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Tim Van Laere Gallery is pleased to present Let’s Go! a group exhibition presenting works by Bram Demunter, Jean Dubuffet, Kati Heck, Leiko Ikemura, Stanislava Kovalcikova, Friedrich Kunath, Jonathan Meese, Albert Oehlen, Tobias Pils, Tal R, Ben Sledsens, Ettore Spaletti, Dennis Tyfus, Rinus Van de Velde, Inès Van den Kieboom, Henk Visch, and Franz West.
While solo exhibitions allow you to fully enter the world of one artist and give you a glimpse of what the world looks like according to that artist, a group show offers different windows and pathways to various points of view and ways of seeing. It’s for this reason group shows are a vital part of the gallery’s program. By combining works from different artists in all kinds of media, the inner dialogue between the artist and his/her work is brought to a larger table, where its meaning gets challenged and debated by the surrounding works. It makes for an open dialogue where universal truths rise to the front and are brought to the surface of each one of the works presented in the exhibition space. The decision of the gallery to curate the show not only with contemporary artists but to also include modern artists, testifies to the determination the gallery has to pave new pathways to foster new dialogues and share these dialogues with the public. Choosing to curate group shows with cross-pollination in media, genres, and generations, can create new ways in art and expand the existing dialogue of the works which inspires new styles, and different ways of creating and rethinking our ways of seeing.
On the one hand, the title of the show, Let’s Go!, reflects on the gallery’s belief in art and its strength to overcome almost everything. It’s a phrase that leaves no room for doubt and proclaims its strong faith in art to the public, inviting them to join the party. On the other hand, the phrase also refers to the process of the artist. Each one of these artists knows how to surrender to their work. They have allowed art to fully consume their life and take a vital part in their existence. They allow the work to speak for itself. Therefore the gallery chose to respect this inner attitude of the works and place them in dialogue as such. They don’t need a thematic alibi to start up new conversations, they just need to be presented as intended by the artist to enter the public’s consciousness.
Tim Van Laere Gallery presenteert Let's Go! een groepstentoonstelling met werk van Bram Demunter, Jean Dubuffet, Kati Heck, Leiko Ikemura, Stanislava Kovalcikova, Friedrich Kunath, Jonathan Meese, Albert Oehlen, Tobias PiIs, Tal R, Ben Sledsens, Ettore Spaletti, Dennis Tyfus, Rinus Van de Velde, Inès Van den Kieboom, Henk Visch en Franz West.
Terwijl solotentoonstellingen de wereld van een kunstenaar tonen en een glimp laten zien van hoe de wereld er volgens die kunstenaar uitziet, biedt een groepstentoonstelling verschillende vensters en wegen naar verschillende gezichtspunten en manieren van kijken. Om die reden maken groepstentoonstellingen een essentieel onderdeel uit van het programma van de galerie. Door werken van verschillende kunstenaars in allerlei media te combineren, wordt de innerlijke dialoog tussen de kunstenaar en zijn/haar werk naar een groter forum gebracht, waar de betekenis ervan wordt uitgedaagd en besproken door de omringende werken. Het zorgt voor een open dialoog waarbij universele waarheden naar voren komen en aan de oppervlakte worden gebracht van elk van de werken die in de tentoonstelling worden gepresenteerd. De keuze van de galerie om de tentoonstelling niet alleen met hedendaagse kunstenaars samen te stellen, maar ook met moderne kunstenaars, getuigt van de vastberadenheid van de galerie om nieuwe wegen te banen en nieuwe dialogen te bevorderen en die dialogen met het publiek te delen. Door groepstentoonstellingen te cureren met kruisbestuiving in media, genres en generaties, kunnen nieuwe wegen in de kunst gecreëerd worden en kan de bestaande dialoog van de werken uitgebreid worden. Dit inspireert tot nieuwe stijlen en verschillende manieren om te creëren en het heroverwegen van onze manier van kijken.
Enerzijds weerspiegelt de titel van de tentoonstelling, Let's Go!, het geloof van de galerie in kunst en haar kracht om bijna alles te overwinnen. Het is een zin die geen ruimte laat voor twijfel en haar sterke geloof in kunst verkondigt aan het publiek en hen uitnodigt om mee te feesten. Anderzijds verwijst de zin ook naar het proces van de kunstenaar. Elk van deze kunstenaars weet zich over te geven aan hun werk. Zij hebben toegestaan dat de kunst hun leven volledig in beslag neemt en een vitale rol speelt in hun bestaan. Zij laten het werk voor zichzelf spreken. Daarom heeft de galerie ervoor gekozen deze innerlijke attitude van de werken te respecteren en ze als zodanig in dialoog te plaatsen. Ze hebben geen thematisch alibi nodig om nieuwe gesprekken op gang te brengen, ze hoeven alleen maar gepresenteerd te worden zoals de kunstenaar het bedoeld heeft om het bewustzijn van het publiek binnen te dringen.
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Photograph taken at an altitude of Fifty three metres on Friday 29th January 2021 at 09:40am on a cold but beautiful winter morning in January of an adult Female House sparrow (Passer Domesticus) off Chessington Avenue in Bexleyheath, Kent.
