corporation, Inwood. Countries: Ethiopia and Madagascar. Product: Automation software for libraries. Countries: Ethiopia and Madagascar.

   

Power Sonix, Inc, Martinsburg. Country: Cote D'Ivoire. Product: Public address systems.

   

Brooke County

 

American Muscle Docks & Fabrication, Wellsburg. Countries: Mexico and Norway. Products: Boat docks, hardware, and marine accessories.

   

Eagle Manufacturing Company, Wellsburg. Countries: Canada; France; Mexico; and South Korea. Products: Safety cabinets, safety cans, spill containment, material handling.

   

United States Gypsum Company, Weirton. Country: Jordan. Product: Building material - corner bead.

   

Cabell County

 

Steel of West Virginia, Inc., Huntington. Countries: India and Thailand. Product: Steel rolling mill.

   

Fayette County

 

The Robbins Company, Fayetteville. Country: Albania. Product: Conveyor equipment.

   

Grant County

 

Allegheny Wood Products, Petersburg. Country: Australia. Product: Hardwood lumber.

   

Greenbrier County

 

Almost Heaven Saunas, LLC, Renick. Countries: Costa Rica and Czech Republic. Products: Indoor and outdoor saunas.

   

American Foam Technologies, Inc., Maxwelton. Country: Netherlands. Product: Phenolic and urethane foam.

   

Appalachian Electronic Instruments, Ronceverte. Country: Brazil. Product: Textile quality/ process control equipment.

   

Ezebreak, LLC, Frankford. Country: Norway. Product: Micro-Blaster kits and accessories.

   

Falcon Analytical Systems & Technology, LLC, Lewisburg. Countries: Brazil, Ireland and Russia. Product: Gas chromatographs.

   

Hardy County

 

Peacock Manufacturing Co., LLC, Wardensville. Country: Honduras. Product: Custom cabinetry manufacturing.

   

Harrison County

 

FMW Rubber Products, Inc., Bridgeport. Country: Japan. Product: Ground expedient refueling system (GERS).

   

Jackson County

 

Constellium Rolled Products Ravenswood, LLC, Ravenswood. Country: South Africa. Products: Aluminum sheet, plate, coil products.

   

Niche Polymer, LLC, Ravenswood. Country: China. Product: Plastic compounding, extrusion.

   

Jefferson County

 

Mountaineer Brand, Shepherdstown. Country: Sweden. Products: Natural beard and body care products.

   

Schonstedt Instrument Company, Kearneysville. Countries: Dominica; Mexico; Panama; Paraguay; and Republic of Macedonia. Products: Underground utility locators.

   

Kanawha County

 

Cyclops Industries, Inc., South Charleston. Country: Iraq. Product: Cyclops safety sight glass.

   

NGK Spark Plugs (U.S.A.), Inc., Sissonville. Countries: China; Germany; Thailand; and United Kingdom. Products: Spark plugs, oxygen sensors.

   

Preiser Scientific, Inc., Charleston. Country: Nepal. Products: Laboratory testing equipment for the coal industry.

   

Resolute Forest Products, Fairmont. Countries: Australia; Italy; Japan; South Korea; Spain; and United Kingdom. Product: Recycled bleach kraft pulp.

   

Marshall County

 

Tecnocap, LLC, Glen Dale. Countries: Brazil; Mexico; and Sri Lanka. Products: Metal closures for packaging.

   

Monongalia County

 

Gurkees®, Morgantown. Countries: China; Cyprus; Finland; Israel; Poland; Switzerland; Taiwan; and United Arab Emirates. Product: Rope sandals.

   

Z Electric Vehicle, Westover. Countries: Indonesia and United Arab Emirates. Products: Electric vehicles, EV components.

   

Morgan County

 

Caperton Furniturworks, LLC, Berkeley Springs. Countries: Uganda and Vietnam. Product: Wooden furniture.

   

Ohio County

 

Direct Online Marketing, Wheeling. Countries: Costa Rica and Germany. Products: Digital marketing; search engine marketing.

   

TROY Group, Inc., Wheeling. Countries: Chad; China; Cyprus; Dominican Republic; El Salvador; Ethiopia; French Polynesia; Hungary; Indonesia; Iraq; Kuwait; Malaysia; Mozambique; New Zealand; Pakistan; Panama; Paraguay; Spain; Thailand; and Turkey. Product: Security printing solutions.

   

Wheeling Truck Center, Inc., Wheeling. Countries: Ethiopia; Moldova; Guatemala; and Panama. Product: Truck parts.

   

Putnam County

 

Kanawha Scales & Systems, Inc., Poca. Country: Australia. Product: Coal train loadout.

   

Mountain State Hardwoods, Bancroft. Countries: China; Egypt; United Kingdom; and Vietnam. Product: Lumber.

   

Multicoat Products, Fraziers Bottom. Countries: Canada; China; Costa Rica; Greece; Japan; Mexico; and United Arab Emirates. Product: Construction coatings.

   

Raleigh County

 

American Airworks, Sophia. Countries: China; Indonesia; Lithuania; Nigeria; Panama; Qatar; Spain; and Sweden. Products: High pressure breathing apparatus and compressed air components.

   

Cogar Manufacturing, Beckley. Country: Austria. Product: Feeder breaker.

   

Englo, Inc. dba Engart, Inc., Beckley. Countries: Philippines, Thailand; and Trinidad & Tobago. Product: Dust extraction.

   

Probe America, Inc., Beckley. Countries: Bahamas and Canada. Products: Odor and dust control products.

   

Wood County

 

Baron-Blakeslee SFC, Inc., Williamstown. Countries: Costa Rica and Egypt. Product: Industrial cleaning systems.

 

Photos available for media use. All photos should be attributed “Photo courtesy of Office of the Governor.”

Joseph Stella: Visionary Nature

February 24 – May 21, 2023

 

Italian-born American modernist Joseph Stella (1877–1946) is primarily recognized for his dynamic Futurist-inspired paintings of New York, especially the Brooklyn Bridge and Coney Island. Lesser known, but equally as ambitious, is his work dedicated to the natural world, a theme that served as a lifelong inspiration. Throughout his career, Stella produced an extraordinary number of works—in many formats and in diverse media—that take nature as their subject. These lush and colorful works are filled with flowers, trees, birds, and fish—some of which he encountered on his travels across continents or during his visits to botanical gardens, while others are abstracted and fantastical. Through these pictures, he created a rich and variegated portrait of nature, a sanctuary for a painter in a modern world.

 

Joseph Stella: Visionary Nature is co-organized by the High and the Brandywine River Museum of Art and is the first major museum exhibition to exclusively examine Stella’s nature-based works. The exhibition features more than one hundred paintings and works on paper that reveal the complexity and spirituality that drove Stella’s nature-based works and the breadth of his artistic vision. Through expanded in-gallery didactics, including a graphic timeline of Stella’s career and a short film, the exhibition digs deeply into the context of the works, exploring their inspirations, meanings, and stylistic influences.

 

Touring Dates:

Norton Museum of Art, West Palm Beach, Florida (October 15, 2022–January 15, 2023)

Brandywine Museum of Art, Chadds Ford, Pennsylvania (June 17, 2023–September 24, 2023)

 

www.nytimes.com/2022/11/30/arts/design/joseph-stella-flor...

 

www.forbes.com/sites/natashagural/2022/12/21/joseph-stell...

 

www.atlantamagazine.com/news-culture-articles/joseph-stel...

 

If you know the painter Joseph Stella, it’s probably from his famous urban landscapes like Brooklyn Bridge (1921), a futurist interpretation of New York’s dramatic 20th-century industrialization. But Stella was just as captivated by the botanical world as he was by cityscapes, and today, Atlantans can see that side of the artist in vivid color. Joseph Stella: Visionary Nature, an explosive new exhibit at the High Museum of Art, features dozens of his flower and plant-filled paintings and drawings. In Atlanta through May 21, the exhibit travels chronologically through Stella’s lifelong love-affair with the natural world, from an early study of a piece of bark to the epic, intricate Tree of My Life.

 

Visionary Nature was a joint effort between the High; the Norton Museum in West Palm Beach, Florida; and the Brandywine Museum in Chadds Ford, Pennsylvania, where it heads next. “They were really focused on [Stella’s] nature works, and we have a great work by Stella here at the High,” said Stephanie Heydt, the museum’s Margaret and Terry Stent Curator of American Art. “It was a great collaboration.”

 

Stella was born in 1877 in Muro Lucano, a hilly city in southern Italy. He immigrated to New York originally intending to follow his brother into medicine, but after a uninspired stint in medical school, he pivoted to painting. Stella studied briefly under the impressionist painter William Merritt Chase at the New York School of Art and soon developed a reputation as a sensitive interpreter of the urban working class.

 

The High’s exhibit features of some of these early works, in which the natural world spills out amidst the smokestacks and steel mills of America’s industrial revolution. “This is the Progressive Era at the turn of the twentieth century,” Heydt explained. “And he’s looking at the people in his own community, specifically the Italian immigrants.”

 

Traveling back in Europe, Stella was inspired by the contemporary artists he saw there: the cubism of Pablo Picasso and early futurism of Umberto Boccioni. He drew on these sources back in the U.S, earning acclaim for his dynamic geometric paintings of the metropolis; several choice selections, including American Landscape (1929), and Smoke Stacks (1921), are on view in this exhibit.

 

But even as Stella built his career on the towering achievements of urban industry, he yearned for the sunny landscapes of his youth. He frequented havens like the Bronx Botanical Gardens, which opened in 1891 and offered escape from New York’s sooty streets. Walking through Brooklyn one day, he later wrote in an essay, he stumbled across a sapling.

 

“This little tree is coming up from a crack in the sidewalk, shadowed by a factory, and he sees himself in this tree,” Heydt said. “He says, This is me.”

 

That encounter inspired Tree of My Life (1919) a florid aria sung to the natural world. A sturdy olive tree—Stella himself—anchors the canvas, surrounded by a vortex of tropical plants, birds, and, in the background, Stella’s native Italian hills. Brandywine Museum Director Thomas Padon envisaged the exhibit after seeing Tree of My Life in a private collection. “I was transfixed,” Padon told the New York Times.

 

Stella painted Tree of My Life and Brooklyn Bridge within a year of each other, announcing a duality that would define the rest of this career. While he painted flowers throughout his life, it was his moody, futurist treatments of New York that made him an art-world celebrity. European artists fleeing World War I were landing in New York in droves, sparking a new creative fascination with the cutting-edge American city. “(Marcel) Duchamp says the art of Europe is dead, and this century is about America,” explained Heydt. “Stella’s understood to be one of the first American-based painters to figure out . . . how to paint the new modern city.”

 

But Stella’s love of the natural world—and of Europe—endured. He returned to botanical themes throughout his life, infused with the Old Master styles of the Italian Renaissance. Many works in this exhibit invoke the sun-drenched vistas and towering cathedrals of Italy, overrun by sumptuous flowers that are decidedly not native to the Iberian peninsula. Stella—a native turned immigrant—seems to delight in the contradiction: in Dance of Spring (1924), tropical orchids and calla lilies burst open in a beam of beatific light, like Jesus rising to the heavens in a Raphael. Purissima (1927), part of the High’s own collection, evokes the iconic Renaissance Madonna, here transformed by Stella’s whimsy: the stamens of a lily serve as her celestial crown, while snowy egrets (the Florida kind) grace her sides.

 

With saturations of color abounding in every room, Visionary Nature enjoys an added depth through words. Stella was a prolific writer, and the exhibit makes canny use of text to explore his passion for the living world. “My devout wish,” reads one such diary segment on view, “That my every working day might begin and end . . . with the light, gay painting of a flower.” In a unique addition to their exhibition, the High created a short video featuring more of Stella’s own thoughts. “We wanted to end with his voice telling us how he felt about various paintings in the show . . . or his ideas about art,” explained Heydt.

 

Stella, who died in 1946, spent the last years of his life in ill health, largely confined to his studio. He never stopped painting the natural world; a few of those last works, modest trees still full of flair, are on view here. A few years before his death, his friend and fellow artist Charmion von Wiegand paid a visit to his studio. She found Stella amidst a riot of color, studiously painting his favorite subject. “Flower studies of all kinds litter the floor,” wrote von Wiegand, “and turn it into a growing garden.”

