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Olympus e-p1 Panasonic Lumix G Vario 7-14mm f/4

I too was once like you with a home a job and plenty to do

But Homelessness came and took all that away

Its why Im on my knees for your help today

 

Love ❤ Respect

Pia Linn

God Bless One And All This Night

  

Dublin City | Dublin | Ireland

Liège-Luik Fort La Chartreuse is een fort opgericht voor de verdediging van de Belgische staat Luik. Het werd in 1817 door de Nederlanders gebouwd en kwam na de Belgische Revolutie in 1830 in handen van de Belg.

 

Liège-Luik Fort La Chartreuse est une forteresse érigée pour la défense de l'Etat belge de Liège. Il a été construit par les Hollandais en 1817 et est venu après la révolution belge en 1830 dans les mains de la belge.

 

Leica-M6 TTL 0,72 Elmarit-M 1:2.8/21mm ASPH

Nikon super Coolscan 5000ed.

Ilford Delta 100asa. Kodak developer HC 110 1+31 (B) 6min 20º

 

🔴Leica my point of view.

Wetzlar, Deutschland.

 

Leica-CL 1974 Rangefinder

 

Leica-M 6 TTL 0.72 1998 Rangefinder

 

Leica-M6 TTL 0.85 2001 Rangefinder

Twilight is light produced by sunlight scattering in the upper atmosphere, when the Sun is below the horizon, which illuminates the lower atmosphere and the Earth's surface. The word twilight can also refer to the periods of time when this illumination occurs.

 

The lower the Sun is beneath the horizon, the dimmer the twilight (other factors such as atmospheric conditions being equal). When the Sun reaches 18° below the horizon, the twilight's brightness is nearly zero, and evening twilight becomes nighttime. When the Sun again reaches 18° below the horizon, nighttime becomes morning twilight. Owing to its distinctive quality, primarily the absence of shadows and the appearance of objects silhouetted against the lit sky, twilight has long been popular with photographers and painters, who often refer to it as the blue hour, after the French expression l'heure bleue.

 

By analogy with evening twilight, the word twilight is also sometimes used metaphorically, to imply that something is losing strength and approaching its end. For example, very old people may be said to be "in the twilight of their lives". The collateral adjective for twilight is crepuscular, which may be used to describe the behavior of animals that are most active during this period.

 

Twilight is defined according to the solar elevation angle θs, which is the position of the geometric center of the Sun relative to the horizon. There are three established and widely accepted subcategories of twilight: civil twilight (nearest the horizon), nautical twilight, and astronomical twilight (farthest from the horizon).

 

Civil twilight is the time when the geometric center of the Sun is between the horizon and 6° below the horizon.

 

Civil twilight is the period when enough natural light remains that artificial light in towns and cities is not needed. In the United States' military, the initialisms BMCT (begin morning civil twilight, i.e., civil dawn) and EECT (end evening civil twilight, i.e., civil dusk) are used to refer to the start of morning civil twilight and the end of evening civil twilight, respectively. Civil dawn is preceded by morning nautical twilight and civil dusk is followed by evening nautical twilight.

 

Under clear weather conditions, civil twilight approximates the limit at which solar illumination suffices for the human eye to clearly distinguish terrestrial objects. Enough illumination renders artificial sources unnecessary for most outdoor activities. At civil dawn and at civil dusk sunlight clearly defines the horizon while the brightest stars and planets can appear. As observed from the Earth (see apparent magnitude), sky-gazers know Venus, the brightest planet, as the "morning star" or "evening star" because they can see it during civil twilight.

 

Lawmakers have enshrined the concept of civil twilight. Such statutes typically use a fixed period after sunset or before sunrise (most commonly 20–30 minutes), rather than how many degrees the Sun is below the horizon. Examples include when drivers of automobiles must turn on their headlights (called lighting-up time in the UK), when hunting is restricted, or when the crime of burglary is to be treated as nighttime burglary, which carries stiffer penalties in some jurisdictions.

 

The period may affect when extra equipment, such as anti-collision lights, is required for aircraft to operate. In the US, civil twilight for aviation is defined in Part 1.1 of the Federal Aviation Regulations (FARs) as the time listed in the American Air Almanac.

 

Nautical twilight is defined as when the geometric center of the Sun is between 12° and 6° below the horizon.

 

Before nautical dawn and after nautical dusk, sailors cannot navigate via the horizon at sea as they cannot clearly see the horizon. At nautical dawn and nautical dusk, the human eye finds it difficult, if not impossible, to discern traces of illumination near the sunset or sunrise point of the horizon (first light after nautical dawn but before civil dawn and nightfall after civil dusk but before nautical dusk).

 

Sailors can take reliable star sightings of well-known stars, during the stage of nautical twilight when they can distinguish a visible horizon for reference (i.e. after astronomic dawn or before astronomic dusk).

 

Under good atmospheric conditions with the absence of other illumination, during nautical twilight, the human eye may distinguish general outlines of ground objects but cannot participate in detailed outdoor operations.

 

Nautical twilight has military considerations as well. The initialisms BMNT (begin morning nautical twilight, i.e. nautical dawn) and EENT (end evening nautical twilight, i.e. nautical dusk) are used and considered when planning military operations. A military unit may treat BMNT and EENT with heightened security, e.g. by "standing to", in which everyone assumes a defensive position.

 

Astronomical twilight is defined as when the geometric center of the Sun is between 18° and 12° below the horizon.[3][4][2] During astronomical twilight, the sky is dark enough to permit astronomical observation of point sources of light such as stars, except in regions with more intense skyglow due to light pollution, moonlight, auroras, and other sources of light. Some critical observations, such as of faint diffuse items such as nebulae and galaxies, may require observation beyond the limit of astronomical twilight. Theoretically, the faintest stars detectable by the naked eye (those of approximately the sixth magnitude) will become visible in the evening at astronomical dusk, and become invisible at astronomical dawn.

 

Observers within about 48°34' of the Equator can view twilight twice each day on every date of the year between astronomical dawn, nautical dawn, or civil dawn, and sunrise as well as between sunset and civil dusk, nautical dusk, or astronomical dusk. This also occurs for most observers at higher latitudes on many dates throughout the year, except those around the summer solstice. However, at latitudes closer than 8°35' (between 81°25’ and 90°) to either Pole, the Sun cannot rise above the horizon nor sink more than 18° below it on the same day on any date, so this example of twilight cannot occur because the angular difference between solar noon and solar midnight is less than 17°10’.

 

Observers within 63°47'50" of the Equator can view twilight twice each day on every date between the month of the autumnal equinox and the month of vernal equinox between astronomical dawn, nautical dawn, or civil dawn, and sunrise as well as between sunset and civil dusk, nautical dusk, or astronomical dusk, i.e., from September 1 to March 31 of the following year in the Northern Hemisphere and from March 1 to September 30 in the Southern Hemisphere.

 

The nighttime/twilight boundary solar midnight's latitude varies depending on the certain month:

 

In the months of January or July, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 48°54' North or South, because in the months of January or July the Sun's declination is less than 23°06' from the Equator;

 

In the months of February or August, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 54°02' North or South, because in the months of February or August the Sun's declination is less than 17°58' from the Equator;

 

In the months of March or September before the equinoxes, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 63°47' North or South, because in the months of March or September before the equinoxes the Sun's declination is less than 8°13' from the Equator;

 

During the equinoxes, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 72°00' North or South, because during the equinoxes the Sun is crossing the Equator line;

 

In the months of March or September after the equinoxes, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 67°45' North or South, because in the months of March or September after the equinoxes the Sun's declination is less than 4°15' from the Equator;

 

In the months of April or October, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 57°09' North or South, because in the months of April or October the Sun's declination is less than 14°51' from the Equator;

 

In the months of May or November, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 50°03' North or South, because in the months of May or November the Sun's declination is less than 21°57' from the Equator;

 

In the months of June or December, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 48°34' North or South, because in the month of June the Sun crosses the Tropic of Cancer (about 23°26' North) and in the month of December the Sun crosses the Tropic of Capricorn (about 23°26' South).