The house sparrow is found in most parts of the world and differs from it's close relative the Tree sparrow, the female having a yellowish beak and black and grey stripe over the eye.
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Nikon D850 Focal length 600mm Shutter speed: 1/640s Aperture f/6.3 iso1000 Image area FX (36 x 24) NEF RAW L (8256 x 5504). NEF RAW L (14 bit uncompressed) Image size L (8256 x 5504 FX). Focus mode AF-C focus. AF-C Priority Selection: Release. Nikon Back button focusing enabled. AF-S Priority selection: Focus. 3D Tracking watch area: Normal 55 Tracking points.AF-Area mode single point & 73 point switchable. Exposure mode: Manual exposure mode. Matrix metering. Auto ISO sensitivity: 1000 ISO White balance on: Auto1. Colour space: RGB. Actve D-lighting: Normal. Vignette control: Normal. Picture control: Auto (Sharpening A +1/Clarity A+1)
Sigma 60-600mm f/4.5-6.3DG OS HSM SPORTS. Lee SW150 MKI filter holder with MK2 light shield and custom made velcro fitting for the Sigma lens. Lee SW150 circular polariser glass filter.Lee SW150 Filters field pouch.Nikon GP-1 GPS module. Hoodman HEYENRG round eyepiece oversized eyecup.Mcoplus professional MB-D850 multi function battery grip 6960.Two Nikon EN-EL15a batteries (Priority to battery in Battery grip). Black Rapid sport quick release neckstrap. My Memory 128GB Class 10 SDXC 80MB/s card. Lowepro Flipside 400 AW camera bag.
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Kashgar is an oasis city with an approximate population of 350,000. It is the westernmost city in China, located near the border with Tajikistan and Kyrgyzstan. Kashgar has a rich history of over 2,000 years and served as a trading post and strategically important city on the Silk Road between China, the Middle East, and Europe. Kashgar is part of the China–Pakistan Economic Corridor.
Located historically at the convergence point of widely varying cultures and empires, Kashgar has been under the rule of the Chinese, Turkic, Mongol, and Tibetan empires. The city has also been the site of an extraordinary number of battles between various groups of people on the steppes.
Now administered as a county-level unit of the People's Republic of China, Kashgar is the administrative centre of its eponymous prefecture in the Xinjiang Uyghur Autonomous Region which has an area of 162,000 square kilometres and a population of approximately 3.5 million. The city's urban area covers 15 km2, though its administrative area extends over 555 km2.
NAME
The modern Chinese name is 喀什 (Kāshí), a shortened form of the longer and less-frequently used (simplified Chinese: 喀什噶尔; traditional Chinese: 喀什噶爾; pinyin: Kāshígé’ěr; Uyghur: قەشقەر). Ptolemy (AD 90-168), in his Geography, Chapter 15.3A, refers to Kashgar as “Kasi”. Its western and probably indigenous name is the Kāš ("rock"), to which the East Iranian -γar ("mountain"); cf. Pashto and Middle Persian gar/ġar, from Old Persian/Pahlavi girīwa ("hill; ridge (of a mountain)") was attached. Alternative historical Romanizations for "Kashgar" include Cascar and Cashgar.
Non-native names for the city, such as the old Chinese name Shule 疏勒 and Tibetan Śu-lig may have originated as an attempts to transcribe the Sanskrit name for Kashgar, Śrīkrīrāti ("fortunate hospitality")
Variant transcriptions of the official Uyghur: يېڭىشەھەر include: K̂äxk̂är or Kaxgar, as well as Jangi-schahr, Kashgar Yangi Shahr, K’o-shih-ka-erh, K’o-shih-ka-erh-hsin-ch’eng, Ko-shih-ka-erh-hui-ch’eng, K’o-shih-ko-erh-hsin-ch’eng, New Kashgar, Sheleh, Shuleh, Shulen, Shu-lo, Su-lo, Su-lo-chen, Su-lo-hsien, Yangi-shaar, Yangi-shahr, Yangishar, Yéngisheher, Yengixəh̨ər and Еңишәһәр.
HISTORY
HAN DYNASTY
The earliest mention of Kashgar occurs when a Chinese Han dynasty envoy traveled the Northern Silk Road to explore lands to the west.
Another early mention of Kashgar is during the Former Han (also known as the Western Han dynasty), when in 76 BC the Chinese conquered the Xiongnu, Yutian (Khotan), Sulei (Kashgar), and a group of states in the Tarim basin almost up to the foot of the Tian Shan range.
Ptolemy speaks of Scythia beyond the Imaus, which is in a “Kasia Regio”, probably exhibiting the name from which Kashgar and Kashgaria (often applied to the district) are formed. The country’s people practised Zoroastrianism and Buddhism before the coming of Islam.
In the Book of Han, which covers the period between 125 BC and 23 AD, it is recorded that there were 1,510 households, 18,647 people and 2,000 persons able to bear arms. By the time covered by the Book of the Later Han (roughly 25 to 170 AD), it had grown to 21,000 households and had 3,000 men able to bear arms.