End of line

Krishna [1](/'kr??n?/; Sanskrit: ?????, K???a in IAST, pronounced ['kr????] ( listen)) is considered the supreme deity, worshipped across many traditions of Hinduism in a variety of different perspectives. Krishna is recognized as the eighth incarnation (avatar) of Lord Vishnu, and one and the same as Lord Vishnu one of the trimurti and as the supreme god in his own right. Krishna is the principal protagonist with Arjuna in the Bhagavad Gita also known as the Song of God, which depicts the conversation between the Royal Prince Arjuna and Krishna during the great battle of Kurukshetra 5000 years ago where Arjuna discovers that Krishna is God and then comprehends his nature and will for him and for mankind. In present age Krishna is one of the most widely revered and most popular of all Indian divinities.[2]

Krishna is often described and portrayed as an infant eating butter, a young boy playing a flute as in the Bhagavata Purana,[3] or as an elder giving direction and guidance as in the Bhagavad Gita.[4] The stories of Krishna appear across a broad spectrum of Hindu philosophical and theological traditions.[5] They portray him in various perspectives: a god-child, a prankster, a model lover, a divine hero, and the Supreme Being.[6] The principal scriptures discussing Krishna's story are the Mahabharata, the Harivamsa, the Bhagavata Purana, and the Vishnu Purana.

Krishna's disappearance marks the end of Dvapara Yuga and the start of Kali Yuga (present age), which is dated to February 17/18, 3102 BCE.[7] Worship of the deity Krishna, either in the form of deity Krishna or in the form of Vasudeva, Bala Krishna or Gopala can be traced to as early as 4th century BC.[8][9] Worship of Krishna as Svayam Bhagavan, or the supreme being, known as Krishnaism, arose in the Middle Ages in the context of the Bhakti movement. From the 10th century AD, Krishna became a favourite subject in performing arts and regional traditions of devotion developed for forms of Krishna such as Jagannatha in Odisha, Vithoba in Maharashtra and Shrinathji in Rajasthan. Since the 1960s the worship of Krishna has also spread in the Western world, largely due to the International Society for Krishna Consciousness.[10]The name originates from the Sanskrit word K???a, which is primarily an adjective meaning "black", "dark" or "dark blue".[11] The waning moon is called Krishna Paksha in the Vedic tradition, relating to the adjective meaning "darkening".[12] Sometimes it is also translated as "all-attractive", according to members of the Hare Krishna movement.[13]

As a name of Vishnu, Krishna listed as the 57th name in the Vishnu Sahasranama. Based on his name, Krishna is often depicted in murtis as black or blue-skinned. Krishna is also known by various other names, epithets and titles, which reflect his many associations and attributes. Among the most common names are Mohan "enchanter", Govinda, "Finder of the cows" or Gopala, "Protector of the cows", which refer to Krishna's childhood in Braj (in present day Uttar Pradesh).[14][15] Some of the distinct names may be regionally important; for instance, Jagannatha, a popular incarnation of Puri, Odisha in eastern India.[16]Krishna is easily recognized by his representations. Though his skin color may be depicted as black or dark in some representations, particularly in murtis, in other images such as modern pictorial representations, Krishna is usually shown with a blue skin. He is often shown wearing a silk dhoti and a peacock feather crown. Common depictions show him as a little boy, or as a young man in a characteristically relaxed pose, playing the flute.[17][18] In this form, he usually stands with one leg bent in front of the other with a flute raised to his lips, in the Tribhanga posture, accompanied by cows, emphasizing his position as the divine herdsman, Govinda, or with the gopis (milkmaids) i.e. Gopikrishna, stealing butter from neighbouring houses i.e. Navneet Chora or Gokulakrishna, defeating the vicious serpent i.e. Kaliya Damana Krishna, lifting the hill i.e. Giridhara Krishna ..so on and so forth from his childhood / youth events.

A steatite (soapstone) tablet unearthed from Mohenjo-daro, Larkana district, Sindh depicting a young boy uprooting two trees from which are emerging two human figures is an interesting archaeological find for fixing dates associated with Krishna. This image recalls the Yamalarjuna episode of Bhagavata and Harivamsa Purana. In this image, the young boy is Krishna, and the two human beings emerging from the trees are the two cursed gandharvas, identified as Nalakubara and Manigriva. Dr. E.J.H. Mackay, who did the excavation at Mohanjodaro, compares this image with the Yamalarjuna episode. Prof. V.S. Agrawal has also accepted this identification. Thus, it seems that the Indus valley people knew stories related to Krishna. This lone find may not establish Krishna as contemporary with Pre-Indus or Indus times, but, likewise, it cannot be ignored.[19][20]The scene on the battlefield of the epic Mahabharata, notably where he addresses Pandava prince Arjuna in the Bhagavad Gita, is another common subject for representation. In these depictions, he is shown as a man, often with supreme God characteristics of Hindu religious art, such as multiple arms or heads, denoting power, and with attributes of Vishnu, such as the chakra or in his two-armed form as a charioteer. Cave paintings dated to 800 BCE in Mirzapur, Mirzapur district, Uttar Pradesh, show raiding horse-charioteers, one of whom is about to hurl a wheel, and who could potentially be identified as Krishna.[21]

Representations in temples often show Krishna as a man standing in an upright, formal pose. He may be alone, or with associated figures:[22] his brother Balarama and sister Subhadra, or his main queens Rukmini and Satyabhama.

Often, Krishna is pictured with his gopi-consort Radha. Manipuri Vaishnavas do not worship Krishna alone, but as Radha Krishna,[23] a combined image of Krishna and Radha. This is also a characteristic of the schools Rudra[24] and Nimbarka sampradaya,[25] as well as that of Swaminarayan sect. The traditions celebrate Radha Ramana murti, who is viewed by Gaudiyas as a form of Radha Krishna.[26]

Krishna is also depicted and worshipped as a small child (Bala Krishna, Bala K???a the child Krishna), crawling on his hands and knees or dancing, often with butter or Laddu in his hand being Laddu Gopal.[27][28] Regional variations in the iconography of Krishna are seen in his different forms, such as Jaganatha of Odisha, Vithoba of Maharashtra,[29] Venkateswara (also Srinivasa or Balaji) in Andhra Pradesh, and Shrinathji in Rajasthan.The earliest text to explicitly provide detailed descriptions of Krishna as a personality is the epic Mahabharata which depicts Krishna as an incarnation of Vishnu.[30] Krishna is central to many of the main stories of the epic. The eighteen chapters of the sixth book (Bhishma Parva) of the epic that constitute the Bhagavad Gita contain the advice of Krishna to the warrior-hero Arjuna, on the battlefield. Krishna is already an adult in the epic, although there are allusions to his earlier exploits. The Harivamsa, a later appendix to this epic, contains the earliest detailed version of Krishna's childhood and youth.

The Rig Veda 1.22.164 sukta 31 mentions a herdsman "who never stumbles".[31] Some Vaishnavite scholars, such as Bhaktivinoda Thakura, claim that this herdsman refers to Krishna.[32] Ramakrishna Gopal Bhandarkar also attempted to show that "the very same Krishna" made an appearance, e.g. as the drapsa ... krishna "black drop" of RV 8.96.13.[33] Some authors have also likened prehistoric depictions of deities to Krishna.

Chandogya Upanishad (3.17.6) composed around 900 BCE[34] mentions Vasudeva Krishna as the son of Devaki and the disciple of Ghora Angirasa, the seer who preached his disciple the philosophy of ‘Chhandogya.’ Having been influenced by the philosophy of ‘Chhandogya’ Krishna in the Bhagavadgita while delivering the discourse to Arjuna on the battlefield of Kurukshetra discussed about sacrifice, which can be compared to purusha or the individual.[35][36][37][38]

Yaska's Nirukta, an etymological dictionary around 6th century BC, contains a reference to the Shyamantaka jewel in the possession of Akrura, a motif from well known Puranic story about Krishna.[39] Shatapatha Brahmana and Aitareya-Aranyaka, associate Krishna with his Vrishni origins.[40]

Pa?ini, the ancient grammarian and author of Asthadhyayi (probably belonged to 5th century or 6th century BC) mentions a character called Vasudeva, son of Vasudeva, and also mentions Kaurava and Arjuna which testifies to Vasudeva Krishna, Arjuna and Kauravas being contemporaries.[35][41][42]

Megasthenes (350 – 290 BC) a Greek ethnographer and an ambassador of Seleucus I to the court of Chandragupta Maurya made reference to Herakles in his famous work Indica. Many scholars have suggested that the deity identified as Herakles was Krishna. According to Arrian, Diodorus, and Strabo, Megasthenes described an Indian tribe called Sourasenoi, who especially worshipped Herakles in their land, and this land had two cities, Methora and Kleisobora, and a navigable river, the Jobares. As was common in the ancient period, the Greeks sometimes described foreign gods in terms of their own divinities, and there is a little doubt that the Sourasenoi refers to the Shurasenas, a branch of the Yadu dynasty to which Krishna belonged; Herakles to Krishna, or Hari-Krishna: Methora to Mathura, where Krishna was born; Kleisobora to Krishnapura, meaning "the city of Krishna"; and the Jobares to the Yamuna, the famous river in the Krishna story. Quintus Curtius also mentions that when Alexander the Great confronted Porus, Porus's soldiers were carrying an image of Herakles in their vanguard.[43]

The name Krishna occurs in Buddhist writings in the form Kanha, phonetically equivalent to Krishna.[44]

The Ghata-Jâtaka (No. 454) gives an account of Krishna's childhood and subsequent exploits which in many points corresponds with the Brahmanic legends of his life and contains several familiar incidents and names, such as Vâsudeva, Baladeva, Ka?sa. Yet it presents many peculiarities and is either an independent version or a misrepresentation of a popular story that had wandered far from its home. Jain tradition also shows that these tales were popular and were worked up into different forms, for the Jains have an elaborate system of ancient patriarchs which includes Vâsudevas and Baladevas. Krishna is the ninth of the Black Vâsudevas and is connected with Dvâravatî or Dvârakâ. He will become the twelfth tîrthankara of the next world-period and a similar position will be attained by Devakî, Rohinî, Baladeva and Javakumâra, all members of his family. This is a striking proof of the popularity of the Krishna legend outside the Brahmanic religion.[45]

According to Arthasastra of Kautilya (4th century BCE) Vasudeva was worshiped as supreme Deity in a strongly monotheistic format.[41]

Around 150 BC, Patanjali in his Mahabhashya quotes a verse: "May the might of Krishna accompanied by Samkarshana increase!" Other verses are mentioned. One verse speaks of "Janardhana with himself as fourth" (Krishna with three companions, the three possibly being Samkarshana, Pradyumna, and Aniruddha). Another verse mentions musical instruments being played at meetings in the temples of Rama (Balarama) and Kesava (Krishna). Patanjali also describes dramatic and mimetic performances (Krishna-Kamsopacharam) representing the killing of Kamsa by Vasudeva.[46][47]

In the 1st century BC, there seems to be evidence for a worship of five Vrishni heroes (Balarama, Krishna, Pradyumna, Aniruddha and Samba) for an inscription has been found at Mora near Mathura, which apparently mentions a son of the great satrap Rajuvula, probably the satrap Sodasa, and an image of Vrishni, "probably Vasudeva, and of the "Five Warriors".[48] Brahmi inscription on the Mora stone slab, now in the Mathura Museum.[49][50]

Many Puranas tell Krishna's life-story or some highlights from it. Two Puranas, the Bhagavata Purana and the Vishnu Purana, that contain the most elaborate telling of Krishna’s story and teachings are the most theologically venerated by the Vaishnava schools.[51] Roughly one quarter of the Bhagavata Purana is spent extolling his life and philosophy.

Life[edit]

This summary is based on details from the Mahabharata, the Harivamsa, the Bhagavata Purana and the Vishnu Purana. The scenes from the narrative are set in north India mostly in the present states of Uttar Pradesh, Bihar, Haryana, Delhi and Gujarat.Based on scriptural details and astrological calculations, the date of Krishna's birth, known as Janmashtami,[52] is 18 July 3228 BCE.[53] He was born to Devaki and her husband, Vasudeva,[54][55] When Mother Earth became upset by the sin being committed on Earth, she thought of seeking help from Lord Vishnu. She went in the form of a cow to visit Lord Vishnu and ask for help. Lord Vishnu agreed to help her and promised her that he would be born on Earth. On Earth in the Yadava clan, he was yadav according to his birth, a prince named Kansa sent his father Ugrasena (King of Mathura) to prison and became the King himself. One day a loud voice from the sky (Akash Vani in Hindi) prophesied that the 8th son of Kansa's sister (Devaki) would kill Kansa. Out of affection for Devaki, Kansa did not kill her outright. He did, however, send his sister and her husband (Vasudeva) to prison. Lord Vishnu himself later appeared to Devaki and Vasudeva and told them that he himself would be their eighth son and kill Kansa and destroy sin in the world. In the story of Krishna the deity is the agent of conception and also the offspring.[citation needed] Because of his sympathy for the earth, the divine Vishnu himself descended into the womb of Devaki and was born as her son, Vaasudeva (i.e., Krishna).[citation needed] This is occasionally cited as evidence that "virgin birth" tales are fairly common in non-Christian religions around the world.[56][57][58] However, there is nothing in Hindu scriptures to suggest that it was a "virgin" birth. By the time of conception and birth of Krishna, Devaki was married to Vasudeva and had already borne 7 children.[59] Virgin birth in this case should be more accurately understood as divine conception. Kunti the mother of the Pandavas referenced contemporaneously with the story of Krishna in the Mahabharata also has divine conception and virgin birth of Prince Karna.