 

At latitudes greater than about 48°34' North or South, on dates near the summer solstice (June 21 in the Northern Hemisphere or December 21 in the Southern Hemisphere), twilight can last from sunset to sunrise, since the Sun does not sink more than 18 degrees below the horizon, so complete darkness does not occur even at solar midnight. These latitudes include many densely populated regions of the Earth, including the entire United Kingdom and other countries in northern Europe and even parts of central Europe. This also occurs in the Southern Hemisphere, but occurs on December 21. This type of twilight also occurs between one day and the next at latitudes within the polar circles shortly before and shortly after the period of midnight sun. The summer solstice in the Northern Hemisphere is on June 21st, while the summer solstice in the Southern Hemisphere is on December 21st.

 

Civil twilight: between about 60°34' and 65°44' north or south. In the northern hemisphere, this includes the center of Alaska,Iceland, Finland, Sweden, Norway, Faroe Islands and Shetland. In the southern hemisphere this includes parts of the Southern Ocean and the northern tip of the Antarctic Peninsula. When civil twilight lasts all night, this is also referred as a white night.

 

Nautical twilight: between about 54°34' and 60°34' north or south. In the northern hemisphere this includes the center of Alaska, Russia, Canada, Estonia, Latvia, Scotland, Norway, Sweden,Finland, Lithuania, and Denmark. In the southern hemisphere this includes the southernmost point of South America, and Ushuaia in Argentina. When nautical twilight lasts all night, this is also referred as a white night.

 

Astronomical twilight: between about 48°34' and 54°34' north or south. In the northern hemisphere, this includes the center of Isle of Man, Aleutian Islands, United Kingdom, Belarus, Ireland, Netherlands, Poland, Germany, Belgium, Czech Republic, Bellingham, Washington, Orcas Island, Washington, Vancouver, British Columbia, Paris, France, Luxembourg, Guernsey, Ukraine, Slovakia and Hungary. In the southern hemisphere this includes the center of South Georgia and the South Sandwich Islands, Bouvet Island, Heard Island, Falkland Islands. It also includes El Calafate and Río Gallegos in Argentina, and Puerto Natales in Chile. When astronomical twilight lasts all night, this does not constitute a white night. This phenomenon is known as the grey nights, nights when it does not get dark enough for astronomers to do their observations of the deep sky.

 

In Arctic and Antarctic latitudes in wintertime, the polar night only rarely produces complete darkness for 24 hours each day. This can occur only at locations within about 5.5 degrees of latitude of the Pole, and there only on dates close to the winter solstice. At all other latitudes and dates, the polar night includes a daily period of twilight, when the Sun is not far below the horizon. Around winter solstice, when the solar declination changes slowly, complete darkness lasts several weeks at the Pole itself, e.g., from May 11 to July 31 at Amundsen–Scott South Pole Station. North Pole has the experience of this from November 13 to January 29.

 

Solar noon at civil twilight during a polar night: between about 67°24' and 72°34' north or south.

 

Solar noon at nautical twilight during a polar night: between about 72°34' and 78°34' north or south.

 

Solar noon at astronomical twilight during a polar night: between about 78°34' and 84°34' north or south.

 

Solar noon at night during a polar night: between approximately 84°34' and exactly 90° north or south.

 

At latitudes greater than 81°25' North or South, as the Sun's angular elevation difference is less than 18 degrees, twilight can last for the entire 24 hours. This occurs for one day at latitudes near 8°35’ from the Pole and extends up to several weeks the further toward the Pole one goes. This happens both near the North Pole and near the South Pole. The only permanent settlement to experience this condition is Alert, Nunavut, Canada, where it occurs from February 22–26, and again from October 15–19.

 

The duration of twilight depends on the latitude and the time of the year. The apparent travel of the Sun occurs at the rate of 15 degrees per hour (360° per day), but sunrise and sunset happen typically at oblique angles to the horizon and the actual duration of any twilight period will be a function of that angle, being longer for more oblique angles. This angle of the Sun's motion with respect to the horizon changes with latitude as well as the time of year (affecting the angle of the Earth's axis with respect to the Sun).

 

At Greenwich, England (51.5°N), the duration of civil twilight will vary from 33 minutes to 48 minutes, depending on the time of year. At the equator, civil twilight can last as little as 24 minutes. This is true because at low latitudes the Sun's apparent movement is perpendicular to the observer's horizon. But at the poles, civil twilight can be as long as 2–3 weeks. In the Arctic and Antarctic regions, twilight (if there is any) can last for several hours. There is no astronomical twilight at the poles near the winter solstice (for about 74 days at the North Pole and about 80 days at the South Pole). As one gets closer to the Arctic and Antarctic circles, the Sun's disk moves toward the observer's horizon at a lower angle. The observer's earthly location will pass through the various twilight zones less directly, taking more time.

 

Within the polar circles, twenty-four-hour daylight is encountered in summer, and in regions very close to the poles, twilight can last for weeks on the winter side of the equinoxes. Outside the polar circles, where the angular distance from the polar circle is less than the angle which defines twilight (see above), twilight can continue through local midnight near the summer solstice. The precise position of the polar circles, and the regions where twilight can continue through local midnight, varies slightly from year to year with Earth's axial tilt. The lowest latitudes at which the various twilights can continue through local midnight are approximately 60.561° (60°33′43″) for civil twilight, 54.561° (54°33′43″) for nautical twilight and 48.561° (48°33′43″) for astronomical twilight.

 

Winlaton Mill is a village in Tyne and Wear, North East England. It is not to be confused with Winlaton to the northwest which now comprises the southern part of Blaydon. The village is halfway between Gateshead to the northeast and Rowlands Gill to the southwest. Statistically Winlaton Mill is part of the ward of Winlaton and High Spen which contains part of Blaydon, High Spen and other outlying villages. The village is on the A694 which joins the A1 at Swalwell and contains the Red Kite Pub and Restaurant. Winlaton Mill is near the River Derwent which may suggest its name.

 

Tyne and Wear is a ceremonial county in North East England. It borders Northumberland to the north and County Durham to the south, and the largest settlement is the city of Newcastle upon Tyne.

 

The county is largely urbanised. It had a population of 1.14 million in 2021. After Newcastle (300,125) the largest settlements are the city of Sunderland (170,134), Gateshead (120,046), and South Shields (75,337). Nearly all of the county's settlements belong to either the Tyneside or Wearside conurbations, the latter of which also extends into County Durham. Tyne and Wear contains five metropolitan boroughs: Gateshead, Newcastle upon Tyne, Sunderland, North Tyneside and South Tyneside, and is covered by two combined authorities, North of Tyne and North East. The county was established in 1974 and was historically part of Northumberland and County Durham, with the River Tyne forming the border between the two.

 

The most notable geographic features of the county are the River Tyne and River Wear, after which it is named and along which its major settlements developed. The county is also notable for its coastline to the North Sea in the east, which is characterised by tall limestone cliffs and wide beaches.

 

In the late 600s and into the 700s Saint Bede lived as a monk at the monastery of St. Peter and of St. Paul writing histories of the Early Middle Ages including the Ecclesiastical History of the English People.

 

Roughly 150 years ago, in the village of Marsden in South Shields, Souter Lighthouse was built, the first electric structure of this type.

 

The Local Government Act 1888 constituted Newcastle upon Tyne, Gateshead and Sunderland as county boroughs (Newcastle had "county corporate" status as the "County and Town of Newcastle upon Tyne" since 1400). Tynemouth joined them in 1904. Between the county boroughs, various other settlements also formed part of the administrative counties of Durham and of Northumberland.

 

The need to reform local government on Tyneside was recognised by the government as early as 1935, when a Royal Commission to Investigate the Conditions of Local Government on Tyneside was appointed. The three commissioners were to examine the system of local government in the areas of local government north and south of the river Tyne from the sea to the boundary of the Rural District of Castle Ward and Hexham in the County of Northumberland and to the Western boundary of the County of Durham, to consider what changes, if any, should be made in the existing arrangements with a view to securing greater economy and efficiency, and to make recommendations.