The Book of the Later Han provides a wealth of detail on developments in the region:
"In the period of Emperor Wu [140-87 BC], the Western Regions1 were under the control of the Interior [China]. They numbered thirty-six kingdoms. The Imperial Government established a Colonel [in charge of] Envoys there to direct and protect these countries. Emperor Xuan [73-49 BC] changed this title [in 59 BC] to Protector-General.
Emperor Yuan [40-33 BC] installed two Wuji Colonels to take charge of the agricultural garrisons on the frontiers of the king of Nearer Jushi [Turpan].
During the time of Emperor Ai [6 BC-AD 1] and Emperor Ping [AD 1-5], the principalities of the Western Regions split up and formed fifty-five kingdoms. Wang Mang, after he usurped the Throne [in AD 9], demoted and changed their kings and marquises. Following this, the Western Regions became resentful, and rebelled. They, therefore, broke off all relations with the Interior [China] and, all together, submitted to the Xiongnu again.
The Xiongnu collected oppressively heavy taxes and the kingdoms were not able to support their demands. In the middle of the Jianwu period [AD 25-56], they each [Shanshan and Yarkand in 38, and 18 kingdoms in 45], sent envoys to ask if they could submit to the Interior [China], and to express their desire for a Protector-General. Emperor Guangwu, decided that because the Empire was not yet settled [after a long period of civil war], he had no time for outside affairs, and [therefore] finally refused his consent [in AD 45].
In the meantime, the Xiongnu became weaker. The king of Suoju [Yarkand], named Xian, wiped out several kingdoms. After Xian’s death [c. AD 62], they began to attack and fight each other. Xiao Yuan [Tura], Jingjue [Cadota], Ronglu [Niya], and Qiemo [Cherchen] were annexed by Shanshan [the Lop Nur region]. Qule [south of Keriya] and Pishan [modern Pishan or Guma] were conquered and fully occupied by Yutian [Khotan]. Yuli [Fukang], Danhuan, Guhu [Dawan Cheng], and Wutanzili were destroyed by Jushi [Turpan and Jimasa]. Later these kingdoms were re-established.
During the Yongping period [AD 58-75], the Northern Xiongnu forced several countries to help them plunder the commanderies and districts of Hexi. The gates of the towns stayed shut in broad daylight."
And, more particularly in reference to Kashgar itself, is the following record:
"In the sixteenth Yongping year of Emperor Ming 73, Jian, the king of Qiuci (Kucha), attacked and killed Cheng, the king of Shule (Kashgar). Then he appointed the Qiuci (Kucha) Marquis of the Left, Douti, King of Shule (Kashgar). ‹See TfD›
In winter 73, the Han sent the Major Ban Chao who captured and bound Douti. He appointed Zhong, the son of the elder brother of Cheng, to be king of Shule (Kashgar). Zhong later rebelled. (Ban) Chao attacked and beheaded him."
THE KUSHANS
The Book of the Later Han also gives the only extant historical record of Yuezhi or Kushan involvement in the Kashgar oasis:
"During the Yuanchu period (114-120) in the reign of Emperor, the king of Shule (Kashgar), exiled his maternal uncle Chenpan to the Yuezhi (Kushans) for some offence. The king of the Yuezhi became very fond of him. Later, Anguo died without leaving a son. His mother directed the government of the kingdom. She agreed with the people of the country to put Yifu (lit. “posthumous child”), who was the son of a full younger brother of Chenpan on the throne as king of Shule (Kashgar). Chenpan heard of this and appealed to the Yuezhi (Kushan) king, saying:
"Anguo had no son. His relative (Yifu) is weak. If one wants to put on the throne a member of (Anguo’s) mother’s family, I am Yifu’s paternal uncle, it is I who should be king."
The Yuezhi (Kushans) then sent soldiers to escort him back to Shule (Kashgar). The people had previously respected and been fond of Chenpan. Besides, they dreaded the Yuezhi (Kushans). They immediately took the seal and ribbon from Yifu and went to Chenpan, and made him king. Yifu was given the title of Marquis of the town of Pangao [90 li, or 37 km, from Shule].
‹See TfD›
Then Suoju (Yarkand) continued to resist Yutian (Khotan), and put themselves under Shule (Kashgar). Thus Shule (Kashgar), became powerful and a rival to Qiuci (Kucha) and Yutian (Khotan)."
However, it was not very long before the Chinese began to reassert their authority in the region:
“In the second Yongjian year (127), during Emperor Shun’s reign, Chenpan sent an envoy to respectfully present offerings. The Emperor bestowed on Chenpan the title of Great Commandant-in-Chief for the Han. Chenxun, who was the son of his elder brother, was appointed Temporary Major of the Kingdom. ‹See TfD›
In the fifth year (130), Chenpan sent his son to serve the Emperor and, along with envoys from Dayuan (Ferghana) and Suoju (Yarkand), brought tribute and offerings.”