The Hindu Vishnu Purana relates: "Devaki bore in her womb the lotus-eyed deity...before the birth of Krishna, no one could bear to gaze upon Devaki, from the light that invested her, and those who contemplated her radiance felt their minds disturbed.” This reference to light is reminiscent of the Vedic hymn "To an Unknown Divine," which refers to a Golden Child. According to F. M. Müller, this term means "the golden gem of child" and is an attempt at naming the sun. According to the Vishnu Purana, Krishna is the total incarnation of Lord Vishnu. It clearly describes in the Vishnu Purana that Krishna was born on earth to destroy sin, especially Kansa.

Krishna belonged to the Vrishni clan of Yadavas from Mathura,[60] and was the eighth son born to the princess Devaki, and her husband Vasudeva.

Mathura (in present day Mathura district, Uttar Pradesh) was the capital of the Yadavas, to which Krishna's parents Vasudeva and Devaki belonged. King Kansa, Devaki's brother,[61] had ascended the throne by imprisoning his father, King Ugrasena. Afraid of a prophecy from a divine voice from the heavens that predicted his death at the hands of Devaki's eighth "garbha", Kansa had the couple locked in a prison cell. After Kansa killed the first six children, Devaki apparently had a miscarriage of the seventh. However, in reality, the womb was actually transferred to Rohini secretly. This was how Balarama, Krishna's elder brother, was born. Once again Devaki became pregnant. Now due to the miscarriage, Kansa was in a puzzle regarding 'The Eighth One', but his ministers advised that the divine voice from the heavens emphasised "the eight garbha" and so this is the one. That night Krishna was born in the Abhijit nakshatra and simultanously Ekanamsha was born as Yogamaya in Gokulam to Nanda and Yashoda.

Since Vasudeva knew Krishna's life was in danger, Krishna was secretly taken out of the prison cell to be raised by his foster parents, Yasoda[62] and Nanda, in Gokula (in present day Mathura district). Two of his other siblings also survived, Balarama (Devaki's seventh child, transferred to the womb of Rohini, Vasudeva's first wife) and Subhadra (daughter of Vasudeva and Rohini, born much later than Balarama and Krishna)Nanda was the head of a community of cow-herders, and he settled in Vrindavana. The stories of Krishna's childhood and youth tell how he became a cow herder,[64] his mischievous pranks as Makhan Chor (butter thief) his foiling of attempts to take his life, and his role as a protector of the people of Vrindavana.

Krishna killed the demoness Putana, disguised as a wet nurse, and the tornado demon Trinavarta both sent by Kamsa for Krishna's life. He tamed the serpent Kaliya, who previously poisoned the waters of Yamuna river, thus leading to the death of the cowherds. In Hindu art, Krishna is often depicted dancing on the multi-hooded Kaliya.

Krishna lifted the Govardhana hill and taught Indra, the king of the devas, a lesson to protect native people of Brindavana from persecution by Indra and prevent the devastation of the pasture land of Govardhan. Indra had too much pride and was angry when Krishna advised the people of Brindavana to take care of their animals and their environment that provide them with all their necessities, instead of worshipping Indra annually by spending their resources.[65][66] In the view of some, the spiritual movement started by Krishna had something in it which went against the orthodox forms of worship of the Vedic gods such as Indra.[67] In Bhagavat Purana, Krishna says that the rain came from the nearby hill Govardhana, and advised that the people worshiped the hill instead of Indra. This made Indra furious, so he punished them by sending out a great storm. Krishna then lifted Govardhan and held it over the people like an umbrella.

The stories of his play with the gopis (milkmaids) of Brindavana, especially Radha (daughter of Vrishbhanu, one of the original residents of Brindavan) became known as the Rasa lila and were romanticised in the poetry of Jayadeva, author of the Gita Govinda. These became important as part of the development of the Krishna bhakti traditions worshiping Radha Krishna.[68]

Krishna’s childhood reinforces the Hindu concept of lila, playing for fun and enjoyment and not for sport or gain. His interaction with the gopis at the rasa dance or Rasa-lila is a great example of this. Krishna played his flute and the gopis came immediately from whatever they were doing, to the banks of the Yamuna River, and joined him in singing and dancing. Even those who could not physically be there joined him through meditation.[69] The story of Krishna’s battle with Kaliya also supports this idea in the sense of him dancing on Kaliya’s many hoods. Even though he is doing battle with the serpent, he is in no real danger and treats it like a game. He is a protector, but he only appears to be a young boy having fun.[70] This idea of having a playful god is very important in Hinduism. The playfulness of Krishna has inspired many celebrations like the Rasa-lila and the Janmashtami : where they make human pyramids to break open handis (clay pots) hung high in the air that spill buttermilk all over the group after being broken by the person at the top. This is meant to be a fun celebration and it gives the participants a sense of unity. Many believe that lila being connected with Krishna gives Hindus a deeper connection to him and thus a deeper connection to Vishnu also; seeing as Krishna is an incarnation of Vishnu. Theologists, like Kristin Johnston Largen, believe that Krishna’s childhood can even inspire other religions to look for lila in deities so that they have a chance to experience a part of their faith that they may not have previously seen.On his return to Mathura as a young man, Krishna overthrew and killed his maternal uncle, Kansa, after quelling several assassination attempts from Kansa's followers. He reinstated Kansa's father, Ugrasena, as the king of the Yadavas and became a leading prince at the court.[73] During this period, he became a friend of Arjuna and the other Pandava princes of the Kuru kingdom, who were his cousins. Later, he took his Yadava subjects to the city of Dwaraka (in modern Gujarat) and established his own kingdom there.[74]

Krishna married Rukmini, the Vidarbha princess, by abducting her, at her request, from her proposed wedding with Shishupala. He married eight queens—collectively called the Ashtabharya—including Rukmini, Satyabhama, Jambavati, Kalindi, Mitravinda, Nagnajiti, Bhadra and Lakshmana.[75][76] Krishna subsequently married 16,000 or 16,100 maidens who were held captive by the demon Narakasura, to save their honour.[77][78] Krishna killed the demon and released them all. According to social custom of the time, all of the captive women were degraded, and would be unable to marry, as they had been under the Narakasura's control. However Krishna married them to reinstate their status in the society. This symbolic wedding with 16,100 abandoned daughters was more of a mass rehabilitation.[79] In Vaishnava traditions, Krishna's wives are forms of the goddess Lakshmi— consort of Vishnu, or special souls who attained this qualification after many lifetimes of austerity, while his two queens, Rukmani and Satyabhama, are expansions of Lakshmi.[80]

When Yudhisthira was assuming the title of emperor, he had invited all the great kings to the ceremony and while paying his respects to them, he started with Krishna because he considered Krishna to be the greatest of them all. While it was a unanimous feeling amongst most present at the ceremony that Krishna should get the first honours, his cousin Shishupala felt otherwise and started berating Krishna. Due to a vow given to Shishupal's mother, Krishna forgave a hundred verbal abuses by Shishupal, and upon the one hundred and first, he assumed his Virat (universal) form and killed Shishupal with his Chakra. The blind king Dhritarashtra also obtained divine vision to be able to see this form of Krishna during the time when Duryodana tried to capture Krishna when he came as a peace bearer before the great Mahabharat War. Essentially, Shishupala and Dantavakra were both re-incarnations of Vishnu's gate-keepers Jaya and Vijaya, who were cursed to be born on Earth, to be delivered by the Vishnu back to Vaikuntha.Once battle seemed inevitable, Krishna offered both sides the opportunity to choose between having either his army called narayani sena or himself alone, but on the condition that he personally would not raise any weapon. Arjuna, on behalf of the Pandavas, chose to have Krishna on their side, and Duryodhana, Kaurava prince, chose Krishna's army. At the time of the great battle, Krishna acted as Arjuna's charioteer, since this position did not require the wielding of weapons.

Upon arrival at the battlefield, and seeing that the enemies are his family, his grandfather, his cousins and loved ones, Arjuna is moved and says his heart does not allow him to fight and he would rather prefer to renounce the kingdom and put down his Gandiv (Arjuna's bow). Krishna then advises him about the battle, with the conversation soon extending into a discourse which was later compiled as the Bhagavad Gita.[82]Krishna asked Arjuna, "Have you within no time, forgotten the Kauravas' evil deeds such as not accepting the eldest brother Yudhishtira as King, usurping the entire Kingdom without yielding any portion to the Pandavas, meting out insults and difficulties to Pandavas, attempt to murder the Pandavas in the Barnava lac guest house, publicly attempting to disrobe and disgracing Draupadi. Krishna further exhorted in his famous Bhagavad Gita, "Arjuna, do not engage in philosophical analyses at this point of time like a Pundit. You are aware that Duryodhana and Karna particularly have long harboured jealousy and hatred for you Pandavas and badly want to prove their hegemony. You are aware that Bhishmacharya and your Teachers are tied down to their dharma of protecting the unitarian power of the Kuru throne. Moreover, you Arjuna, are only a mortal appointee to carry out my divine will, since the Kauravas are destined to die either way, due to their heap of sins. Open your eyes O Bhaarata and know that I encompass the Karta, Karma and Kriya, all in myself. There is no scope for contemplation now or remorse later, it is indeed time for war and the world will remember your might and immense powers for time to come. So rise O Arjuna!, tighten up your Gandiva and let all directions shiver till their farthest horizons, by the reverberation of its string."Krishna had a profound effect on the Mahabharata war and its consequences. He had considered the Kurukshetra war to be a last resort after voluntarily acting as a messenger in order to establish peace between the Pandavas and Kauravas. But, once these peace negotiations failed and was embarked into the war, then he became a clever strategist. During the war, upon becoming angry with Arjuna for not fighting in true spirit against his ancestors, Krishna once picked up a carriage wheel in order to use it as a weapon to challenge Bhishma. Upon seeing this, Bhishma dropped his weapons and asked Krishna to kill him. However, Arjuna apologized to Krishna, promising that he would fight with full dedication here/after, and the battle continued. Krishna had directed Yudhisthira and Arjuna to return to Bhishma the boon of "victory" which he had given to Yudhisthira before the war commenced, since he himself was standing in their way to victory. Bhishma understood the message and told them the means through which he would drop his weapons—which was if a woman entered the battlefield. Next day, upon Krishna's directions, Shikhandi (Amba reborn) accompanied Arjuna to the battlefield and thus, Bhishma laid down his arms. This was a decisive moment in the war because Bhishma was the chief commander of the Kaurava army and the most formidable warrior on the battlefield. Krishna aided Arjuna in killing Jayadratha, who had held the other four Pandava brothers at bay while Arjuna's son Abhimanyu entered Drona's Chakravyuha formation—an effort in which he was killed by the simultaneous attack of eight Kaurava warriors. Krishna also caused the downfall of Drona, when he signalled Bhima to kill an elephant called Ashwatthama, the namesake of Drona's son. Pandavas started shouting that Ashwatthama was dead but Drona refused to believe them saying he would believe it only if he heard it from Yudhisthira. Krishna knew that Yudhisthira would never tell a lie, so he devised a clever ploy so that Yudhisthira wouldn't lie and at the same time Drona would be convinced of his son's death. On asked by Drona, Yudhisthira proclaimed

Ashwathama Hatahath, naro va Kunjaro va

i.e. Ashwathama had died but he was nor sure whether it was a Drona's son or an elephant. But as soon as Yudhisthira had uttered the first line, Pandava army on Krishna's direction broke into celebration with drums and conchs, in the din of which Drona could not hear the second part of the Yudhisthira's declaration and assumed that his son indeed was dead. Overcome with grief he laid down his arms, and on Krishna's instruction Dhrishtadyumna beheaded Drona.