 

The report of the Royal Commission, published in 1937, recommended the establishment of a Regional Council for Northumberland and Tyneside (to be called the "Northumberland Regional Council") to administer services that needed to be exercised over a wide area, with a second tier of smaller units for other local-government purposes. The second-tier units would form by amalgamating the various existing boroughs and districts. The county boroughs in the area would lose their status. Within this area, a single municipality would be formed covering the four county boroughs of Newcastle, Gateshead, Tynemouth, South Shields and other urban districts and boroughs.

 

A minority report proposed amalgamation of Newcastle, Gateshead, Wallsend, Jarrow, Felling, Gosforth, Hebburn and Newburn into a single "county borough of Newcastle-on-Tyneside". The 1937 proposals never came into operation: local authorities could not agree on a scheme and the legislation of the time did not allow central government to compel one.

 

Tyneside (excluding Sunderland) was a Special Review Area under the Local Government Act 1958. The Local Government Commission for England came back with a recommendation to create a new county of Tyneside based on the review area, divided into four separate boroughs. This was not implemented. The Redcliffe-Maud Report proposed a Tyneside unitary authority, again excluding Sunderland, which would have set up a separate East Durham unitary authority.

 

The White Paper that led to the Local Government Act 1972 proposed as "area 2" a metropolitan county including Newcastle and Sunderland, extending as far south down the coast as Seaham and Easington, and bordering "area 4" (which would become Tees Valley). The Bill as presented in November 1971 pruned back the southern edge of the area, and gave it the name "Tyneside". The name "Tyneside" proved controversial on Wearside, and a government amendment changed the name to "Tyne and Wear" at the request of Sunderland County Borough Council.

 

Tyne and Wear either has or closely borders two official Met Office stations, neither located in one of the major urban centres. The locations for those are in marine Tynemouth where Tyne meets the North Sea east of Newcastle and inland Durham in County Durham around 20 kilometres (12 mi) south-west of Sunderland. There are some clear differences between the stations temperature and precipitation patterns even though both have a cool-summer and mild-winter oceanic climate.

 

Tyne and Wear contains green belt interspersed throughout the county, mainly on the fringes of the Tyneside/Wearside conurbation. There is also an inter-urban line of belt helping to keep the districts of South Tyneside, Gateshead, and Sunderland separated. It was first drawn up from the 1950s. All the county's districts contain some portion of belt.

 

Although Tyne and Wear County Council was abolished in 1986, several joint bodies exist to run certain services on a county-wide basis. Most notable is the Tyne and Wear Passenger Transport Authority, which co-ordinates transport policy. Through its passenger transport executive, known as Nexus, it owns and operates the Tyne and Wear Metro light rail system, and the Shields ferry service and the Tyne Tunnel, linking communities on either side of the River Tyne. Also through Nexus, the authority subsidises socially necessary transport services (including taxis) and operates a concessionary fares scheme for the elderly and disabled. Nexus has been an executive body of the North East Joint Transport Committee since November 2018.

 

Other joint bodies include the Tyne and Wear Fire and Rescue Service and Tyne & Wear Archives & Museums, which was created from the merger of the Tyne and Wear Archives Service and Tyne and Wear Museums. These joint bodies are administered by representatives of all five of the constituent councils. In addition the Northumbria Police force covers Northumberland and Tyne and Wear.

 

There have been occasional calls for Tyne and Wear to be abolished and the traditional border between Northumberland and County Durham to be restored.

 

Tyne and Wear is divided into 12 Parliamentary constituencies. Historically, the area has been a Labour stronghold; South Shields is the only Parliamentary constituency that has never returned a Conservative Member of Parliament (MP) to the House of Commons since the Reform Act of 1832.

 

Newcastle and Sunderland are known for declaring their election results early on election night. Therefore, they frequently give the first indication of nationwide trends. An example of this was at the 2016 European Union referendum. Newcastle was the first large city to declare, and 50.6% of voters voted to Remain; this proportion was far lower than predicted by experts. Sunderland declared soon after and gave a 62% vote to Leave, much higher than expected. These two results were seen as an early sign that the United Kingdom had voted to Leave.

 

Offshore Group Newcastle make oil platforms. Sage Group, who produce accounting software, are based at Hazlerigg at the northern end of the Newcastle bypass. Northern Rock, which became a bank in 1997 and was taken over by Virgin Money in November 2011, and the Newcastle Building Society are based in Gosforth. The Gosforth-based bakery Greggs now has over 1,500 shops. The Balliol Business Park in Longbenton contains Procter & Gamble research and global business centres and a tax credits call centre for HMRC, and is the former home of Findus UK. The Government National Insurance Contributions Office in Longbenton, demolished and replaced in 2000, had a 1 mile (1.6 km) long corridor.

 

Be-Ro and the Go-Ahead Group bus company are in central Newcastle. Nestlé use the former Rowntrees chocolate factory on the east of the A1. BAE Systems Land & Armaments in Scotswood, formerly Vickers-Armstrongs, is the main producer of British Army tanks such as the Challenger 2. A Rolls-Royce apprentice training site is next door.[18] Siemens Energy Service Fossil make steam turbines at the CA Parsons Works in South Heaton. Sir Charles Parsons invented the steam turbine in 1884, and developed an important local company. Domestos, a product whose main ingredient is sodium hypochlorite, was originated in Newcastle in 1929 by William Handley, and was distributed from the area for many years.

 

Clarke Chapman is next to the A167 in Gateshead. The MetroCentre, the largest shopping centre in Europe, is in Dunston. Scottish & Newcastle was the largest UK-owned brewery until it was bought by Heineken and Carlsberg in April 2008, and produced Newcastle Brown Ale at the Newcastle Federation Brewery in Dunston until production moved to Tadcaster in September 2010. At Team Valley are De La Rue, with their largest banknote printing facility, and Myson Radiators, the second largest in the UK market. Petards make surveillance equipment including ANPR cameras, and its Joyce-Loebl division makes electronic warfare systems and countermeasure dispensing systems such as the AN/ALE-47. Sevcon, an international company formed from a part of Smith Electric, is a world leader in electric vehicle controls. AEI Cables and Komatsu UK construction equipment at Birtley.

 

J. Barbour & Sons make outdoor clothing in Simonside, Jarrow. SAFT Batteries make primary lithium batteries on the Tyne in South Shields. Bellway plc houses is in Seaton Burn in North Tyneside. Cobalt Business Park, the largest office park in the UK, is at Wallsend, on the former site of Atmel, and is the home of North Tyneside Council. Swan Hunter until 2006 made ships in Wallsend, and still designs ships. Soil Machine Dynamics in Wallsend on the Tyne makes Remotely operated underwater vehicles, and its Ultra Trencher 1 is the world's largest submersible robot.

 

The car dealership Evans Halshaw is in Sunderland. The car factory owned by Nissan Motor Manufacturing UK between North Hylton and Washington is the largest in the UK. Grundfos, the world's leading pump manufacturer, builds pumps in Sunderland. Calsonic Kansei UK, formerly Magna, make automotive instrument panels and car trim at the Pennywell Industrial Estate. Gestamp UK make automotive components. Smith Electric Vehicles originated in Washington. The LG Electronics microwave oven factory opened in 1989, closed in May 2004, and later became the site of the Tanfield Group. Goodyear Dunlop had their only UK car tyre factory next to the Tanfield site until its 2006 closure. BAE Systems Global Combat Systems moved to a new £75 million factory at the former Goodyear site in 2011, where they make large calibre ammunition for tanks and artillery.

 

The government's child benefit office is in Washington. Liebherr build cranes next to the Wear at Deptford. The outdoor clothing company Berghaus is in Castletown. Vaux Breweries, who owned Swallow Hotels, closed in 1999. ScS Sofas are on Borough Road. There are many call centres in Sunderland, notably EDF Energy at the Doxford International Business Park, which is also the home of the headquarters of the large international transport company Arriva and Nike UK. Rolls-Royce planned to move their production of fan and turbine discs to BAE Systems' new site in 2016.