From an earlier part of the same text comes the following addition:
“In the first Yangjia year (132), Xu You sent the king of Shule (Kashgar), Chenpan, who with 20,000 men, attacked and defeated Yutian (Khotan). He beheaded several hundred people, and released his soldiers to plunder freely. He replaced the king [of Jumi] by installing Chengguo from the family of [the previous king] Xing, and then he returned.”[38]
Then the first passage continues:
“In the second Yangjia year (133), Chenpan again made offerings (including) a lion and zebu cattle. ‹See TfD›
Then, during Emperor Ling’s reign, in the first Jianning year, the king of Shule (Kashgar) and Commandant-in-Chief for the Han (i.e. presumably Chenpan), was shot while hunting by the youngest of his paternal uncles, Hede. Hede named himself king.
‹See TfD›
In the third year (170), Meng Tuo, the Inspector of Liangzhou, sent the Provincial Officer Ren She, commanding five hundred soldiers from Dunhuang, with the Wuji Major Cao Kuan, and Chief Clerk of the Western Regions, Zhang Yan, brought troops from Yanqi (Karashahr), Qiuci (Kucha), and the Nearer and Further States of Jushi (Turpan and Jimasa), altogether numbering more than 30,000, to punish Shule (Kashgar). They attacked the town of Zhenzhong [Arach − near Maralbashi] but, having stayed for more than forty days without being able to subdue it, they withdrew. Following this, the kings of Shule (Kashgar) killed one another repeatedly while the Imperial Government was unable to prevent it.”
THREE KINGDOMS TO THE SUI
These centuries are marked by a general silence in sources on Kashgar and the Tarim Basin.
The Weilüe, composed in the second third of the 3rd century, mentions a number of states as dependencies of Kashgar: the kingdom of Zhenzhong (Arach?), the kingdom of Suoju (Yarkand), the kingdom of Jieshi, the kingdom of Qusha, the kingdom of Xiye (Khargalik), the kingdom of Yinai (Tashkurghan), the kingdom of Manli (modern Karasul), the kingdom of Yire (Mazar − also known as Tágh Nák and Tokanak), the kingdom of Yuling, the kingdom of Juandu (‘Tax Control’ − near modern Irkeshtam), the kingdom of Xiuxiu (‘Excellent Rest Stop’ − near Karakavak), and the kingdom of Qin.
However, much of the information on the Western Regions contained in the Weilüe seems to have ended roughly about (170), near the end of Han power. So, we can’t be sure that this is a reference to the state of affairs during the Cao Wei (220-265), or whether it refers to the situation before the civil war during the Later Han when China lost touch with most foreign countries and came to be divided into three separate kingdoms.
Chapter 30 of the Records of the Three Kingdoms says that after the beginning of the Wei Dynasty (220) the states of the Western Regions did not arrive as before, except for the larger ones such as Kucha, Khotan, Kangju, Wusun, Kashgar, Yuezhi, Shanshan and Turpan, who are said to have come to present tribute every year, as in Han times.
In 270, four states from the Western Regions were said to have presented tribute: Karashahr, Turpan, Shanshan, and Kucha. Some wooden documents from Niya seem to indicate that contacts were also maintained with Kashgar and Khotan around this time.
In 422, according to the Songshu, ch. 98, the king of Shanshan, Bilong, came to the court and "the thirty-six states in the Western Regions" all swore their allegiance and presented tribute. It must be assumed that these 36 states included Kashgar.
The "Songji" of the Zizhi Tongjian records that in the 5th month of 435, nine states: Kucha, Kashgar, Wusun, Yueban, Tashkurghan, Shanshan, Karashahr, Turpan and Sute all came to the Wei court.
In 439, according to the Weishu, ch. 4A, Shanshan, Kashgar and Karashahr sent envoys to present tribute.
According to the Weishu, ch. 102, Chapter on the Western Regions, the kingdoms of Kucha, Kashgar, Wusun, Yueban, Tashkurghan, Shanshan, Karashahr, Turpan and Sute all began sending envoys to present tribute in the Taiyuan reign period (435-440).
In 453 Kashgar sent envoys to present tribute (Weishu, ch. 5), and again in 455.
An embassy sent during the reign of Wencheng Di (452-466) from the king of Kashgar presented a supposed sacred relic of the Buddha; a dress which was incombustible.
In 507 Kashgar, is said to have sent envoys in both the 9th and 10th months (Weishu, ch. 8).
In 512, Kashgar sent envoys in the 1st and 5th months. (Weishu, ch. 8).
Early in the 6th century Kashgar is included among the many territories controlled by the Yeda or Hephthalite Huns, but their empire collapsed at the onslaught of the Western Turks between 563 and 567 who then probably gained control over Kashgar and most of the states in the Tarim Basin.
TANG DYNASTY
The founding of the Tang dynasty in 618 saw the beginning of a prolonged struggle between China and the Western Turks for control of the Tarim Basin. In 635, the Tang Annals reported an emissary from the king of Kashgar to the Tang capital. In 639 there was a second emissary bringing products of Kashgar as a token of submission to the Tang state.
Buddhist scholar Xuanzang passed through Kashgar (which he referred to as Ka-sha) in 644 on his return journey from India to China. The Buddhist religion, then beginning to decay in India, was active in Kashgar. Xuanzang recorded that they flattened their babies heads, tattooed their bodies and had green eyes. He reported that Kashgar had abundant crops, fruits and flowers, wove fine woolen stuffs and rugs. Their writing system had been adapted from Indian script but their language was different from that of other countries. The inhabitants were sincere Buddhist adherents and there were some hundreds of monasteries with more than 10,000 followers, all members of the Sarvastivadin School.