When Arjuna was fighting Karna, the latter's chariot's wheels sank into the ground. While Karna was trying to take out the chariot from the grip of the Earth, Krishna reminded Arjuna how Karna and the other Kauravas had broken all rules of battle while simultaneously attacking and killing Abhimanyu, and he convinced Arjuna to do the same in revenge in order to kill Karna. During the final stage of the war, when Duryodhana was going to meet his mother Gandhari for taking her blessings which would convert all parts of his body on which her sight falls to diamond, Krishna tricks him to wearing banana leaves to hide his groin. When Duryodhana meets Gandhari, her vision and blessings fall on his entire body except his groin and thighs, and she becomes unhappy about it because she was not able to convert his entire body to diamond. When Duryodhana was in a mace-fight with Bhima, Bhima's blows had no effect on Duryodhana. Upon this, Krishna reminded Bhima of his vow to kill Duryodhana by hitting him on the thigh, and Bhima did the same to win the war despite it being against the rules of mace-fight (since Duryodhana had himself broken Dharma in all his past acts). Thus, Krishna's unparalleled strategy helped the Pandavas win the Mahabharata war by bringing the downfall of all the chief Kaurava warriors, without lifting any weapon. He also brought back to life Arjuna's grandson Parikshit, who had been attacked by a Brahmastra weapon from Ashwatthama while he was in his mother's womb. Parikshit became the Pandavas' successor.Krishna had eight princely wives, also known as Ashtabharya: Rukmini, Satyabhama, Jambavati, Nagnajiti, Kalindi, Mitravinda, Bhadra, Lakshmana) and the other 16,100 or 16,000 (number varies in scriptures), who were rescued from Narakasura. They had been forcibly kept in his palace and after Krishna had killed Narakasura, he rescued these women and freed them. Krishna married them all to save them from destruction and infamity. He gave them shelter in his new palace and a respectful place in society. The chief amongst them is Rohini.

The Bhagavata Purana, Vishnu Purana, Harivamsa list the children of Krishna from the Ashtabharya with some variation; while Rohini's sons are interpreted to represent the unnumbered children of his junior wives. Most well-known among his sons are Pradyumna, the eldest son of Krishna (and Rukmini) and Samba, the son of Jambavati, whose actions led to the destruction of Krishna's clan.According to Mahabharata, the Kurukshetra war resulted in the death of all the hundred sons of Gandhari. On the night before Duryodhana's death, Lord Krishna visited Gandhari to offer his condolences. Gandhari felt that Krishna knowingly did not put an end to the war, and in a fit of rage and sorrow, Gandhari cursed that Krishna, along with everyone else from the Yadu dynasty, would perish after 36 years. Krishna himself knew and wanted this to happen as he felt that the Yadavas had become very haughty and arrogant (adharmi), so he ended Gandhari's speech by saying "tathastu" (so be it).[83][84][85]

After 36 years passed, a fight broke out between the Yadavas, at a festival, who killed each other. His elder brother, Balarama, then gave up his body using Yoga. Krishna retired into the forest and started meditating under a tree. The Mahabharata also narrates the story of a hunter who becomes an instrument for Krishna's departure from the world. The hunter Jara, mistook Krishna's partly visible left foot for that of a deer, and shot an arrow, wounding him mortally. After he realised the mistake, While still bleeding, Krishna told Jara, "O Jara, you were Bali in your previous birth, killed by myself as Rama in Tretayuga. Here you had a chance to even it and since all acts in this world are done as desired by me, you need not worry for this". Then Krishna, with his physical body[86] ascended back to his eternal abode, Goloka vrindavan and this event marks departure of Krishna from the earth.[87][88][89] The news was conveyed to Hastinapur and Dwaraka by eyewitnesses to this event.[86] The place of this incident is believed to be Bhalka, near Somnath temple.[90][91]

According to Puranic sources,[92] Krishna's disappearance marks the end of Dvapara Yuga and the start of Kali Yuga, which is dated to February 17/18, 3102 BCE.[7] Vaishnava teachers such as Ramanujacharya and Gaudiya Vaishnavas held the view that the body of Krishna is completely spiritual and never decays (Achyuta) as this appears to be the perspective of the Bhagavata Purana. Lord Sri Chaitanya Mahaprabhu (an incarnation of Lord Sri Krishna according to the Bhavishya Purana) exhorted, "Krishna Naama Sankirtan" i.e. the constant chanting of the Krishna's name is the supreme healer in Kali Yuga. It destroys sins and purifies the hearts through Bhakti ensures universal peace.

Krishna never appears to grow old or age at all in the historical depictions of the Puranas despite passing of several decades, but there are grounds for a debate whether this indicates that he has no material body, since battles and other descriptions of the Mahabharata epic show clear indications that he seems to be subject to the limitations of nature.[93] While battles apparently seem to indicate limitations, Mahabharata also shows in many places where Krishna is not subject to any limitations as through episodes Duryodhana trying to arrest Krishna where his body burst into fire showing all creation within him.[94] Krishna is also explicitly described as without deterioration elsewhere.[95]The worship of Krishna is part of Vaishnavism, which regards Vishnu as the Supreme God and venerates His associated avatars, their consorts, and related saints and teachers. Krishna is especially looked upon as a full manifestation of Vishnu, and as one with Vishnu himself.[96] However the exact relationship between Krishna and Vishnu is complex and diverse,[97] where Krishna is sometimes considered an independent deity, supreme in his own right.[98] Out of many deities, Krishna is particularly important, and traditions of Vaishnava lines are generally centered either on Vishnu or on Krishna, as supreme. The term Krishnaism has been used to describe the sects of Krishna, reserving the term "Vaishnavism" for sects focusing on Vishnu in which Krishna is an avatar, rather than as a transcendent Supreme Being.[99]

All Vaishnava traditions recognise Krishna as an avatar of Vishnu; others identify Krishna with Vishnu; while traditions, such as Gaudiya Vaishnavism,[100][101] Vallabha Sampradaya and the Nimbarka Sampradaya, regard Krishna as the Svayam Bhagavan, original form of God.[102][103][104][105][106] Swaminarayan, the founder of the Swaminarayan Sampraday also worshipped Krishna as God himself. "Greater Krishnaism" corresponds to the second and dominant phase of Vaishnavism, revolving around the cults of the Vasudeva, Krishna, and Gopala of late Vedic period.[107] Today the faith has a significant following outside of India as well.[108]The deity Krishna-Vasudeva (k???a vasudeva "Krishna, the son of Vasudeva") is historically one of the earliest forms of worship in Krishnaism and Vaishnavism.[8][39] It is believed to be a significant tradition of the early history of the worship of Krishna in antiquity.[9][109] This tradition is considered as earliest to other traditions that led to amalgamation at a later stage of the historical development. Other traditions are Bhagavatism and the cult of Gopala, that along with the cult of Bala Krishna form the basis of current tradition of monotheistic religion of Krishna.[110][111] Some early scholars would equate it with Bhagavatism,[9] and the founder of this religious tradition is believed to be Krishna, who is the son of Vasudeva, thus his name is Vasudeva; he is said to be historically part of the Satvata tribe, and according to them his followers called themselves Bhagavatas and this religion had formed by the 2nd century BC (the time of Patanjali), or as early as the 4th century BC according to evidence in Megasthenes and in the Arthasastra of Kautilya, when Vasudeva was worshiped as supreme deity in a strongly monotheistic format, where the supreme being was perfect, eternal and full of grace.[9] In many sources outside of the cult, the devotee or bhakta is defined as Vasudevaka.[112] The Harivamsa describes intricate relationships between Krishna Vasudeva, Sankarsana, Pradyumna and Aniruddha that would later form a Vaishnava concept of primary quadrupled expansion, or avatar.[113]

Bhakti tradition[edit]

Main article: Bhakti yoga

Bhakti, meaning devotion, is not confined to any one deity. However Krishna is an important and popular focus of the devotional and ecstatic aspects of Hindu religion, particularly among the Vaishnava sects.[100][114] Devotees of Krishna subscribe to the concept of lila, meaning 'divine play', as the central principle of the Universe. The lilas of Krishna, with their expressions of personal love that transcend the boundaries of formal reverence, serve as a counterpoint to the actions of another avatar of Vishnu: Rama, "He of the straight and narrow path of maryada, or rules and regulations."[101]

The bhakti movements devoted to Krishna became prominent in southern India in the 7th to 9th centuries AD. The earliest works included those of the Alvar saints of the Tamil country.[115] A major collection of their works is the Divya Prabandham. The Alvar Andal's popular collection of songs Tiruppavai, in which she conceives of herself as a gopi, is the most famous of the oldest works in this genre.[116][117] [118] Kulasekaraazhvaar's Mukundamala was another notable work of this early stage.

Spread of the Krishna-bhakti movement[edit]

The movement, which started in the 6th-7th century A.D. in the Tamil-speaking region of South India, with twelve Alvar (one immersed in God) saint-poets, who wrote devotional songs. The religion of Alvar poets, which included a woman poet, Andal, was devotion to God through love (bhakti), and in the ecstasy of such devotions they sang hundreds of songs which embodied both depth of feeling and felicity of expressions. The movement originated in South India during the seventh-century CE, spreading northwards from Tamil Nadu through Karnataka and Maharashtra; by the fifteenth century, it was established in Bengal and northern India[119]While the learned sections of the society well versed in Sanskrit could enjoy works like Gita Govinda or Bilvamangala's Krishna-Karnamritam, the masses sang the songs of the devotee-poets, who composed in the regional languages of India. These songs expressing intense personal devotion were written by devotees from all walks of life. The songs of Meera and Surdas became epitomes of Krishna-devotion in north India.These devotee-poets, like the Alvars before them, were aligned to specific theological schools only loosely, if at all. But by the 11th century AD, Vaishnava Bhakti schools with elaborate theological frameworks around the worship of Krishna were established in north India. Nimbarka (11th century AD), Vallabhacharya (15th century AD) and (Lord Sri Chaitanya Mahaprabhu an incarnation of Lord Sri Krishna according to the Bhavishya Purana) (16th century AD) all inspired by the teachings of Madhvacharya (11th century AD) were the founders of the most influential schools. These schools, namely Nimbarka Sampradaya, Vallabha Sampradaya and Gaudiya Vaishnavism respectively, see Krishna as the supreme God, rather than an avatar, as generally seen.

In the Deccan, particularly in Maharashtra, saint poets of the Varkari sect such as Dnyaneshwar, Namdev, Janabai, Eknath and Tukaram promoted the worship of Vithoba,[29] a local form of Krishna, from the beginning of the 13th century until the late 18th century.[6] In southern India, Purandara Dasa and Kanakadasa of Karnataka composed songs devoted to the Krishna image of Udupi. Rupa Goswami of Gaudiya Vaishnavism, has compiled a comprehensive summary of bhakti named Bhakti-rasamrita-sindhu.[114]In 1965, the Krishna-bhakti movement had spread outside India when its founder, Bhaktivedanta Swami Prabhupada, (who was instructed by his guru, Bhaktisiddhanta Sarasvati Thakura) traveled from his homeland in West Bengal to New York City. A year later in 1966, after gaining many followers, he was able to form the International Society for Krishna Consciousness (ISKCON), popularly known as the Hare Krishna movement. The purpose of this movement was to write about Krishna in English and to share the Gaudiya Vaishnava philosophy with people in the Western world by spreading the teachings of the saint Chaitanya Mahaprabhu. In an effort to gain attention, followers chanted the names of God in public locations. This chanting was known as hari-nama sankirtana and helped spread the teaching. Additionally, the practice of distributing prasad or “sanctified food” worked as a catalyst in the dissemination of his works. In the Hare Krishna movement, Prasad was a vegetarian dish that would be first offered to Krishna. The food’s proximity to Krishna added a “spiritual effect,” and was seen to “counteract material contamination affecting the soul.” Sharing this sanctified food with the public, in turn, enabled the movement to gain new recruits and further spread these teachings.[10][120][121]In South India, Vaishnavas usually belong to the Sri Sampradaya[citation needed]. The acharyas of the Sri Sampradaya have written reverentially about Krishna in most of their works like the Thiruppavai by Andal[122] and Gopala Vimshati by Vedanta Desika.[123] In South India, devotion to Krishna, as an avatar of Vishnu, spread in the face of opposition to Buddhism, Shaktism, and Shaivism and ritualistic Vedic sacrifices. The acharyas of the Sri Sampradaya like Manavala Mamunigal, Vedanta Desika strongly advocated surrender to Vishnu as the aim of the Vedas. Out of 108 Divya Desams there are 97 Divya Desams in South India.While discussing the origin of Indian theatre, Horwitz talks about the mention of the Krishna story in Patanjali's Mahabhashya (c. 150 BC), where the episodes of slaying of Kamsa (Kamsa Vadha) and "Binding of the heaven storming titan" (Bali Bandha) are described.[124] Bhasa's Balacharitam and Dutavakyam (c. 400 BC) are the only Sanskrit plays centered on Krishna written by a major classical dramatist. The former dwells only on his childhood exploits and the latter is a one-act play based on a single episode from the Mahabharata when Krishna tries to make peace between the warring cousins.[125]

From the 10th century AD, with the growing bhakti movement, Krishna became a favorite subject of the arts. The songs of the Gita Govinda became popular across India, and had many imitations. The songs composed by the Bhakti poets added to the repository of both folk and classical singing.