Our next visit next was to Grant Burge winery, Barossa Valley September 4, 2013 Australia.

 

Grant Burge is a fifth-generation Barossa Vigneron. Throughout his career, Grant has been one of the most respected and innovative forces in the Australian wine industry. The history of the Burge family and their long association with winemaking in the region can be traced back to March 1855, when noted tailor John Burge immigrated to the Barossa from Hillcot, near Pewsey in Wiltshire, England with his wife Eliza and their two sons. With help from his sons Meshach and Henry, John’s farm flourished with wheat, sheep and viticulture. His eldest son Meshach continued the farming tradition and was a prominent community leader. He married Emma in the early 1900s and they had eight children. First-born Percival established the Wilsford Winery in 1916, beginning the Burge winemaking tradition. Percival had two sons, Noel and Colin, and Colin and his wife Nancy had one son, Grant. Following in the footsteps of his father and forefathers before him, Grant now carries the winemaking tradition into the 21st century.

Family Owned

 

Grant Burge Wines was formed in 1988 by Grant and his wife Helen, and is located in the heart of the Barossa Valley. Continuing the family tradition, Grant and Helen have now brought the sixth generation into the fold. Eldest son Toby is the company’s Vineyard Manager, upholding the premium quality and consistency of fruit produced from the vineyards. Amelia joined the Marketing Department in an assistant role early in 2007, and in late 2008 went out into the world to gain more experience to bring back to the company later on in her career. Trent, the youngest, has been part of the hardworking cellar team at the Illaparra Winery since 2006 and more recently has spent time in the vineyard. All three children share Grant and Helen’s vision to continue this long family tradition of bringing exceptional wines to the world.

 

“I am a romantic, and I have a real sense of my family history, of my father and grandfather, and what they achieved.” Grant Burge

Taken from and for more info: www.grantburgewines.com.au/about-us/

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Photograph taken at an altitude of Thirty nine metres at 08:30am on Friday 24th August 2018, having paid twenty five euros for a trip on the East wing lift up to the highest viewing platform on the Tour Eiffel located at Champ de Mars, 5 Avenue Anatole France, 75007 in Paris, France.

This photograph was taken back on terra firma, beneath the great tower in the grounds of Champ de Mars, 5 Avenue Anatole France, 75007 in Paris, France.

  

The Eiffel Tower was originally designed by Gustave Eiffel and constructed between 1887-1889 as the entrance to the worlds fair in that year. It is now the worlds most visited paid monument, standing 324 metres tall (1,063ft) with three floors and eight lifts and was the tallest building in the world from 1889 to 1930.

     

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Nikon D850 Focal length 24mm. Hand held with Nikkor VR vibration reduction enabled on Normal setting. Shutter speed 1/125s Aperture f/13.0 iso64 RAW (14 bit uncompressed) Image size L 8256 x 5504 FX). Colour space. Adobe RGB. AF-C focus 51 point with 3-D tracking. Manual exposure. Matrix metering. Auto 0 white balance (8030K). Nikon Distortion control on. Vignette control Normal.

  

Nikkor AF-S 24-120mm f/4G ED VR. Phot-R ultra slim 77mm UV filter. Nikon EN-EL15a battery. Matin quick release neckstrap. My Memory 128GB Class 10 SDXC. Lowepro Flipside 400 AW camera bag. Nikon GP-1 GPS module.

  

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LATITUDE: N 48d 51m 29.20s

LONGITUDE: E 2d 17m 34.30s

ALTITUDE: 39.0m

  

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PROCESSED (JPeg) FILE: 21.20MB

  

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PROCESSING POWER:

 

Nikon D850 Firmware versions C 1.01 (16/01/2018) LD Distortion Data 2.017 (20/3/18)

 

HP 110-352na Desktop PC with AMD Quad-Core A6-5200 APU 64Bit processor. Radeon HD8400 graphics. 8 GB DDR3 Memory with 1TB SATA storage. 64-bit Windows 10. Verbatim USB 2.0 1TB desktop hard drive. WD My Passport Ultra 1tb USB3 Portable hard drive. Nikon ViewNX-1 64bit (Version 1.2.11 15/03/2018). Nikon Capture NX-D 64bit (Version 1.4.7 15/03/2018). Nikon Picture Control Utility 2 (Version 1.3.2 15/03/2018). Adobe photoshop Elements 8 Version 8.0 64bit.

   

Respect the Crown

A Japanese Tourist pays her respects at Banzai Cliff

Saipan, Commonwealth of the Northern Mariana Islands

 

From the "Life in the Marianas" Series

 

Best viewed large on dark background.

 

In the final days of the Battle for Saipan (15 June – 9 July 1944) U.S. forces had pushed the Japanese defenders, and civilians, into the northern sector of the island. Rather than being captured by US forces, a large number of civilians, mainly women and children, committed suicide by jumping off Suicide Cliff and Banzai Cliff. Propaganda (and pressure) by the Japanese military had created among the civilian population a sense that suicide was the honourable and desirable solution compared to surrender (which was associated with of torture and rape). Figures on the extent of the mass suicide differ, ranging fro several hundred to almost 20,000.

     A large number of monuments to the dead have been erected, ranging from official monuments to those erected by bereaved family associations. Today, most Japanese tourists passing by will stop and pay their respects to those who died here.

  

Image taken with a Panon WIdelux F7 .—Camera hand-held with custom hand-grip and cable release.—Shot on Kodak Ektar100 film stock. The film was commercially developed in a lab in Garapan (Saipan) and later scanned with an Epson Perfection V700, using Silverfast Negafix software.

  

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Image made EXPLORE on 24 August 2011. Max position: 484

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© Dirk HR Spennemann 2011, All Rights Reserved

Gunditjmara Aboriginal people.

When Robertson the Protector of Aborigines visit Edward Henty at Portland in 1841 he also visited the people around Lake Condah and made notes in his journal of their ingenious eel fishing traps. Like other areas of the Western Districts the Gunditjmara people were sophisticated engineers making woven eel traps from water reeds, building permanent stone shelters and digging canals, stone channels and stone traps to catch the annual spring eel migration downstream to the ocean for breeding. This distinguished them from most other Aboriginal groups in Australia. The richness of wildlife meant they could live semi permanently in one spot. The Gunditjmara lived in a relatively small area between Lake Condah, Mount Eccles and Mount Napier on a volcanic plain riddled with lava flows and lava stones comprising about 100 square kms. The landscape itself was formed about 27,000 years ago after volcanic eruptions by Eccles and Napier. The fish and short finned eel traps here on Darlot Creek are dated to around 8,000 years ago and along with their dams, weirs and channels their engineering works stretched 40 kms. The eels travel to New Caledonia for breeding and return to live in the lakes of Mt Eccles after that. They grow to a metre long and as thick as a man’s arm. Some stonewalls constructed by the Gunditjmara were about 50 metres long. They were built to block particular water channels. Channels were also built at different heights to capture the eels no matter how much water was coming down Darlots Creek. The Gunditjmara supplemented their diet of eels with water birds, ducks, plains turkeys, kangaroos and vegetable foods such as daisy yam and rhizomes of bracken fern. They had not great need to be nomadic here. This was Australia Felix for them too.

 

This ability to harvest eels and other fish annually meant that they modified the landscape, built engineering works, lived here throughout the year and altered their social systems. Although disputed by some, others claim that Gunditjmara people even “owned” particular spots along the creeks and channels giving them a totally different land system to any other Aboriginal groups in Australia. They had hereditary chiefs and a fairly stratified society. And they had permanent stone shelters covered with reeds like thatch and sods of earth to make them rainproof. The shelter walls were only about one metre high and the houses were semi-circular. The dome roof had a wooden structure beneath it to support the weight of sods. The remains of more than 175 houses have been recorded by archaeologists including 145 in one paddock indicating that the Gunditjmara lived in a village like community. But once white pastoralists came in 1840 the end was nigh for the Gunditjmara. They were driven off the land and eventually into Lake Condah Mission. More archaeological surveys now are being conducted on their lands.