At around the same era, Nestorian Christians were establishing bishoprics at Herat, Merv and Samarkand, whence they subsequently proceeded to Kashgar, and finally to China proper itself.
In 646, the Turkic Kagan asked for the hand of a Tang Chinese princess, and in return the Emperor promised Kucha, Khotan, Kashgar, Karashahr and Sarikol as a marriage gift, but this did not happen as planned.
In a series of campaigns between 652 and 658, with the help of the Uyghurs, the Chinese finally defeated the Western Turk tribes and took control of all their domains, including the Tarim Basin kingdoms. Karakhoja was annexed in 640, Karashahr during campaigns in 644 and 648, and Kucha fell in 648.
In 662 a rebellion broke out in the Western Regions and a Chinese army sent to control it was defeated by the Tibetans south of Kashgar.
After another defeat of the Tang Chinese forces in 670, the Tibetans gained control of the whole region and completely subjugated Kashgar in 676-8 and retained possession of it until 692, when the Tang dynasty regained control of all their former territories, and retained it for the next fifty years.
In 722 Kashgar sent 4,000 troops to assist the Chinese to force the "Tibetans out of "Little Bolu" or Gilgit.
In 728, the king of Kashgar was awarded a brevet by the Chinese emperor.
In 739, the Tangshu relates that the governor of the Chinese garrison in Kashgar, with the help of Ferghana, was interfering in the affairs of the Turgesh tribes as far as Talas.
In 751 the Chinese were defeated by an Arab army in the Battle of Talas. The An Lushan Rebellion led to the decline of Tang influence in Central Asia due to the fact that the Tang dynasty was forced to withdraw its troops from the region to fight An Lushan. The Tibetans cut all communication between China and the West in 766.
Soon after the Chinese pilgrim monk Wukong passed through Kashgar in 753. He again reached Kashgar on his return trip from India in 786 and mentions a Chinese deputy governor as well as the local king.
BATTLES WITH ARAB CALIPHATE
In 711, the Arabs invaded Kashgar, but did not hold the city for any length of time. Kashgar and Turkestan lent assistance to the reigning queen of Bukhara, to enable her to repel the Arabs. Although the Muslim religion from the very commencement sustained checks, it nevertheless made its weight felt upon the independent states of Turkestan to the north and east, and thus acquired a steadily growing influence. It was not, however, till the 10th century that Islam was established at Kashgar, under the Kara-Khanid Khanate.
THE TURKIC RULE
According to the 10th-century text, Hudud al-'alam, "the chiefs of Kashghar in the days of old were from the Qarluq, or from the Yaghma." The Karluks, Yaghmas and other tribes such as the Chigils formed the Karakhanids. The Karakhanid Sultan Satuq Bughra Khan converted to Islam in the 10th century and captured Kashgar. Kashgar was the capital of the Karakhanid state for a time but later the capital was moved to Balasaghun. During the latter part of the 10th century, the Muslim Karakhanids began a struggle against the Buddhist Kingdom of Khotan, and the Khotanese defeated the Karakhanids and captured Kashgar in 970. Chinese sources recorded the king of Khotan offering to send them a dancing elephant captured from Kashgar. Later in 1006, the Karakhanids of Kashgar under Yusuf Kadr Khan conquered Khotan.
The Karakhanid Khanate however was beset with internal strife, and the khanate split into two, the Eastern and Western Karakhanid Khanates, with Kashgar falling within the domain of the Eastern Karakhanid state. In 1089, the Western Karakhanids fell under the control of the Seljuks, but the Eastern Karakhanids was for the most part independent.
Both the Karakhanid states were defeated in the 12th century by the Kara-Khitans who captured Balasaghun, however Karakhanid rule continued in Kashgar under the suzerainty of the Kara-Khitans. The Kara-Khitan rulers followed a policy of religious tolerance, Islamic religious life continued uninterrupted and Kashgar was also a Nestorian metropolitan see. The last Karakhanid of Kashgar was killed in a revolt in 1211 by the city's notables. Kuchlug, a usurper of the throne of the Kara-Khitans, then attacked Kashgar which finally surrendered in 1214.
THE MONGOLS
The Kara-Khitai in their turn were swept away in 1219 by Genghis Khan. After his death, Kashgar came under the rule of the Chagatai Khans. Marco Polo visited the city, which he calls Cascar, about 1273-4 and recorded the presence of numerous Nestorian Christians, who had their own churches. Later In the 14th century, a Chagataid khan Tughluq Timur converted to Islam, and Islamic tradition began to reassert its ascendancy.