The classical Indian dances, especially Odissi and Manipuri, draw heavily on the story. The 'Rasa lila' dances performed in Vrindavan shares elements with Kathak, and the Krisnattam, with some cycles, such as Krishnattam, traditionally restricted to the Guruvayur temple, the precursor of Kathakali.[126]

The Sattriya dance, founded by the Assamese Vaishnava saint Sankardeva, extols the virtues of Krishna. Medieval Maharashtra gave birth to a form of storytelling known as the Hari-Katha, that told Vaishnava tales and teachings through music, dance, and narrative sequences, and the story of Krishna one of them. This tradition spread to Tamil Nadu and other southern states, and is now popular in many places throughout India.

Narayana Tirtha's (17th century AD) Krishna-Lila-Tarangini provided material for the musical plays of the Bhagavata-Mela by telling the tale of Krishna from birth until his marriage to Rukmini. Tyagaraja (18th century AD) wrote a similar piece about Krishna called Nauka-Charitam. The narratives of Krishna from the Puranas are performed in Yakshagana, a performance style native to Karnataka's coastal districts. Many movies in all Indian languages have been made based on these stories. These are of varying quality and usually add various songs, melodrama, and special effects.

In other religions[edit]

Jainism[edit]

Further information: Salakapurusa

The most exalted figures in Jainism are the twenty-four Tirthankaras. Krishna, when he was incorporated into the Jain list of heroic figures, presented a problem with his activities which are not pacifist. The concept of Baladeva, Vasudeva and Prati-Vasudeva was used to solve it.[neutrality is disputed] The Jain list of sixty-three Shalakapurshas or notable figures includes, amongst others, the twenty-four Tirthankaras and nine sets of this triad. One of these triads is Krishna as the Vasudeva, Balarama as the Baladeva and Jarasandha as the Prati-Vasudeva. He was a cousin of the twenty-second Tirthankara, Neminatha. The stories of these triads can be found in the Harivamsha of Jinasena (not be confused with its namesake, the addendum to Mahabharata) and the Trishashti-shalakapurusha-charita of Hemachandra.[127]

In each age of the Jain cyclic time is born a Vasudeva with an elder brother termed the Baladeva. The villain is the Prati-vasudeva. Baladeva is the upholder of the Jain principle of non-violence. However, Vasudeva has to forsake this principle to kill the Prati-Vasudeva and save the world. [128][129]The story of Krishna occurs in the Jataka tales in Buddhism,[130] in the Vaibhav Jataka as a prince and legendary conqueror and king of India.[131] In the Buddhist version, Krishna is called Vasudeva, Kanha and Keshava, and Balarama is his older brother, Baladeva. These details resemble that of the story given in the Bhagavata Purana. Vasudeva, along with his nine other brothers (each son a powerful wrestler) and one elder sister (Anjana) capture all of Jambudvipa (many consider this to be India) after beheading their evil uncle, King Kamsa, and later all other kings of Jambudvipa with his Sudarshana Chakra. Much of the story involving the defeat of Kamsa follows the story given in the Bhagavata Purana.[132]

As depicted in the Mahabharata, all of the sons are eventually killed due to a curse of sage Kanhadipayana (Veda Vyasa, also known as Krishna Dwaipayana). Krishna himself is eventually speared by a hunter in the foot by mistake, leaving the sole survivor of their family being their sister, Anjanadevi of whom no further mention is made.[133]

Since Jataka tales are given from the perspective of Buddha's previous lives (as well as the previous lives of many of Buddha's followers), Krishna appears as the "Dhammasenapati" or "Chief General of the Dharma" and is usually shown being Buddha's "right-hand man" in Buddhist art and iconography.[134] The Bodhisattva, is born in this tale as one of his youngest brothers named Ghatapandita, and saves Krishna from the grief of losing his son.[131] The 'divine boy' Krishna as an embodiment of wisdom and endearing prankster forms a part of the pantheon of gods in Japanese Buddhism .[135]Bahá'ís believe that Krishna was a "Manifestation of God", or one in a line of prophets who have revealed the Word of God progressively for a gradually maturing humanity. In this way, Krishna shares an exalted station with Abraham, Moses, Zoroaster, Buddha, Muhammad, Jesus, the Báb, and the founder of the Bahá'í Faith, Bahá'u'lláh.[Members of the Ahmadiyya Community believe Krishna to be a great prophet of God as described by their founder, Mirza Ghulam Ahmad. This belief is maintained by the Qur'anic Principle that God has sent prophets and messengers to every nation of the world leaving no region without divine guidance (see for instance Quran 10:47 and Quran 16:36).

Ghulam Ahmad also claimed to be the likeness of Krishna as a latter day reviver of religion and morality whose mission was to reconcile man with God.[138] Ahmadis maintain that the Sanskrit term Avatar is synonymous with the term 'prophet' of the Middle Eastern religious tradition as God's intervention with man; as God appoints a man as his vicegerent upon earth. In Lecture Sialkot, Ghulam Ahmed wrote:

Let it be clear that Raja Krishna, according to what has been revealed to me, was such a truly great man that it is hard to find his like among the Rishis and Avatars of the Hindus. He was an Avatar—i.e., Prophet—of his time upon whom the Holy Spirit would descend from God. He was from God, victorious and prosperous. He cleansed the land of the Aryas from sin and was in fact the Prophet of his age whose teaching was later corrupted in numerous ways. He was full of love for God, a friend of virtue and an enemy of evil.[138]

Krishna is also called Murli Dhar. The flute of Krishna means the flute of revelation and not the physical flute. Krishna lived like humans and he was a prophet.[139][140]Krishna worship or reverence has been adopted by several new religious movements since the 19th century and he is sometimes a member of an eclectic pantheon in occult texts, along with Greek, Buddhist, biblical and even historical figures.[141] For instance, Édouard Schuré, an influential figure in perennial philosophy and occult movements, considered Krishna a Great Initiate; while Theosophists regard Krishna as an incarnation of Maitreya (one of the Masters of the Ancient Wisdom), the most important spiritual teacher for humanity along with Buddha

Krishna is considered the supreme deity, worshipped across many traditions of Hinduism in a variety of different perspectives. Krishna is recognized as the eighth incarnation (avatar) of Lord Vishnu, and one and the same as Lord Vishnu one of the trimurti and as the supreme god in his own right. Krishna is the principal protagonist with Arjuna in the Bhagavad Gita also known as the Song of God, which depicts the conversation between the Royal Prince Arjuna and Krishna during the great battle of Kureksetra 5000 years ago where Arjuna discovers that Krishna is God and then comprehends his nature and will for him and for mankind. In present age Krishna is one of the most widely revered and most popular of all Indian divinities.

 

Krishna is often described and portrayed as an infant eating butter, a young boy playing a flute as in the Bhagavata Purana, or as an elder giving direction and guidance as in the Bhagavad Gita. The stories of Krishna appear across a broad spectrum of Hindu philosophical and theological traditions. They portray him in various perspectives: a god-child, a prankster, a model lover, a divine hero, and the Supreme Being. The principal scriptures discussing Krishna's story are the Mahabharata, the Harivamsa, the Bhagavata Purana, and the Vishnu Purana.

 

Krishna's disappearance marks the end of Dvapara Yuga and the start of Kali Yuga (present age), which is dated to February 17/18, 3102 BCE. Worship of the deity Krishna, either in the form of deity Krishna or in the form of Vasudeva, Bala Krishna or Gopala can be traced to as early as 4th century BC. Worship of Krishna as Svayam Bhagavan, or the supreme being, known as Krishnaism, arose in the Middle Ages in the context of the Bhakti movement. From the 10th century AD, Krishna became a favourite subject in performing arts and regional traditions of devotion developed for forms of Krishna such as Jagannatha in Odisha, Vithoba in Maharashtra and Shrinathji in Rajasthan. Since the 1960s the worship of Krishna has also spread in the Western world, largely due to the International Society for Krishna Consciousness.

 

NAMES AND EPITHETS

The name originates from the Sanskrit word Kṛṣṇa, which is primarily an adjective meaning "black", "dark" or "dark blue". The waning moon is called Krishna Paksha in the Vedic tradition, relating to the adjective meaning "darkening". Sometimes it is also translated as "all-attractive", according to members of the Hare Krishna movement.

 

As a name of Vishnu, Krishna listed as the 57th name in the Vishnu Sahasranama. Based on his name, Krishna is often depicted in murtis as black or blue-skinned. Krishna is also known by various other names, epithets and titles, which reflect his many associations and attributes. Among the most common names are Mohan "enchanter", Govinda, "Finder of the cows" or Gopala, "Protector of the cows", which refer to Krishna's childhood in Braj (in present day Uttar Pradesh). Some of the distinct names may be regionally important; for instance, Jagannatha, a popular incarnation of Puri, Odisha in eastern India.

 

ICONOGRAPHY

Krishna is easily recognized by his representations. Though his skin color may be depicted as black or dark in some representations, particularly in murtis, in other images such as modern pictorial representations, Krishna is usually shown with a blue skin. He is often shown wearing a silk dhoti and a peacock feather crown. Common depictions show him as a little boy, or as a young man in a characteristically relaxed pose, playing the flute. In this form, he usually stands with one leg bent in front of the other with a flute raised to his lips, in the Tribhanga posture, accompanied by cows, emphasizing his position as the divine herdsman, Govinda, or with the gopis (milkmaids) i.e. Gopikrishna, stealing butter from neighbouring houses i.e. Navneet Chora or Gokulakrishna, defeating the vicious serpent i.e. Kaliya Damana Krishna, lifting the hill i.e. Giridhara Krishna ..so on and so forth from his childhood / youth events.

 

A steatite (soapstone) tablet unearthed from Mohenjo-daro, Larkana district, Sindh depicting a young boy uprooting two trees from which are emerging two human figures is an interesting archaeological find for fixing dates associated with Krishna. This image recalls the Yamalarjuna episode of Bhagavata and Harivamsa Purana. In this image, the young boy is Krishna, and the two human beings emerging from the trees are the two cursed gandharvas, identified as Nalakubara and Manigriva. Dr. E.J.H. Mackay, who did the excavation at Mohanjodaro, compares this image with the Yamalarjuna episode. Prof. V.S. Agrawal has also accepted this identification. Thus, it seems that the Indus valley people knew stories related to Krishna. This lone find may not establish Krishna as contemporary with Pre-Indus or Indus times, but, likewise, it cannot be ignored.

 

The scene on the battlefield of the epic Mahabharata, notably where he addresses Pandava prince Arjuna in the Bhagavad Gita, is another common subject for representation. In these depictions, he is shown as a man, often with supreme God characteristics of Hindu religious art, such as multiple arms or heads, denoting power, and with attributes of Vishnu, such as the chakra or in his two-armed form as a charioteer. Cave paintings dated to 800 BCE in Mirzapur, Mirzapur district, Uttar Pradesh, show raiding horse-charioteers, one of whom is about to hurl a wheel, and who could potentially be identified as Krishna.

 

Representations in temples often show Krishna as a man standing in an upright, formal pose. He may be alone, or with associated figures: his brother Balarama and sister Subhadra, or his main queens Rukmini and Satyabhama.

 

Often, Krishna is pictured with his gopi-consort Radha. Manipuri Vaishnavas do not worship Krishna alone, but as Radha Krishna, a combined image of Krishna and Radha. This is also a characteristic of the schools Rudra and Nimbarka sampradaya, as well as that of Swaminarayan sect. The traditions celebrate Radha Ramana murti, who is viewed by Gaudiyas as a form of Radha Krishna.

 

Krishna is also depicted and worshipped as a small child (Bala Krishna, Bāla Kṛṣṇa the child Krishna), crawling on his hands and knees or dancing, often with butter or Laddu in his hand being Laddu Gopal. Regional variations in the iconography of Krishna are seen in his different forms, such as Jaganatha of Odisha, Vithoba of Maharashtra, Venkateswara (also Srinivasa or Balaji) in Andhra Pradesh, and Shrinathji in Rajasthan.

 

LITERARY SOURCES

The earliest text to explicitly provide detailed descriptions of Krishna as a personality is the epic Mahabharata which depicts Krishna as an incarnation of Vishnu. Krishna is central to many of the main stories of the epic. The eighteen chapters of the sixth book (Bhishma Parva) of the epic that constitute the Bhagavad Gita contain the advice of Krishna to the warrior-hero Arjuna, on the battlefield. Krishna is already an adult in the epic, although there are allusions to his earlier exploits. The Harivamsa, a later appendix to this epic, contains the earliest detailed version of Krishna's childhood and youth.