 

But before the Gunditjmara went on to Lake Condah Mission they resisted the white pastoralists. The so-called Eumeralla Wars erupted and lasted for around twenty years. Eumeralla was a location just south of Macarthur. Thomas Browne squatted on 50,000 acres here in 1844 on a property which he called Squattelsea Mere but the leasehold was held by Benjamin Boyd. At 17 years of age Browne was just one of the workers or managers on site. Browne began by admiring the Aboriginals but once the sheep flocks were raided he retaliated. With other squatters a number of raids were made and many of the family of Jupiter and Cocknose the local warriors were slaughtered in 1845. But the warriors attacked again and this time it was the homestead where Thomas Browne and others lived and this time the Aboriginals stole flour, tea and even silver spoons. Concerned about his safety Browne then asked for police assistance and they in turn mounted another attack on the followers of Jupiter and Cocknose. The warriors were never seen again and more Aboriginal people were killed. This ended the Eumeralla Wars but surprisingly, especially given that police became involved, there is no official record of this event occurring. Contemporary newspaper reports mention the theft of cattle in 1845 but there was no reference to reprisals or murders. In fact the newspaper went on to lament the lack of police assistance for settlers under threat of Aboriginal attack. Was the story just part of Browne’s vivid literary imagination? Browne left this run in 1856. Thomas Browne went on to write about these times (but not these events) under the pseudonym of Rolf Boldrewood. His most famous book was Robbery Under Arms but he also wrote The Squatter’s Dream and The Home Run. Regardless of the veracity of this particular incident there were plenty of other incidents of resistance and massacre in the Western Districts.

 

Lake Condah Station and Mission 1869-1918.

Lake Condah was discovered in 1841 by Edgar and Thompson two settlers from Hamilton. They called it Lake Condon or Condom which was gradually changed to Condah to avoid confusion. The land here was part of a 35,000-acre pastoral lease taken out by George Coghill in 1843 and sold on to Pybus Cooke in 1849. Nearby his brother-in-law Samuel Winter had Murndal station which he had taken up around 1845. Cooke kept Lake Condah run for most of his life and was known for his excellent treatment and relations with the Gunditjmara people. Partly because of these good relations between black and white the Anglican Mission board selected Lake Condah for an Aboriginal mission. Pybus Cooke donated the land and £2,000 for the erection of an Anglican Church at the Mission but the rest of the land (3,000 acres later reduced to 2,000 acres) came from the government which resumed part of his Lake Condah station in 1867. Cooke died in 1895 and his property was inherited by a son who also inherited Murndal from his uncle. Murndal is one of the great historic homesteads of Australia.

 

The proud and remarkably different Gunditjmara Aboriginal people for good or bad were forced into a strict and severe Anglican mission in 1869. NSW Aboriginal protection officers disappeared in 1850 when Victoria became a separate self-governing state. The Victorian government from 1851 encouraged church mission stations and from 1858 they had a policy of segregating Aboriginal people onto reserves or missions. Victoria only established a Board for the Protection of Aborigines in 1869 when the government starting setting aside land for Aboriginal reserves. By 1874 the Board had control of 50,000 acres. Back in the 1850s the Moravian Mission board in London decided to operate Aboriginal mission to Christianise Aboriginal people in Victoria and the first was at Ebenezer which we visit another day. The Anglican Church joined in too and established Yelta Mission near Mildura in 1855 and Lake Condah in 1869. The Mission was 3 kms from Lake Condah (which is 4kms long and one kms wide) on high ground near Darlots Creek. As it was close to Lake Condah some Gunditjmara people continued trapping eels and using the natural food resources of the lake and Darlots Creek. But generally they were very closely supervised and outside work for other farmers was forbidden. To the north of the Mission was Condah Swamp which is 18 kms long and 2 kms wide. As the winter rains came down Darlots Creek they partially flooded the swamp and filled Lake Condah but importantly they allowed eels to travel downstream in the spring towards the coast. This was when they were trapped by the Gunditjmara people. The eels travelled upstream in late autumn to reproduce.

 

Although it was an Anglican Mission its first serving and very strict supervisor was a Moravian clergyman Rev. Job Francis. Within a few years houses and mission buildings were erected in a quadrangle around the village green. The Mission had a schoolroom, orchard, dairy etc. The church was not built until 1883 and completed in 1885. Its tower stood 75 feet high. Prior to the church opening the schoolroom was used for Sunday services. By 1871 around 80 people lived on the Mission and by the late 1880s around 120 resided here. In 1875 Rev Stahle another disciplinarian of Moravian faith came from Ebenezer Mission near Dimboola to take charge. He stayed on until 1913 just before the Mission closed. He whipped two boys once and he banished seven families from the Mission and refused to give them rations because he disapproved of their behaviour. But he was a stayer and the Aboriginal people eventually respected this and he was mourned greatly by all involved with the mission when he died in Portland. The Gothic St. Marys Church was a Stahle dream although he could not conduct services there because he was not an Anglican! After the government passed the 1886 Act to ban part Aboriginal people from government reserves and Missions the numbers of residents on the Mission declined quickly to around 34 by 1905. Many Gunditjmara moved to nearby towns and returned to attend church weekly. In 1902 the Mission acreage was reduced from 2,000 acres to a mere 850 acres. Stahle retired in 1913 and the last superintendent arrived. Men from the Mission enlisted and fought during World War One. Both Aboriginals and whites resisted the closing of the Mission but it was inevitable. It closed 1918 and the government confirmed this in 1919. Local whites argued for an Aboriginal reserve but most of the land was subdivided for white farmers except for 46 acres which covered the church and village. The church was dynamited in 1957 but the cemetery remains. A project began in 1984 to restore some of the 23 former mission buildings. Around 2,100 acres were returned to local Aboriginal control in 1987. Today they control about 4,000 acres freehold.

  

Respect and humility: a costume for a reverent occasion. May light dawn in a suffering world...

 

( Image owned by the account holder)

By respected architect Robert Macfarlane Cameron, 1896-97; alterations by Cooper and Taylor Architects, 1904. 2-storey, 7-bay near rectangular-plan Jacobean style golf club house. Whitewashed harl; half-timbering at 1st floor; red sandstone ashlar dressings. Red sandstone plinth; timber corbel blocks at 1st floor; overhanging timber bracketed eaves. Red sandstone quoins; predominantly stone mullions at ground; timber mullions at 1st floor. Basket-arched loggia (infilled in bay to left) comprising fluted pilasters and decorative spandrel carving. "ANO D 1896" centred in apex above right.

 

A fine example of a 'Jacobean in harl and half timber' golf club, with fine detailing, massing, use of materials and including a high quality complimentary interior decorative scheme. This large purpose-built golf club is relatively unaltered and has an important historical connection to the history of golf in Scotland.

 

The Royal Burgess Golfing Society of Edinburgh holds claim to being the oldest golfing society in the world, with references to it being instituted in 1735 and has since then forged a rich and colourful part of the history of Edinburgh and the game of golf. The club's members first played golf on Bruntsfield Links and used the Golf Tavern as a makeshift clubhouse.

 

The architect of the Royal Burgess, Robert Macfarlane Cameron, was born in Edinburgh. He was articled to David and John Bryce on 14 September 1875, remaining there as an assistant after completing his apprenticeship. In 1881 he joined the staff of Robert Matheson at the Office of Works as a temporary draughtsman, moving to the Prison Board Architects' Department in 1882.

In respect of Perfectionism.

I don't think I was born a perfectionist, but I know I become one.

I don't remember if as a child I understood or wish to be a perfectionist, but I know, I aimed for perfectionism later in my life. Probably in my very early 20's, I understood I'm able to bring the best of me in a perfect way. The ability and understanding arrived with life itself.