In 1389−1390 Tamerlane ravaged Kashgar, Andijan and the intervening country. Kashgar endured a troubled time, and in 1514, on the invasion of the Khan Sultan Said, was destroyed by Mirza Ababakar, who with the aid of ten thousand men built a new fort with massive defences higher up on the banks of the Tuman river. The dynasty of the Chagatai Khans collapsed in 1572 with the division of the country among rival factions; soon after, two powerful Khoja factions, the White and Black Mountaineers (Ak Taghliq or Afaqi, and Kara Taghliq or Ishaqi), arose whose differences and war-making gestures, with the intermittent episode of the Oirats of Dzungaria, make up much of recorded history in Kashgar until 1759. The Dzungar Khanate conquered Kashgar and set up the Khoja as their puppet rulers.
QING CONQUEST
The Qing dynasty defeated the Dzungar Khanate during the Ten Great Campaigns and took control of Kashgar in 1759. The conquerors consolidated their authority by settling other ethnics emigrants in the vicinity of a Manchu garrison.
Rumours flew around Central Asia that the Qing planned to launch expeditions towards Transoxiana and Samarkand, the chiefs of which sought assistance from the Afghan king Ahmed Shah Abdali. The alleged expedition never happened so Ahmad Shah withdrew his forces from Kokand. He also dispatched an ambassador to Beijing to discuss the situation of the Afaqi Khojas, but the representative was not well received, and Ahmed Shah was too busy fighting off the Sikhs to attempt to enforce his demands through arms.
The Qing continued to hold Kashgar with occasional interruptions during the Afaqi Khoja revolts. One of the most serious of these occurred in 1827, when the city was taken by Jahanghir Khoja; Chang-lung, however, the Qing general of Ili, regained possession of Kashgar and the other rebellious cities in 1828.
The Kokand Khanate raided Kashgar several times. A revolt in 1829 under Mahommed Ali Khan and Yusuf, brother of Jahanghir resulted in the concession of several important trade privileges to the Muslims of the district of Altishahr (the "six cities"), as it was then called.
The area enjoyed relative calm until 1846 under the rule of Zahir-ud-din, the local Uyghur governor, but in that year a new Khoja revolt under Kath Tora led to his accession as the authoritarian ruler of the city. However, his reign was brief—at the end of seventy-five days, on the approach of the Chinese, he fled back to Khokand amid the jeers of the inhabitants. The last of the Khoja revolts (1857) was of about equal duration, and took place under Wali-Khan, who murdered the well-known traveler Adolf Schlagintweit.
1862 CHINESE HUI REVOLT
The great Dungan revolt (1862–1877) involved insurrection among various Muslim ethnic groups. It broke out in 1862 in Gansu then spread rapidly to Dzungaria and through the line of towns in the Tarim Basin.
Dungan troops based in Yarkand rose and in August 1864 massacred some seven thousand Chinese and their Manchu commander. The inhabitants of Kashgar, rising in their turn against their masters, invoked the aid of Sadik Beg, a Kyrgyz chief, who was reinforced by Buzurg Khan, the heir of Jahanghir Khoja, and his general Yakub Beg. The latter men were dispatched at Sadik’s request by the ruler of Khokand to raise what troops they could to aid his Muslim friends in Kashgar.
Sadik Beg soon repented of having asked for a Khoja, and eventually marched against Kashgar, which by this time had succumbed to Buzurg Khan and Yakub Beg, but was defeated and driven back to Khokand. Buzurg Khan delivered himself up to indolence and debauchery, but Yakub Beg, with singular energy and perseverance, made himself master of Yangi Shahr, Yangi-Hissar, Yarkand and other towns, and eventually became sole master of the country, Buzurg Khan proving himself totally unfit for the post of ruler.
With the overthrow of Chinese rule in 1865 by Yakub Beg (1820–1877), the manufacturing industries of Kashgar are supposed to have declined.
Yaqub Beg entered into relations and signed treaties with the Russian Empire and the British Empire, but when he tried to get their support against China, he failed.
Kashgar and the other cities of the Tarim Basin remained under Yakub Beg’s rule until May 1877, when he died at Korla. Thereafter Kashgaria was reconquered by the forces of the Qing general Zuo Zongtang during the Qing reconquest of Xinjiang.
QING RULE
There were eras in Xinjiang's history where intermarriage was common, "laxity" which set upon Uyghur women led them to marry Chinese men and not wear the veil in the period after Yaqub Beg's rule ended, it is also believed by Uyghurs that some Uyghurs have Han Chinese ancestry from historical intermarriage, such as those living in Turpan.
Even though Muslim women are forbidden to marry non-Muslims in Islamic law, from 1880-1949 it was frequently violated in Xinjiang since Chinese men married Muslim Turki (Uyghur) women, a reason suggested by foriengers that it was due to the women being poor, while the Turki women who married Chinese were labelled as whores by the Turki community, these marriages were illegitimate according to Islamic law but the women obtained benefits from marrying Chinese men since the Chinese defended them from Islamic authorities so the women were not subjected to the tax on prostitution and were able to save their income for themselves. Chinese men gave their Turki wives privileges which Turki men's wives did not have, since the wives of Chinese did not have to wear a veil and a Chinese man in Kashgar once beat a mullah who tried to force his Turki Kashgari wife to veil. The Turki women also benefited in that they were not subjected to any legal binding to their Chinese husbands so they could make their Chinese husbands provide them with as much their money as she wanted for her relatives and herself since otherwise the women could just leave, and the property of Chinese men was left to their Turki wives after they died. Turki women considered Turki men to be inferior husbands to Chinese and Hindus. Because they were viewed as "impure", Islamic cemeteries banned the Turki wives of Chinese men from being buried within them, the Turki women got around this problem by giving shrines donations and buying a grave in other towns. Besides Chinese men, other men such as Hindus, Armenians, Jews, Russians, and Badakhshanis intermarried with local Turki women. The local society accepted the Turki women and Chinese men's mixed offspring as their own people despite the marriages being in violation of Islamic law. Turki women also conducted temporary marriages with Chinese men such as Chinese soldiers temporarily stationed around them as soldiers for tours of duty, after which the Chinese men returned to their own cities, with the Chinese men selling their mixed daughters with the Turki women to his comrades, taking their sons with them if they could afford it but leaving them if they couldn't, and selling their temporary Turki wife to a comrade or leaving her behind.