 

The Rig Veda 1.22.164 sukta 31 mentions a herdsman "who never stumbles". Some Vaishnavite scholars, such as Bhaktivinoda Thakura, claim that this herdsman refers to Krishna. Ramakrishna Gopal Bhandarkar also attempted to show that "the very same Krishna" made an appearance, e.g. as the drapsa ... krishna "black drop" of RV 8.96.13. Some authors have also likened prehistoric depictions of deities to Krishna.

 

Chandogya Upanishad (3.17.6) composed around 900 BCE mentions Vasudeva Krishna as the son of Devaki and the disciple of Ghora Angirasa, the seer who preached his disciple the philosophy of ‘Chhandogya.’ Having been influenced by the philosophy of ‘Chhandogya’ Krishna in the Bhagavadgita while delivering the discourse to Arjuna on the battlefield of Kurukshetra discussed about sacrifice, which can be compared to purusha or the individual.

 

Yāska's Nirukta, an etymological dictionary around 6th century BC, contains a reference to the Shyamantaka jewel in the possession of Akrura, a motif from well known Puranic story about Krishna. Shatapatha Brahmana and Aitareya-Aranyaka, associate Krishna with his Vrishni origins.

 

Pāṇini, the ancient grammarian and author of Asthadhyayi (probably belonged to 5th century or 6th century BC) mentions a character called Vāsudeva, son of Vasudeva, and also mentions Kaurava and Arjuna which testifies to Vasudeva Krishna, Arjuna and Kauravas being contemporaries.

 

Megasthenes (350 – 290 BC) a Greek ethnographer and an ambassador of Seleucus I to the court of Chandragupta Maurya made reference to Herakles in his famous work Indica. Many scholars have suggested that the deity identified as Herakles was Krishna. According to Arrian, Diodorus, and Strabo, Megasthenes described an Indian tribe called Sourasenoi, who especially worshipped Herakles in their land, and this land had two cities, Methora and Kleisobora, and a navigable river, the Jobares. As was common in the ancient period, the Greeks sometimes described foreign gods in terms of their own divinities, and there is a little doubt that the Sourasenoi refers to the Shurasenas, a branch of the Yadu dynasty to which Krishna belonged; Herakles to Krishna, or Hari-Krishna: Methora to Mathura, where Krishna was born; Kleisobora to Krishnapura, meaning "the city of Krishna"; and the Jobares to the Yamuna, the famous river in the Krishna story. Quintus Curtius also mentions that when Alexander the Great confronted Porus, Porus's soldiers were carrying an image of Herakles in their vanguard.

 

The name Krishna occurs in Buddhist writings in the form Kānha, phonetically equivalent to Krishna.

 

The Ghata-Jâtaka (No. 454) gives an account of Krishna's childhood and subsequent exploits which in many points corresponds with the Brahmanic legends of his life and contains several familiar incidents and names, such as Vâsudeva, Baladeva, Kaṃsa. Yet it presents many peculiarities and is either an independent version or a misrepresentation of a popular story that had wandered far from its home. Jain tradition also shows that these tales were popular and were worked up into different forms, for the Jains have an elaborate system of ancient patriarchs which includes Vâsudevas and Baladevas. Krishna is the ninth of the Black Vâsudevas and is connected with Dvâravatî or Dvârakâ. He will become the twelfth tîrthankara of the next world-period and a similar position will be attained by Devakî, Rohinî, Baladeva and Javakumâra, all members of his family. This is a striking proof of the popularity of the Krishna legend outside the Brahmanic religion.

 

According to Arthasastra of Kautilya (4th century BCE) Vāsudeva was worshiped as supreme Deity in a strongly monotheistic format.

 

Around 150 BC, Patanjali in his Mahabhashya quotes a verse: "May the might of Krishna accompanied by Samkarshana increase!" Other verses are mentioned. One verse speaks of "Janardhana with himself as fourth" (Krishna with three companions, the three possibly being Samkarshana, Pradyumna, and Aniruddha). Another verse mentions musical instruments being played at meetings in the temples of Rama (Balarama) and Kesava (Krishna). Patanjali also describes dramatic and mimetic performances (Krishna-Kamsopacharam) representing the killing of Kamsa by Vasudeva.

 

In the 1st century BC, there seems to be evidence for a worship of five Vrishni heroes (Balarama, Krishna, Pradyumna, Aniruddha and Samba) for an inscription has been found at Mora near Mathura, which apparently mentions a son of the great satrap Rajuvula, probably the satrap Sodasa, and an image of Vrishni, "probably Vasudeva, and of the "Five Warriors". Brahmi inscription on the Mora stone slab, now in the Mathura Museum.

 

Many Puranas tell Krishna's life-story or some highlights from it. Two Puranas, the Bhagavata Purana and the Vishnu Purana, that contain the most elaborate telling of Krishna’s story and teachings are the most theologically venerated by the Vaishnava schools. Roughly one quarter of the Bhagavata Purana is spent extolling his life and philosophy.

 

LIFE

This summary is based on details from the Mahābhārata, the Harivamsa, the Bhagavata Purana and the Vishnu Purana. The scenes from the narrative are set in north India mostly in the present states of Uttar Pradesh, Bihar, Haryana, Delhi and Gujarat.

 

BIRTH

Based on scriptural details and astrological calculations, the date of Krishna's birth, known as Janmashtami, is 18 July 3228 BCE. He was born to Devaki and her husband, Vasudeva, When Mother Earth became upset by the sin being committed on Earth, she thought of seeking help from Lord Vishnu. She went in the form of a cow to visit Lord Vishnu and ask for help. Lord Vishnu agreed to help her and promised her that he would be born on Earth. On Earth in the Yadava clan, he was yadav according to his birth, a prince named Kamsa sent his father Ugrasena (King of Mathura) to prison and became the King himself. One day a loud voice from the sky (Akash Vani in Hindi) prophesied that the 8th son of Kamsa's sister (Devaki) would kill Kamsa. Out of affection for Devaki, Kamsa did not kill her outright. He did, however, send his sister and her husband (Vasudeva) to prison. Lord Vishnu himself later appeared to Devaki and Vasudeva and told them that he himself would be their eighth son and kill Kamsa and destroy sin in the world. In the story of Krishna the deity is the agent of conception and also the offspring. Because of his sympathy for the earth, the divine Vishnu himself descended into the womb of Devaki and was born as her son, Vaasudeva (i.e., Krishna).[citation needed] This is occasionally cited as evidence that "virgin birth" tales are fairly common in non-Christian religions around the world. However, there is nothing in Hindu scriptures to suggest that it was a "virgin" birth. By the time of conception and birth of Krishna, Devaki was married to Vasudeva and had already borne 7 children. Virgin birth in this case should be more accurately understood as divine conception. Kunti the mother of the Pandavas referenced contemporaneously with the story of Krishna in the Mahabharata also has divine conception and virgin birth of Prince Karna.

 

The Hindu Vishnu Purana relates: "Devaki bore in her womb the lotus-eyed deity...before the birth of Krishna, no one could bear to gaze upon Devaki, from the light that invested her, and those who contemplated her radiance felt their minds disturbed.” This reference to light is reminiscent of the Vedic hymn "To an Unknown Divine," which refers to a Golden Child. According to F. M. Müller, this term means "the golden gem of child" and is an attempt at naming the sun. According to the Vishnu Purana, Krishna is the total incarnation of Lord Vishnu. It clearly describes in the Vishnu Purana that Krishna was born on earth to destroy sin, especially Kamsa.

 

Krishna belonged to the Vrishni clan of Yadavas from Mathura, and was the eighth son born to the princess Devaki, and her husband Vasudeva.

 

Mathura (in present day Mathura district, Uttar Pradesh) was the capital of the Yadavas, to which Krishna's parents Vasudeva and Devaki belonged. King Kamsa, Devaki's brother, had ascended the throne by imprisoning his father, King Ugrasena. Afraid of a prophecy from a divine voice from the heavens that predicted his death at the hands of Devaki's eighth "garbha", Kamsa had the couple locked in a prison cell. After Kamsa killed the first six children, Devaki apparently had a miscarriage of the seventh. However, in reality, the womb was actually transferred to Rohini secretly. This was how Balarama, Krishna's elder brother, was born. Once again Devaki became pregnant. Now due to the miscarriage, Kamsa was in a puzzle regarding 'The Eighth One', but his ministers advised that the divine voice from the heavens emphasised "the eight garbha" and so this is the one. That night Krishna was born in the Rohini nakshatra and simultaneously the goddess Durga was born as Yogamaya in Gokulam to Nanda and Yashoda.

 

Since Vasudeva knew Krishna's life was in danger, Krishna was secretly taken out of the prison cell to be raised by his foster parents, Yasoda and Nanda, in Gokula (in present day Mathura district). Two of his other siblings also survived, Balarama (Devaki's seventh child, transferred to the womb of Rohini, Vasudeva's first wife) and Subhadra (daughter of Vasudeva and Rohini, born much later than Balarama and Krishna).

 

CHILDHOOD AND YOUTH

Nanda was the head of a community of cow-herders, and he settled in Vrindavana. The stories of Krishna's childhood and youth tell how he became a cow herder, his mischievous pranks as Makhan Chor (butter thief) his foiling of attempts to take his life, and his role as a protector of the people of Vrindavana.

 

Krishna killed the demoness Putana, disguised as a wet nurse, and the tornado demon Trinavarta both sent by Kamsa for Krishna's life. He tamed the serpent Kāliyā, who previously poisoned the waters of Yamuna river, thus leading to the death of the cowherds. In Hindu art, Krishna is often depicted dancing on the multi-hooded Kāliyā.

 

Krishna lifted the Govardhana hill and taught Indra, the king of the devas, a lesson to protect native people of Brindavana from persecution by Indra and prevent the devastation of the pasture land of Govardhan. Indra had too much pride and was angry when Krishna advised the people of Brindavana to take care of their animals and their environment that provide them with all their necessities, instead of worshipping Indra annually by spending their resources. In the view of some, the spiritual movement started by Krishna had something in it which went against the orthodox forms of worship of the Vedic gods such as Indra. In Bhagavat Purana, Krishna says that the rain came from the nearby hill Govardhana, and advised that the people worshiped the hill instead of Indra. This made Indra furious, so he punished them by sending out a great storm. Krishna then lifted Govardhan and held it over the people like an umbrella.

 

The stories of his play with the gopis (milkmaids) of Brindavana, especially Radha (daughter of Vrishbhanu, one of the original residents of Brindavan) became known as the Rasa lila and were romanticised in the poetry of Jayadeva, author of the Gita Govinda. These became important as part of the development of the Krishna bhakti traditions worshiping Radha Krishna.

 

Krishna’s childhood reinforces the Hindu concept of lila, playing for fun and enjoyment and not for sport or gain. His interaction with the gopis at the rasa dance or Rasa-lila is a great example of this. Krishna played his flute and the gopis came immediately from whatever they were doing, to the banks of the Yamuna River, and joined him in singing and dancing. Even those who could not physically be there joined him through meditation. The story of Krishna’s battle with Kāliyā also supports this idea in the sense of him dancing on Kāliyā’s many hoods. Even though he is doing battle with the serpent, he is in no real danger and treats it like a game. He is a protector, but he only appears to be a young boy having fun. This idea of having a playful god is very important in Hinduism. The playfulness of Krishna has inspired many celebrations like the Rasa-lila and the Janmashtami : where they make human pyramids to break open handis (clay pots) hung high in the air that spill buttermilk all over the group after being broken by the person at the top. This is meant to be a fun celebration and it gives the participants a sense of unity. Many believe that lila being connected with Krishna gives Hindus a deeper connection to him and thus a deeper connection to Vishnu also; seeing as Krishna is an incarnation of Vishnu. Theologists, like Kristin Johnston Largen, believe that Krishna’s childhood can even inspire other religions to look for lila in deities so that they have a chance to experience a part of their faith that they may not have previously seen.

 

THE PRINCE

On his return to Mathura as a young man, Krishna overthrew and killed his maternal uncle, Kamsa, after quelling several assassination attempts from Kamsa's followers. He reinstated Kamsa's father, Ugrasena, as the king of the Yadavas and became a leading prince at the court. During this period, he became a friend of Arjuna and the other Pandava princes of the Kuru kingdom, who were his cousins. Later, he took his Yadava subjects to the city of Dwaraka (in modern Gujarat) and established his own kingdom there.