Perfectionism become part of my creation in many fields. (not in all) It become my wish to create perfect, as much as it was possible for me...And a second nature to me, in some subjects.

 

Is it really possible to be a perfectionist in posting in internet.... ???

Unfortunately ONLY SOMETIMES.

Why ??? - If you depend on someone else, only sometimes you can be a perfectionist yourself.

If things are only depend on yourself, you can be a perfectionist.

 

Have yourself a perfect day!!

With my dignity to you!!

Copyrights (c) Nira Dabush.

A little kool aid ish for my standards of "good for you flavored water". The taste reminds me of that old Pepsi Fruit Works cranberry apple. Wimpy is laughing at it because it knows it will never compete with Vitamin water.

 

A friend that works in the biz says that this is, "Coke Consolidated/BYB's answer to Vitaminwater. "

ONLY PERSONAL COMMENTS. NO LOGOS. THANK YOU FOR YOUR UNDERSTANDING.© RESPECT the copyright.

www.flickr.com/photos/yole2008/

 

Kodak, TMX 100asa. Developer Kodak HC 110 1+31 (B) 6 1/2min 20º

 

🔴Leica my point of view.

Wetzlar, Deutschland.

 

Leica-CL 1974 Rangefinder

 

Leica-M 6 TTL 0.72 1998 Rangefinder

 

Leica-M6 TTL 0.85 2001 Rangefinder

www.israelnationalnews.com/News/News.aspx/205842

 

www.israelnationalnews.com/News/News.aspx/205819#.VofebmR...

www.israelnationalnews.com/News/News.aspx/205816#.VoffRGR...

 

Sittingbourne is a large town up from Faversham on the A2, or the old high road.

 

Today it is post industrial, mostly, with a one way system and out of town big box stores.

 

I have seen little of worth in the town when we have passed through. So, Milton Regis was expected to be more of the same.

 

But the ancient borough is full of fine old timber-framed houses, narrow streets, but beyond them there are endless estates full of identical houses.

 

Holy Trinity sits the other side of a busy junction, at the end of a short lane, now used mostly by people visiting the large playing field so their dogs don't crap in their owner's back gardens.

 

Or so it seemed.

 

Urban churches are rarely open for causal visits, so it proved this time. The young folks paiting the parish offices didn't have a key for the church, so could not help.

 

So I made do with snapping the outside of the church and large collection of ancient gravestones, one I learn was connected to the Gunpowder Plot.

 

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The massive 14th century tower grabs attention immediately, but just by the door is a most mysterious headstone which commemorates a man killed by a rocket at an early Guy Fawke`s celebration. Inside, the south aisle is almost as wide as the nave and has a rare rood loft staircase that runs in the thickness of the wall rather than up a spiral staircase. There is little stained glass but the east window, by the firm of Ward and Hughes is rather a masterpiece, with most of the subjects being real portraits – especially the figures of St George and St Uriel. An inscription nearby tells the whole story. At the junction of nave and chancel is a rare benefactions board which is carved to look like a memorial – look out for Faith Hope and Charity. The medieval vestry at the north east corner has an original shuttered window – a rare survival indeed, whilst under the huge tower is a benefactions board recording gifts to dredgermen`s widows. Now you don’t find them very often!

 

www.kentchurches.info/church.asp?p=Milton+Regis

 

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MILTON,

OR, more properly, Middleton, lies the next parish north-westward from Sittingborne, last described, and seems to have taken its name from the Saxon Midletun, a name denoting its situation in the middle part of this county.

 

THE PARISH of Milton is most of it situated on low flat ground, and extends from the high London road as far as the waters of the Swale northward, adjoining to which, the marshes in this parish are both fresh and salt, of a very large extent. In the southern or upper part of the parish, next to the London road, is a small hamlet, called from the soil Chalkwell, in which there are two modern-built houses of the better sort, the lower most of which has a large tan-yard belonging to it; near it there rise some springs, which fill several large ponds, the reservoirs for a corn mill below them, after which they run along the east skirts of the town, which are a continued swamp of watry bogs, into the creek below. The town, antiently called the king's town of Milton, as being part of the antient possessions of the crown, is situated about half a mile from the high London road, at the eastern boundary of the parish, the greatest part of it on the knole of a hill, extending mostly down the east side of it to the head of the creek, which flows north-westward from hence, and at two miles distance, after several meandrings, joins the waters of the Swale. It has a very indifferent character for health, owing both to the badness of the water, and the gross unwholesome air to which it is subject from its watry situation; nor is it in any degree pleasant, the narrow streets, or rather lanes in it, being badly paved, and for the most part inhabited by seafaring persons, fishermen, and oyster-dredgers.

 

Its commodious situation for navigation near the Swale, to which the town then stood much nearer than it does at present, caused it to be frequented by the Danes, in their piratical excursions into this county, particularly in 893, these pirates, who had been ravaging. France and the Low Countries, being distressed for subsistence, turned their thoughts towards England, for the sake of plunder: for this purpose, with one of their fleets, they sailed up to Apledore, and with the other, consisting of about eighty ships, under the command of Hastings their captain, they entered the mouth of the river Thames, and landing in this parish built themselves a fortress or castle here. Asserius writes, anno 892, Hastengus fecit sibi firmissimum oppidum apud Middeltunam. Sax. Chron. anno 893, interpreted, Arcem extruxit. Simon Dunelm, coll. 151, H. Huntingdon, lib. 5, Florence of Worcester, p. 595, and Chron. Malros, Fecit munitionem. Spelman, in his Life of Alfred, says, Dani castra validis operibus communiunt. This fortress was erected at a place called Kemsleydowne, in the marshes, about midway between the town and the mouth of the creek, the scite of which is still visible, and being overgrown with wood and bushes, has obtained the name of Castberough. (fn. 1) It is of a square form, and is surrounded by a high bank thrown up, and a broad ditch. There is a raised causeway, very plainly to be seen, leading from it towards the seashore. From this fortress they not only made their excursions and plundered the neighbouring country, but secured themselves against such power as the king might send against them.

 

This town of Milton being part of the royal demesnes, was a cause of its being destroyed by earl Godwin, who being at variance with Edward the Consessor, came here, with a large force, in the year 1052, and burned this town, then of good condition, to the ground; and afterwards ransacked and spoiled many other of the king's estates throughout the county. After which it does not seem to have been ever restored to its former state.

 

Its condition in the reign of queen Elizabeth may be seen by the survey, made by her order in the 8th year of her reign; by which it appears, that there were then in this town, houses inhabited one hundred and thirty, persons lacking habitations six, landing-places four, one called Fluddmill keye, appertaining to Sir Henry Cheney; the second, Whitlock's key, now the Town key; the third, Reynolds's, now Page's key; and the fourth, Hamond key, appertaining to Thomas Hayward, now Huggins's key; ships and vessels twenty-six, of which twenty were under ten tons; the rest were of twelve, sixteen, and twenty tons; and persons occupied in trade and fishing twenty four.

 

Since which the town of Milton has considerably increased, as well in the number of its houses and inhabitants, as in its wealth and trade. The number of houses at present is about two hundred and thirty, which are supposed to contain about twelve hundred inhabitants.

 

The trade of it chiefly consists in the traffic carrying on weekly at the four wharfs in it, where the corn and commodities of the neighbouring country are shipped for London, and goods of every sort brought back again in return; and in the fishery for oysters, a further account of which will be given hereafter. Besides which, the several mills here do not contribute a little to the benefit of this place; four of these are employed in the grinding of corn, and dressing it into flour; and the fifth, called Perrywinckle mill, was some few years ago applied to the manufacturing of pearl-barley, which used to be imported from Holland; and it was supposed to be the only mill in the kingdom where that article was brought to the same perfection as in Holland, but this manufacture for want of due encouragement has been since discontinued.