An anti-Russian uproar broke out when Russian customs officials, 3 Cossacks and a Russian courier invited local Turki (Uyghur) prostitutes to a party in January 1902 in Kashgar, this caused a massive brawl by the inflamed local Turki Muslim populace against the Russians on the pretense of protecting Muslim women because there was anti-Russian sentiment being built up, even though morality was not strict in Kashgar, the local Turki Muslims violently clashed with the Russians before they were dispersed by guards, the Chinese sought to end to tensions to prevent the Russians from building up a pretext to invade.
After the riot, the Russians sent troops to Sarikol in Tashkurghan and demanded that the Sarikol postal services be placed under Russian supervision, the locals of Sarikol believed that the Russians would seize the entire district from the Chinese and send more soldiers even after the Russians tried to negotiate with the Begs of Sarikol and sway them to their side, they failed since the Sarikoli officials and authorities demanded in a petition to the Amban of Yarkand that they be evacuated to Yarkand to avoid being harassed by the Russians and objected to the Russian presence in Sarikol, the Sarikolis did not believe the Russian claim that they would leave them alone and only involved themselves in the mail service.
Many of the young Kashgari women were most attractive in appearance, and some of the little girls quite lovely, their plaits of long hair falling from under a jaunty little embroidered cap, their big dark eyes, flashing teeth and piquant olive faces reminding me of Italian or Spanish children. One most beautiful boy stands out in my memory. He was clad in a new shirt and trousers of flowered pink, his crimson velvet cap embroidered with gold, and as he smiled and salaamed to us I thought he looked like a fairy prince. The women wear their hair in two or five plaits much thickened and lengthened by the addition of yak's hair, but the children in several tiny plaits.
The peasants are fairly well off, as the soil is rich, the abundant water-supply free, and the taxation comparatively light. It was always interesting to meet them taking their live stock into market. Flocks of sheep with tiny lambs, black and white, pattered along the dusty road; here a goat followed its master like a dog, trotting behind the diminutive ass which the farmer bestrode; or boys, clad in the whity-brown native cloth, shouted incessantly at donkeys almost invisible under enormous loads of forage, or carried fowls and ducks in bunches head downwards, a sight that always made me long to come to the rescue of the luckless birds.
It was pleasant to see the women riding alone on horseback, managing their mounts to perfection. They formed a sharp contrast to their Persian sisters, who either sit behind their husbands or have their steeds led by the bridle; and instead of keeping silence in public, as is the rule for the shrouded women of Iran, these farmers' wives chaffered and haggled with the men in the bazar outside the city, transacting business with their veils thrown back.
Certainly the mullas do their best to keep the fair sex in their place, and are in the habit of beating those who show their faces in the Great Bazar. But I was told that poetic justice had lately been meted out to one of these upholders of the law of Islam, for by mistake he chastised a Kashgari woman married to a Chinaman, whereupon the irate husband set upon him with a big stick and castigated him soundly.
That a Muslim should take in marriage one of alien faith is not objected to; it is rather deemed a meritorious act thus to bring an unbeliever to the true religion. The Muslim woman, on the other hand, must not be given in marriage to a non-Muslim; such a union is regarded as the most heinous of sins. In this matter, however, compromises are sometimes made with heaven: the marriage of a Turki princess with the emperor Ch'ien-lung has already been referred to; and, when the present writer passed through Minjol (a day's journey west of Kashgar) in 1902, a Chinese with a Turki wife (? concubine) was presented to him.
FIRST EAST TURKESTAN REPUBLIC
Kashgar was the scene of continual battles from 1933 to 1934. Ma Shaowu, a Chinese Muslim, was the Tao-yin of Kashgar, and he fought against Uyghur rebels. He was joined by another Chinese Muslim general, Ma Zhancang.
BATTLE OF KASHGAR (1933)
Uighur and Kirghiz forces, led by the Bughra brothers and Tawfiq Bay, attempted to take the New City of Kashgar from Chinese Muslim troops under General Ma Zhancang. They were defeated.
Tawfiq Bey, a Syrian Arab traveler, who held the title Sayyid (descendent of prophet Muhammed) and arrived at Kashgar on August 26, 1933, was shot in the stomach by the Chinese Muslim troops in September. Previously Ma Zhancang arranged to have the Uighur leader Timur Beg killed and beheaded on August 9, 1933, displaying his head outside of Id Kah Mosque.