 

Krishna married Rukmini, the Vidarbha princess, by abducting her, at her request, from her proposed wedding with Shishupala. He married eight queens - collectively called the Ashtabharya - including Rukmini, Satyabhama, Jambavati, Kalindi, Mitravinda, Nagnajiti, Bhadra and Lakshmana. Krishna subsequently married 16,000 or 16,100 maidens who were held captive by the demon Narakasura, to save their honour. Krishna killed the demon and released them all. According to social custom of the time, all of the captive women were degraded, and would be unable to marry, as they had been under the Narakasura's control. However Krishna married them to reinstate their status in the society. This symbolic wedding with 16,100 abandoned daughters was more of a mass rehabilitation. In Vaishnava traditions, Krishna's wives are forms of the goddess Lakshmi - consort of Vishnu, or special souls who attained this qualification after many lifetimes of austerity, while his two queens, Rukmani and Satyabhama, are expansions of Lakshmi.

 

When Yudhisthira was assuming the title of emperor, he had invited all the great kings to the ceremony and while paying his respects to them, he started with Krishna because he considered Krishna to be the greatest of them all. While it was a unanimous feeling amongst most present at the ceremony that Krishna should get the first honours, his cousin Shishupala felt otherwise and started berating Krishna. Due to a vow given to Shishupal's mother, Krishna forgave a hundred verbal abuses by Shishupal, and upon the one hundred and first, he assumed his Virat (universal) form and killed Shishupal with his Chakra. The blind king Dhritarashtra also obtained divine vision to be able to see this form of Krishna during the time when Duryodana tried to capture Krishna when he came as a peace bearer before the great Mahabharat War. Essentially, Shishupala and Dantavakra were both re-incarnations of Vishnu's gate-keepers Jaya and Vijaya, who were cursed to be born on Earth, to be delivered by the Vishnu back to Vaikuntha.

 

KURUKSHETRA WAR AND BHAGAVAD GITA

Once battle seemed inevitable, Krishna offered both sides the opportunity to choose between having either his army called narayani sena or himself alone, but on the condition that he personally would not raise any weapon. Arjuna, on behalf of the Pandavas, chose to have Krishna on their side, and Duryodhana, Kaurava prince, chose Krishna's army. At the time of the great battle, Krishna acted as Arjuna's charioteer, since this position did not require the wielding of weapons.

 

Upon arrival at the battlefield, and seeing that the enemies are his family, his grandfather, his cousins and loved ones, Arjuna is moved and says his heart does not allow him to fight and he would rather prefer to renounce the kingdom and put down his Gandiv (Arjuna's bow). Krishna then advises him about the battle, with the conversation soon extending into a discourse which was later compiled as the Bhagavad Gita.

 

Krishna asked Arjuna, "Have you within no time, forgotten the Kauravas' evil deeds such as not accepting the eldest brother Yudhishtira as King, usurping the entire Kingdom without yielding any portion to the Pandavas, meting out insults and difficulties to Pandavas, attempt to murder the Pandavas in the Barnava lac guest house, publicly attempting to disrobe and disgracing Draupadi. Krishna further exhorted in his famous Bhagavad Gita, "Arjuna, do not engage in philosophical analyses at this point of time like a Pundit. You are aware that Duryodhana and Karna particularly have long harboured jealousy and hatred for you Pandavas and badly want to prove their hegemony. You are aware that Bhishmacharya and your Teachers are tied down to their dharma of protecting the unitarian power of the Kuru throne. Moreover, you Arjuna, are only a mortal appointee to carry out my divine will, since the Kauravas are destined to die either way, due to their heap of sins. Open your eyes O Bhaarata and know that I encompass the Karta, Karma and Kriya, all in myself. There is no scope for contemplation now or remorse later, it is indeed time for war and the world will remember your might and immense powers for time to come. So rise O Arjuna!, tighten up your Gandiva and let all directions shiver till their farthest horizons, by the reverberation of its string."

 

Krishna had a profound effect on the Mahabharata war and its consequences. He had considered the Kurukshetra war to be a last resort after voluntarily acting as a messenger in order to establish peace between the Pandavas and Kauravas. But, once these peace negotiations failed and was embarked into the war, then he became a clever strategist. During the war, upon becoming angry with Arjuna for not fighting in true spirit against his ancestors, Krishna once picked up a carriage wheel in order to use it as a weapon to challenge Bhishma. Upon seeing this, Bhishma dropped his weapons and asked Krishna to kill him. However, Arjuna apologized to Krishna, promising that he would fight with full dedication here/after, and the battle continued. Krishna had directed Yudhisthira and Arjuna to return to Bhishma the boon of "victory" which he had given to Yudhisthira before the war commenced, since he himself was standing in their way to victory. Bhishma understood the message and told them the means through which he would drop his weapons - which was if a woman entered the battlefield. Next day, upon Krishna's directions, Shikhandi (Amba reborn) accompanied Arjuna to the battlefield and thus, Bhishma laid down his arms. This was a decisive moment in the war because Bhishma was the chief commander of the Kaurava army and the most formidable warrior on the battlefield. Krishna aided Arjuna in killing Jayadratha, who had held the other four Pandava brothers at bay while Arjuna's son Abhimanyu entered Drona's Chakravyuha formation - an effort in which he was killed by the simultaneous attack of eight Kaurava warriors. Krishna also caused the downfall of Drona, when he signalled Bhima to kill an elephant called Ashwatthama, the namesake of Drona's son. Pandavas started shouting that Ashwatthama was dead but Drona refused to believe them saying he would believe it only if he heard it from Yudhisthira. Krishna knew that Yudhisthira would never tell a lie, so he devised a clever ploy so that Yudhisthira wouldn't lie and at the same time Drona would be convinced of his son's death. On asked by Drona, Yudhisthira proclaimed

 

Ashwathama Hatahath, naro va Kunjaro va

 

i.e. Ashwathama had died but he was nor sure whether it was a Drona's son or an elephant. But as soon as Yudhisthira had uttered the first line, Pandava army on Krishna's direction broke into celebration with drums and conchs, in the din of which Drona could not hear the second part of the Yudhisthira's declaration and assumed that his son indeed was dead. Overcome with grief he laid down his arms, and on Krishna's instruction Dhrishtadyumna beheaded Drona.

 

When Arjuna was fighting Karna, the latter's chariot's wheels sank into the ground. While Karna was trying to take out the chariot from the grip of the Earth, Krishna reminded Arjuna how Karna and the other Kauravas had broken all rules of battle while simultaneously attacking and killing Abhimanyu, and he convinced Arjuna to do the same in revenge in order to kill Karna. During the final stage of the war, when Duryodhana was going to meet his mother Gandhari for taking her blessings which would convert all parts of his body on which her sight falls to diamond, Krishna tricks him to wearing banana leaves to hide his groin. When Duryodhana meets Gandhari, her vision and blessings fall on his entire body except his groin and thighs, and she becomes unhappy about it because she was not able to convert his entire body to diamond. When Duryodhana was in a mace-fight with Bhima, Bhima's blows had no effect on Duryodhana. Upon this, Krishna reminded Bhima of his vow to kill Duryodhana by hitting him on the thigh, and Bhima did the same to win the war despite it being against the rules of mace-fight (since Duryodhana had himself broken Dharma in all his past acts). Thus, Krishna's unparalleled strategy helped the Pandavas win the Mahabharata war by bringing the downfall of all the chief Kaurava warriors, without lifting any weapon. He also brought back to life Arjuna's grandson Parikshit, who had been attacked by a Brahmastra weapon from Ashwatthama while he was in his mother's womb. Parikshit became the Pandavas' successor.

 

FAMILY

Krishna had eight princely wives, also known as Ashtabharya: Rukmini, Satyabhama, Jambavati, Nagnajiti, Kalindi, Mitravinda, Bhadra, Lakshmana) and the other 16,100 or 16,000 (number varies in scriptures), who were rescued from Narakasura. They had been forcibly kept in his palace and after Krishna had killed Narakasura, he rescued these women and freed them. Krishna married them all to save them from destruction and infamity. He gave them shelter in his new palace and a respectful place in society. The chief amongst them is Rohini.

 

The Bhagavata Purana, Vishnu Purana, Harivamsa list the children of Krishna from the Ashtabharya with some variation; while Rohini's sons are interpreted to represent the unnumbered children of his junior wives. Most well-known among his sons are Pradyumna, the eldest son of Krishna (and Rukmini) and Samba, the son of Jambavati, whose actions led to the destruction of Krishna's clan.

 

LATER LIFE

According to Mahabharata, the Kurukshetra war resulted in the death of all the hundred sons of Gandhari. On the night before Duryodhana's death, Lord Krishna visited Gandhari to offer his condolences. Gandhari felt that Krishna knowingly did not put an end to the war, and in a fit of rage and sorrow, Gandhari cursed that Krishna, along with everyone else from the Yadu dynasty, would perish after 36 years. Krishna himself knew and wanted this to happen as he felt that the Yadavas had become very haughty and arrogant (adharmi), so he ended Gandhari's speech by saying "tathastu" (so be it).

 

After 36 years passed, a fight broke out between the Yadavas, at a festival, who killed each other. His elder brother, Balarama, then gave up his body using Yoga. Krishna retired into the forest and started meditating under a tree. The Mahabharata also narrates the story of a hunter who becomes an instrument for Krishna's departure from the world. The hunter Jara, mistook Krishna's partly visible left foot for that of a deer, and shot an arrow, wounding him mortally. After he realised the mistake, While still bleeding, Krishna told Jara, "O Jara, you were Bali in your previous birth, killed by myself as Rama in Tretayuga. Here you had a chance to even it and since all acts in this world are done as desired by me, you need not worry for this". Then Krishna, with his physical body ascended back to his eternal abode, Goloka vrindavan and this event marks departure of Krishna from the earth. The news was conveyed to Hastinapur and Dwaraka by eyewitnesses to this event. The place of this incident is believed to be Bhalka, near Somnath temple.

 

According to Puranic sources, Krishna's disappearance marks the end of Dvapara Yuga and the start of Kali Yuga, which is dated to February 17/18, 3102 BCE. Vaishnava teachers such as Ramanujacharya and Gaudiya Vaishnavas held the view that the body of Krishna is completely spiritual and never decays (Achyuta) as this appears to be the perspective of the Bhagavata Purana. Lord Sri Chaitanya Mahaprabhu (an incarnation of Lord Sri Krishna according to the Bhavishya Purana) exhorted, "Krishna Naama Sankirtan" i.e. the constant chanting of the Krishna's name is the supreme healer in Kali Yuga. It destroys sins and purifies the hearts through Bhakti ensures universal peace.

 

Krishna never appears to grow old or age at all in the historical depictions of the Puranas despite passing of several decades, but there are grounds for a debate whether this indicates that he has no material body, since battles and other descriptions of the Mahabhārata epic show clear indications that he seems to be subject to the limitations of nature. While battles apparently seem to indicate limitations, Mahabharata also shows in many places where Krishna is not subject to any limitations as through episodes Duryodhana trying to arrest Krishna where his body burst into fire showing all creation within him. Krishna is also explicitly described as without deterioration elsewhere.

 

WORSHIP

VAISHNAVISM

The worship of Krishna is part of Vaishnavism, which regards Vishnu as the Supreme God and venerates His associated avatars, their consorts, and related saints and teachers. Krishna is especially looked upon as a full manifestation of Vishnu, and as one with Vishnu himself. However the exact relationship between Krishna and Vishnu is complex and diverse, where Krishna is sometimes considered an independent deity, supreme in his own right. Out of many deities, Krishna is particularly important, and traditions of Vaishnava lines are generally centered either on Vishnu or on Krishna, as supreme. The term Krishnaism has been used to describe the sects of Krishna, reserving the term "Vaishnavism" for sects focusing on Vishnu in which Krishna is an avatar, rather than as a transcendent Supreme Being.

 

All Vaishnava traditions recognise Krishna as an avatar of Vishnu; others identify Krishna with Vishnu; while traditions, such as Gaudiya Vaishnavism, Vallabha Sampradaya and the Nimbarka Sampradaya, regard Krishna as the Svayam Bhagavan, original form of God. Swaminarayan, the founder of the Swaminarayan Sampraday also worshipped Krishna as God himself. "Greater Krishnaism" corresponds to the second and dominant phase of Vaishnavism, revolving around the cults of the Vasudeva, Krishna, and Gopala of late Vedic period. Today the faith has a significant following outside of India as well.