 

The town of Milton is governed by a a portreve, who is chosen annually on St. James's day, by the inhabitants of the parish paying church and poor's rates; whose office is, to oversee the market, and preserve good order within the town, and to execute the office of clerk of the market in all matters, within the hundreds of Milton and Marden; he likewise sets the price of all things which come to the keys, or any other creek within the hundred, being such things as head officers in other towns may set the prices on

 

The market, which is a very plentiful one for all sorts of butchers meat, poultry, &c. is held on a Saturday weekly, at the shambles, in the center of the town. Adjoining to them is the market-house, having a clock, and a bell, which is rung not only for the purpose of the market, but for the calling of the parshioners to church, for funerals, and for occasional parish meetings. At a small distance northward from the shambles is a king of court-house, being a very low old-timbered tenement, where the courts of the manor are kept, and other meetings held; at other times it is made use of as the school house; underneath it is the town prison.

 

The school is endowed with the annual sum of nine pounds, an account of which may be seen hereafter, among the charitable benefactions to this parish. The master is appointed by the minister and churchwardens. Nine or ten poor boys are taught to read and write in it.

 

There is a fair, which used to be held on the feast of St. Margaret, July 13, now, by the alteration of the stile, on the 24th of that month, and the two following days.

 

The lands in this parish, near the town, and especially on the lower or northern part of it, are very rich and sertile. Adjoining to these are the marshes, which extend to the waters of the Swale. Below the hill westward there is another streamlet, which having turned a mill near the vicarage, runs on not far distant from the church, and court-lodge, situated about half a mile northward below the present town, near which the former one destroyed by Earl Godwin is supposed to have once stood.

 

In the north-west part of this parish, among the marshes, there is a decoy for wild fowl, the only one, that I know of, in this part of the county. The fowl caught in it, are much esteemed for their size and flavor. Great numbers of them are weekly taken and sent up to London.

 

In this parish, at a small distance northward from Bobbing-place, is a farm called the Quintin farm, which shews that diversion to have been formerly used in it. (fn. 2)

 

THE FISHERY belonging to the manor and hundred of Milton is of very considerable account. It seems to have been granted by king John, by his charter, in his 7th year, to the abbot and convent of Faversham, by the description of the fisheries of Milton, which the men of Seasalter then held by the yearly rent of twenty shillings, payable at his manor of Milton, and by doing therefrom the customs and service which were wont to be to it.

 

King Edward III. in his 4th year, confirmed this grant, as did king Henry VI. and this fishery remained part of the possessions of the abbey till its dissolution, in the 30th year of Henry VIII. when it was surrendered up into the king's hands, together with all its possessions.

 

After which, the fee simple of this fishery remained with the manor in the hands of the crown, till the 10th year of king Charles I. when it was passed away, with it, by the words recited in the grant then made of the manor, to Sir Ed. Browne and Christ. Favell, as will be more fully mentioned below; after which, James Herbert, esq. coming into the possession of it, by the settlement of it from his father Philip, earl of Pembroke, he in the 26th year of king Charles II. obtained a fresh grant of this fishery, against which there was a quo warranto brought in the reign of queen Anne, on a petition of the fishermen of Rochester and Stroud, to shew by what authority they, the grantees, kept courts within their manor of Milton, and restrained the fishermen of those and the adjacent towns, from fishing and dredging for oysters within this hundred and manor: but on a trial had at bar, a verdict was given in his favor. Since which it has continued down, in like manner as the manor of Milton, to the right hon. Philip, viscount Wenman, and Mrs. Anne Herbert, who are at this time proprietors of this fishery, together with the manor.

 

The company of Fishermen, or Dredgers, of this fishery, hold it by lease from the owners of the manor, at the yearly rent of one hundred pounds and four bushels of oysters. They are governed by their particular officers, under certain rules or bye-laws, made by antient custom at the court baron of the manor. There are now about one hundred and forty freemen belonging to it.

 

The oysters produced from these grounds, within the limits of this fishery, are usually called Milton Natives, and are esteemed the finest and richest flavored of any in Europe. They are supposed to be the same that Juvenal particularly describes, in his fourth satire, as being reckoned a delicacy even in his time, in these words, satire iv. l. 144:

 

— Rutupinove edita fundo Ostrea, callebat primo deprendere morsu.

 

The sum usually returned for these oysters is from 3000l. to 7000l. per annum. The Dutch have been supposed by many, to have engrossed this article of luxury; but they expend but a very small part of the above sums, and sometimes none, for the space of seven years together.

 

IN THE WESTERN PART of this parish there are several hundred acres of coppice-wood, which are adjoining to a much larger tract of the like sort, extending southward almost as far as Binbury pound, on the west side of Stockbury-valley, for the space of near five miles. These woods, especially those in and near this parish, are noted for the great plenty of chesnut stubs interspersed promiscuously throughout them, which, from the quick and strait growth of this king of wood, makes them very valuable. These are so numerous in them, as to give name to most of these woods near Milton, which, besides their particular names to each of them, are usually called by the general name of Chesnut-woods. And in the presentment made of the customs of the manor of Milton in 1575, it is mentioned, that the occupiers of the three mills holden of the manor should gather yearly for the lord of it nine bushels of chestenottes, in Chestnott wood, or pay eighteen-pence by the year to the queen, who then had the manor in her own hands, and was possessed of three hundred acres of chesnut wood within this hundred.

 

¶These chesnuts are undoubtedly the indigenuous growth of Britain, planted by the hand of nature. They are interspersed throughout the whole tract, without any form or regularity, and are many of them, by their appearance, of great age; and by numbers of them, which now seem almost worn out and perishing, being made use of as the termini or boundaries, as well of private property as of parishes, it is plain they were first pitched upon, in preference to others, for that purpose, as being the largest and most antient ones of any then existing; and as these are hardly ever cut down or altered, they must have stood sacred to this use from the first introduction of private property into this kingdom, and the first division of it into parishes. Four letters were printed in 1771, after having been read before the Royal Society, two of which were written by Dr. Ducarel, and the other two by Mr. Thorpe and Mr. Hasted, to prove that chesnut-trees were the indigenous growth of this kingdom, in answer to an idea of the hon. Daines Barrington, who had a wish to establish a contrary opinion.

 

DR. PLOT says, that Herba Britannica, which Twyne and Johnson think to be bistort, Trisolium acetosum, or Oxys; Empetron, quæ est petrafindula Britanniæ prope peculiaris, and Crocus, were found at Milton by Scribonius Largus, when he came into Britain with the emperor Claudius. And he further says, that Crocus sativus, saffron, was heretofore sown and gathered (as now at Walden, in Essex) at Milton, and quotes for his authority, a manuscript rental of the manor of Milton, in the library of Christ-church, Canterbury.

 

MILTON is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Sittingborne.

 

The church is dedicated to the Holy Trinity. It is a large handsome building, consisting of two isles and two chancels, the southernmost of which belongs to the manor of Northwood. It has a well built tower at the west end, in which are five bells. In this church, among others, were formerly the arms of Barry, Diggs, Finch, of the Five Ports, of Norwood and Norton, with their several crests, trophies, and banners; of Marten quartering Boteler; one coat, Barry, argent and azure, on a canton of the first, a bird of the second; Argent, three bends azure, within a bordure, eight mullets; Gules, a fess or, between three mullets, argent; and in one of the windows, a man kneeling, with a coat of arms, Six lions rampant, three and three, and underneath, Orate paia Guliel Savage Armigi.

 

Mauricius ap John, rector of St. George's, in Exeter, was buried in the choir of this church, as appears by his will, anno 1499.

 

In the year 1070, being the 5th year of his reign, William the Conqueror gave to the abbot and convent of St. Augustine, the church of Middelton, and the tenths of all the products accruing from that manor, and the tenths of all its appurtenances, of the land, wood, meadows, and water, excepting the tenths of honey, and rent paid in money. (fn. 12)

 

Pope Lucius XI. in 1144, at the petition of abbot Hugh de Trottesclive, confirmed the annual pension of ten marcs from this church to that abbey.