 

EARLY TRADITIONS

The deity Krishna-Vasudeva (kṛṣṇa vāsudeva "Krishna, the son of Vasudeva") is historically one of the earliest forms of worship in Krishnaism and Vaishnavism. It is believed to be a significant tradition of the early history of the worship of Krishna in antiquity. This tradition is considered as earliest to other traditions that led to amalgamation at a later stage of the historical development. Other traditions are Bhagavatism and the cult of Gopala, that along with the cult of Bala Krishna form the basis of current tradition of monotheistic religion of Krishna. Some early scholars would equate it with Bhagavatism, and the founder of this religious tradition is believed to be Krishna, who is the son of Vasudeva, thus his name is Vāsudeva; he is said to be historically part of the Satvata tribe, and according to them his followers called themselves Bhagavatas and this religion had formed by the 2nd century BC (the time of Patanjali), or as early as the 4th century BC according to evidence in Megasthenes and in the Arthasastra of Kautilya, when Vāsudeva was worshiped as supreme deity in a strongly monotheistic format, where the supreme being was perfect, eternal and full of grace. In many sources outside of the cult, the devotee or bhakta is defined as Vāsudevaka. The Harivamsa describes intricate relationships between Krishna Vasudeva, Sankarsana, Pradyumna and Aniruddha that would later form a Vaishnava concept of primary quadrupled expansion, or avatar.

  

BHAKTI TRADITION

Bhakti, meaning devotion, is not confined to any one deity. However Krishna is an important and popular focus of the devotional and ecstatic aspects of Hindu religion, particularly among the Vaishnava sects. Devotees of Krishna subscribe to the concept of lila, meaning 'divine play', as the central principle of the Universe. The lilas of Krishna, with their expressions of personal love that transcend the boundaries of formal reverence, serve as a counterpoint to the actions of another avatar of Vishnu: Rama, "He of the straight and narrow path of maryada, or rules and regulations."

 

The bhakti movements devoted to Krishna became prominent in southern India in the 7th to 9th centuries AD. The earliest works included those of the Alvar saints of the Tamil country. A major collection of their works is the Divya Prabandham. The Alvar Andal's popular collection of songs Tiruppavai, in which she conceives of herself as a gopi, is the most famous of the oldest works in this genre. Kulasekaraazhvaar's Mukundamala was another notable work of this early stage.

 

SPREAD OF THE KRISHNA-BHAKTI MOVEMENT

The movement, which started in the 6th-7th century A.D. in the Tamil-speaking region of South India, with twelve Alvar (one immersed in God) saint-poets, who wrote devotional songs. The religion of Alvar poets, which included a woman poet, Andal, was devotion to God through love (bhakti), and in the ecstasy of such devotions they sang hundreds of songs which embodied both depth of feeling and felicity of expressions. The movement originated in South India during the seventh-century CE, spreading northwards from Tamil Nadu through Karnataka and Maharashtra; by the fifteenth century, it was established in Bengal and northern India.

 

While the learned sections of the society well versed in Sanskrit could enjoy works like Gita Govinda or Bilvamangala's Krishna-Karnamritam, the masses sang the songs of the devotee-poets, who composed in the regional languages of India. These songs expressing intense personal devotion were written by devotees from all walks of life. The songs of Meera and Surdas became epitomes of Krishna-devotion in north India.

 

These devotee-poets, like the Alvars before them, were aligned to specific theological schools only loosely, if at all. But by the 11th century AD, Vaishnava Bhakti schools with elaborate theological frameworks around the worship of Krishna were established in north India. Nimbarka (11th century AD), Vallabhacharya (15th century AD) and (Lord Sri Chaitanya Mahaprabhu an incarnation of Lord Sri Krishna according to the Bhavishya Purana) (16th century AD) all inspired by the teachings of Madhvacharya (11th century AD) were the founders of the most influential schools. These schools, namely Nimbarka Sampradaya, Vallabha Sampradaya and Gaudiya Vaishnavism respectively, see Krishna as the supreme God, rather than an avatar, as generally seen.

 

In the Deccan, particularly in Maharashtra, saint poets of the Varkari sect such as Dnyaneshwar, Namdev, Janabai, Eknath and Tukaram promoted the worship of Vithoba, a local form of Krishna, from the beginning of the 13th century until the late 18th century. In southern India, Purandara Dasa and Kanakadasa of Karnataka composed songs devoted to the Krishna image of Udupi. Rupa Goswami of Gaudiya Vaishnavism, has compiled a comprehensive summary of bhakti named Bhakti-rasamrita-sindhu.

 

IN THE WEST

In 1965, the Krishna-bhakti movement had spread outside India when its founder, Bhaktivedanta Swami Prabhupada, (who was instructed by his guru, Bhaktisiddhanta Sarasvati Thakura) traveled from his homeland in West Bengal to New York City. A year later in 1966, after gaining many followers, he was able to form the International Society for Krishna Consciousness (ISKCON), popularly known as the Hare Krishna movement. The purpose of this movement was to write about Krishna in English and to share the Gaudiya Vaishnava philosophy with people in the Western world by spreading the teachings of the saint Chaitanya Mahaprabhu. In an effort to gain attention, followers chanted the names of God in public locations. This chanting was known as hari-nama sankirtana and helped spread the teaching. Additionally, the practice of distributing prasad or “sanctified food” worked as a catalyst in the dissemination of his works. In the Hare Krishna movement, Prasad was a vegetarian dish that would be first offered to Krishna. The food’s proximity to Krishna added a “spiritual effect,” and was seen to “counteract material contamination affecting the soul.” Sharing this sanctified food with the public, in turn, enabled the movement to gain new recruits and further spread these teachings.

 

WIKIPEDIA

The Minneola Tangelo is the basis for the Four Winds Growers

logo.

recognize anyone?

Governor Tomblin, Department of Commerce

 

Celebrate West Virginia's Top Exporters

 

Governor recognizes 37 West Virginia exporters,

 

announces STEP grant funding

    

CHARLESTON, W.Va. (August 24, 2016) - Gov. Earl Ray Tomblin, along with West Virginia Department of Commerce Secretary Keith Burdette, on Wednesday, August 24, 2016, awarded the International Market Entry Award to 37 companies from across the Mountain State. These awards honor West Virginia companies that successfully exported to a new country. In 2015, West Virginia companies exported more than $5.8 billion in products to more than 140 countries.

   

During the award presentation, Gov. Tomblin also announced that West Virginia has been once again selected by the U.S. Small Business Administration to receive funding through the State Trade and Export Promotion (STEP) grant initiative. These funds will support the West Virginia Development Office's export assistance program to help small businesses offset the costs of international business.

   

"Today we celebrate West Virginia companies that have proven our state can compete successfully in the global market. Exports are a vital tool for economic growth," Gov. Tomblin said. "These businesses are an asset to our state as we continue to grow our business landscape and diversify West Virginia's economy. I always look forward to this opportunity to recognize their successes."

   

The Governor's Commendation for International Market Entry Awards honor companies that have successfully exported to a new country in the previous year. Each company receives a framed piece of currency from each new country to which the business began exporting. The presentation is based on the tradition of displaying the first dollar a business earns.

   

Companies receiving the Governor's Commendation for the first time this year are Probe America in Beckley, Mountain State Hardwoods in Bancroft, and Mountaineer Brand in Shepherdstown. In a special presentation, Wheeling Truck Center received its 100th export award. Since making their first export sale in 2010, the company has exported to more than 100 countries.

   

The West Virginia Development Office International Division helps small- to medium-sized West Virginia businesses enter new foreign markets. For more information on export development services offered by the state, visit www.worldtradewv.org.

   

Commendations were awarded today to the following businesses:

   

Berkeley County

 

Library Corporation, Inwood. Countries: Ethiopia and Madagascar. Product: Automation software for libraries. Countries: Ethiopia and Madagascar.

   

Power Sonix, Inc, Martinsburg. Country: Cote D'Ivoire. Product: Public address systems.

   

Brooke County

 

American Muscle Docks & Fabrication, Wellsburg. Countries: Mexico and Norway. Products: Boat docks, hardware, and marine accessories.

   

Eagle Manufacturing Company, Wellsburg. Countries: Canada; France; Mexico; and South Korea. Products: Safety cabinets, safety cans, spill containment, material handling.

   

United States Gypsum Company, Weirton. Country: Jordan. Product: Building material - corner bead.

   

Cabell County

 

Steel of West Virginia, Inc., Huntington. Countries: India and Thailand. Product: Steel rolling mill.

   

Fayette County

 

The Robbins Company, Fayetteville. Country: Albania. Product: Conveyor equipment.

   

Grant County

 

Allegheny Wood Products, Petersburg. Country: Australia. Product: Hardwood lumber.

   

Greenbrier County

 

Almost Heaven Saunas, LLC, Renick. Countries: Costa Rica and Czech Republic. Products: Indoor and outdoor saunas.

   

American Foam Technologies, Inc., Maxwelton. Country: Netherlands. Product: Phenolic and urethane foam.

   

Appalachian Electronic Instruments, Ronceverte. Country: Brazil. Product: Textile quality/ process control equipment.

   

Ezebreak, LLC, Frankford. Country: Norway. Product: Micro-Blaster kits and accessories.

   

Falcon Analytical Systems & Technology, LLC, Lewisburg. Countries: Brazil, Ireland and Russia. Product: Gas chromatographs.

   

Hardy County

 

Peacock Manufacturing Co., LLC, Wardensville. Country: Honduras. Product: Custom cabinetry manufacturing.

   

Harrison County

 

FMW Rubber Products, Inc., Bridgeport. Country: Japan. Product: Ground expedient refueling system (GERS).

   

Jackson County

 

Constellium Rolled Products Ravenswood, LLC, Ravenswood. Country: South Africa. Products: Aluminum sheet, plate, coil products.

   

Niche Polymer, LLC, Ravenswood. Country: China. Product: Plastic compounding, extrusion.

   

Jefferson County

 

Mountaineer Brand, Shepherdstown. Country: Sweden. Products: Natural beard and body care products.

   

Schonstedt Instrument Company, Kearneysville. Countries: Dominica; Mexico; Panama; Paraguay; and Republic of Macedonia. Products: Underground utility locators.

   

Kanawha County

 

Cyclops Industries, Inc., South Charleston. Country: Iraq. Product: Cyclops safety sight glass.

   

NGK Spark Plugs (U.S.A.), Inc., Sissonville. Countries: China; Germany; Thailand; and United Kingdom. Products: Spark plugs, oxygen sensors.

   

Preiser Scientific, Inc., Charleston. Country: Nepal. Products: Laboratory testing equipment for the coal industry.

   

Resolute Forest Products, Fairmont. Countries: Australia; Italy; Japan; South Korea; Spain; and United Kingdom. Product: Recycled bleach kraft pulp.

   

Marshall County

 

Tecnocap, LLC, Glen Dale. Countries: Brazil; Mexico; and Sri Lanka. Products: Metal closures for packaging.

   

Monongalia County

 

Gurkees®, Morgantown. Countries: China; Cyprus; Finland; Israel; Poland; Switzerland; Taiwan; and United Arab Emirates. Product: Rope sandals.

   

Z Electric Vehicle, Westover. Countries: Indonesia and United Arab Emirates. Products: Electric vehicles, EV components.

   

Morgan County

 

Caperton Furniturworks, LLC, Berkeley Springs. Countries: Uganda and Vietnam. Product: Wooden furniture.

   

Ohio County

 

Direct Online Marketing, Wheeling. Countries: Costa Rica and Germany. Products: Digital marketing; search engine marketing.

   

TROY Group, Inc., Wheeling. Countries: Chad; China; Cyprus; Dominican Republic; El Salvador; Ethiopia; French Polynesia; Hungary; Indonesia; Iraq; Kuwait; Malaysia; Mozambique; New Zealand; Pakistan; Panama; Paraguay; Spain; Thailand; and Turkey. Product: Security printing solutions.

   

Wheeling Truck Center, Inc., Wheeling. Countries: Ethiopia; Moldova; Guatemala; and Panama. Product: Truck parts.

   

Putnam County

 

Kanawha Scales & Systems, Inc., Poca. Country: Australia. Product: Coal train loadout.

   

Mountain State Hardwoods, Bancroft. Countries: China; Egypt; United Kingdom; and Vietnam. Product: Lumber.

   

Multicoat Products, Fraziers Bottom. Countries: Canada; China; Costa Rica; Greece; Japan; Mexico; and United Arab Emirates. Product: Construction coatings.

   

Raleigh County

 

American Airworks, Sophia. Countries: China; Indonesia; Lithuania; Nigeria; Panama; Qatar; Spain; and Sweden. Products: High pressure breathing apparatus and compressed air components.

   

Cogar Manufacturing, Beckley. Country: Austria. Product: Feeder breaker.

   

Englo, Inc. dba Engart, Inc., Beckley. Countries: Philippines, Thailand; and Trinidad & Tobago. Product: Dust extraction.

   

Probe America, Inc., Beckley. Countries: Bahamas and Canada. Products: Odor and dust control products.

   

Wood County

 

Baron-Blakeslee SFC, Inc., Williamstown. Countries: Costa Rica and Egypt. Product: Industrial cleaning systems.

 

Photos available for media use. All photos should be attributed “Photo courtesy of Office of the Governor.”