 

In 1168, the conventual church of St. Augustine was the greatest part of it burnt; on which account this church was allotted to the sacristy there, for the repair of it. (fn. 13) But they did not keep it long, for in 1178, at the king's instance, they gave it up, and lost all property both in the church, and the advowson of it. A composition was entered into between the archbishop and the abbot in 1182, concerning the privileges and exemptions of the latter; when it was agreed, that the archdeacon, or his official, should receive his accustomed dues and procurations from the churches of St. Augustine, excepting those of Minster, Northborne, and Chistelet, and from this church likewise, when the monks should again get possession of the appropriation of it.

 

Four years after which, the abbot demised to the prioress of St. Sexburg of Shepey, the tiches which his monastery possessed, in right of this church, in Bobbing, at the yearly rent of ten shillings, on condition that all housekeepers, which should be on the estates from which they arose, should yearly repair to this the mother church, with their oblations, on Christmas-day, the Purification, and Easter day. And in 1188, the abbot demised to the prioress there, the tenths of Westlonde, within her parish, for the rent of fourteen shillings, payable yearly to the sacrist of St. Augustine.

 

About the year 1198, the abbot and convent recovered this church, which was then become vacant by the death of one Franco, the person to whom they had given it up, at the instance of king Henry. But they had kept it but a small time, before the archbishop disturbed them in their possession of it. However, by the mediation of mutual friends, and at the king's request, that he would not molest them in their appropriation of it; he out of respect to the king, ratified this church to them, to be possessed by them for ever. (fn. 14)

 

There was a pension of forty shillings payably yearly from this church, with the chapel belonging to it, to the above monastery, which, with the other pensions from their several churches, was given up by agreement in 1242, for a compensation out of the profits of the church of Preston.

 

The abbot and convent, among the extensive privileges from the papal see, had obtained an exemption from all archiepiscopal authority, and about the year 1295 made an institution of several new deanries, and apportioned the several churches belonging to his monastery, to each of them, according to their vicinity; one of these was the deanry of Lenham, in which this church was included. This raised great contests with the several archbishops, and after more than five years altercation, the abbot was stripped of these exemptions, and was declared, by the pope's bull, to be subject to the archbishop's jurisdiction, in like manner as before; which entirely dissolved these new deanries, and that of Lenham among them. (fn. 15)

 

Notwithstanding the abbot and convent seem to have held the appropriation of this church almost from held the appropriation of this church almost from the first grant of it, and though there had been vicars instituted to it long before this time, for Robert de Wikes, who stiles himself vicar of Middelton, by his deed in 1247, granted seven deywerks of land, with the houses built on it, for the habitation of the vicar of Middelton, for the time being; and the abbot and convent had in 1286, assigned a portion for the maintenance of the vicar here; yet there does not appear to have been any regular endowment of a vicarage to it, till the reign of king Edward III. when archbishop Stratford, in 1345, anno 20 Edward III. by his instrument, decreed, that the vicar of the church of Middelton, and his successors, should have the usual mansion of the vicarage, with the garden adjoining to it, together with one acre of the glebe of the same; and that he should have, in the name of the vicarage, all manner of oblations in the church of Middelton, and in all places, situated within the bounds and limits or titheable places of it; and that they should have in the name of the vicarage, all tithes of sylva cædua, wool, lambs, calves, pigs, ducks, geese, swans, pidgeons, cheese, milk-meats, herbage, apples, pears, and other fruit, growing in gardens and orchards, pulse, flax, hemp, eggs, rushes, merchandizes, and of all mills built, or which might in future be built, within the bounds and limits or titheable places of the church, and all other small tithes whatsoever belonging to it, and all legacies left in future to it, which the rectors or vicars of it might of right or custom take; also, that the vicars, in right of the vicarage, should have of the religious, the annual pension of 4s. (fn. 16) sterling, one seam or quarter of corn, and three quarters or seams of barley, on the feast of St. Michael, at Middelton, by them to be yearly paid, on pain of the sequestration of the fruits and profits of the church, belonging to the religious, to be laid on as often and whenever they should cease in the payment of the pension or barley, or should not pay either of them in the time above-mentioned.

 

But that the vicars should undergo the burthen of serving by themselves, or some other fit priest, the church in divine services, in the finding of one lamp, to burn before the altar of St. Mary there, and the ministering of bread, wine, lights, and other things, which should be necessary for the celebration of divine rights in the church. The burthen likewise of the payment of tenths and other impositions, whenever they might be imposed on the English church, or incumbent on the church, for the taxation of twelve marcs, beyond the burthens allotted to the religious underneath, they should undergo at their own costs and expences.

 

But the burthen of the reparation and rebuilding of the chancel of the church, both within and without, and also the finding and repairing of books and vestments, and ornaments of the church, which were wont or ought of right or custom, to be found and repaired by the rectors of churches, and all other burthens, ordinary and extraordinary, incumbent on the church, the religious should undergo and acknowledge for ever, &c. (fn. 17)

 

The church and vicarage, after this, remained part of the possessions of the monastery, till the final dissolution of it, in the 30th year of Henry VIII. when it was, with all its revenues, surrendered up into the king's hands, who by his dotation-charter, in his 33d year, settled both the appropriation of this church, and the advowson of the vicarage, among other premises, on his new-founded dean and chapter of Christchurch, Canterbury, with whom the inheritance of the parsonage still remains, the interest in the lease of it being now in the heirs of John Cockin Sole, esq. deceased, but the advowson of the vicarage the dean and chapter retain in their own hands, and are the present patrons of it.

 

The vicarage of Milton is valued in the king's books at 13l. 2s. 6d. and the yearly tenths at 1l. 6s. 3d.

 

¶In 1578, there were here, dwelling-houses on hundred and eight, communicants three hundred and seventy-four. In 1640 this vicarage was valued at eighty pounds. Communicants five hundred and twenty-nine.

 

The antient annual pension of four shillings, one quarter of wheat, and three quarters of barley, stipulated to be paid by the religious as before-mentioned, still continues to be paid by the lessee of the parsonage, by the covenants of his lease.

 

The agreement made between the prior of the brethren of the hospital of St. John of Jersalem and the abbot and convent of St. Augustine, about king Henry the IId.'s reign, that whenever their chapel of Rodmersham should be dedicated, and the cemetery consecrated, they would diminish by it none of the mother church of Middleton's rights; has already been more fully mentioned in the account of that parish before. (fn. 18)

 

www.british-history.ac.uk/survey-kent/vol6/pp163-192

Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.

 

Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.

 

Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.

 

ETYMOLOGY AND OTHER NAMES

Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.

 

The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).

 

Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).

 

A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".

 

In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.

 

In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.

 

ICONOGRAPHY

Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.

 

Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.

 

The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.

 

COMMON ATTRIBUTES

Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.

 

Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.

 

VAHANAS

The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.

 

Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.

 

The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.

 

ASSOCIATIONS

 

OBSTACLES

Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."

 

Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.

 

BUDDHI (KNOWLEDGE)

Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".

 

AUM

Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:

 

(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).

 

Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.

 

FIRST CHAKRA

According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".

 

FAMILY AND CONSORTS

Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.

 

The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.

 

Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.

 

The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.

 

WOSHIP AND FESTIVALS

Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.

 

Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).

 

Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.

 

Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."

 

GANESH CHATURTI

An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.

 

TEMPLES

In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.

 

There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.

 

T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.

 

RISE TO PROMINENCE

 

FIRST APEARANCE

Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:

 

What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.

 

POSSIBLE INFLUENCES

Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:

 

In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.

 

Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."

 

One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.

 

A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.

 

First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).

 

VEDIC AND EPIC LITERATURE

The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .

 

Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".

 

Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.

 

PURANIC PERIOD

Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.

 

In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:

 

Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.

 

Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.

 

SCRIPTURES

Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.

 

The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.

 

R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.

 

BEYOND INDIA AND HINDUISM

Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.

 

Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.

 

Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.

 

Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.

 

Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.

 

The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.

 

WIKIPEDIA

John Mac Giolla Phádraig Leisen

Laurie Sigel

 

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