Han chinese troops commanded by Brigadier Yang were absorbed into Ma Zhancang's army. A number of Han chinese officers were spotted wearing the green uniforms of Ma Zhancang's unit of the 36th division, presumably they had converted to Islam.
BATTLE OF KASHGAR (1934)
The 36th division General Ma Fuyuan led a Chinese Muslim army to storm Kashgar on February 6, 1934, attacking the Uighur and Kirghiz rebels of the First East Turkestan Republic. He freed another 36th division general, Ma Zhancang, who was trapped with his Chinese Muslim and Han Chinese troops in Kashgar New City by the Uighurs and Kirghiz since May 22, 1933. In January, 1934, Ma Zhancang's Chinese Muslim troops repulsed six Uighur attacks, launched by Khoja Niyaz, who arrived at the city on January 13, 1934, inflicting massive casualties on the Uighur forces. From 2,000 to 8,000 Uighur civilians in Kashgar Old City were massacred by Tungans in February, 1934, in revenge for the Kizil massacre, after retreating of Uighur forces from the city to Yengi Hisar. The Chinese Muslim and 36th division Chief General Ma Zhongying, who arrived at Kashgar on April 7, 1934, gave a speech at Id Kah Mosque in April, reminding the Uighurs to be loyal to the Republic of China government at Nanjing. Several British citizens at the British consulate were killed or wounded by the 36th division on March 16, 1934.
PEOPLE´S REPUBLIC OF CHINA
Kashgar was incorporated into the People's Republic of China in 1949. During the Cultural Revolution, one of the largest statues of Mao in China was built in Kashgar, near People's Square. In 1986, the Chinese government designated Kashgar a "city of historical and cultural significance". Kashgar and surrounding regions have been the site of Uyghur unrest since the 1990s. In 2008, two Uyghur men carried out a vehicular, IED and knife attack against police officers. In 2009, development of Kashgar's old town accelerated after the revelations of the deadly role of faulty architecture during the 2008 Sichuan earthquake. Many of the old houses in the old town were built without regulation, and as a result, officials found them to be overcrowded and non-compliant with fire and earthquake codes. When the plan started, 42% of the city's residents lived in the old town. With compensation, residents of faulty buildings are being counseled to move to newer, safer buildings that will replace the historic structures in the $448 million plan, including high-rise apartments, plazas, and reproductions of ancient Islamic architecture. The European Parliament issued a resolution in 2011 calling for "culture-sensitive methods of renovation." The International Scientific Committee on Earthen Architectural Heritage (ISCEAH) has expressed concern over the demolition and reconstruction of historic buildings. ISCEAH has, additionally, urged the implementation of techniques utilized elsewhere in the world to address earthquake vulnerability.
Following the July 2009 Urumqi riots, the government focused on local economic development in an attempt to ameliorate ethnic tensions in the greater Xinjiang region. Kashgar was made into a Special Economic Zone in 2010, the first such zone in China's far west. In 2011, a spate of violence over two days killed dozens of people. By May 2012 two-thirds of the old city had been demolished, fulfilling "political as well as economic goals." In July 2014 the Imam of the Id Kah Mosque, Juma Tayir, was assassinated in Kashgar.
CLIMATE
Kashgar features a desert climate (Köppen BWk) with hot summers and cold winters, with large temperature differences between those two seasons: The monthly 24-hour average temperature ranges from −5.3 °C in January to 25.6 °C in July, while the annual mean is 11.84 °C. Spring is long and arrives quickly, while fall is somewhat brief in comparison. Kashgar is one of the driest cities on the planet, averaging only 64 millimetres of precipitation per year. The city’s wettest month, July, only sees on average 9.1 millimetres of rain. Because of the extremely arid conditions, snowfall is rare, despite the cold winters. Records have been as low as −24.4 °C in January and up to 40.1 °C in July. The frost-free period averages 215 days. With monthly percent possible sunshine ranging from 50% in March to 70% in September, the city receives 2,726 hours of bright sunshine annually.
DEMOGRAPHICS
Kashgar is predominately peopled by Muslim Uyghurs. Compared to Ürümqi, Xinjiang's capital and largest city, Kashgar is less industrial and has significantly fewer Han Chinese residents.
ECONOMICS AND SOCIETY
The city has a very important Sunday market. Thousands of farmers from the surrounding fertile lands come into the city to sell a wide variety of fruit and vegetables. Kashgar’s livestock market is also very lively. Silk and carpets made in Hotan are sold at bazaars, as well as local crafts, such as copper teapots and wooden jewellery boxes.
In order to boost the economy in Kashgar region, the government classified the area as the sixth Special Economic Zone of China in May 2010.
Mahmud al-Kashgari (Turkish: Kâşgarlı Mahmud) (Mahmut from Kashgar) wrote the first Turkic–Arabic Exemplary Dictionary called Divan-ı Lugat-it Türk[citation needed]
The movie The Kite Runner was filmed in Kashgar. Kashgar and the surrounding countryside stood in for Kabul and Afghanistan, since filming in Afghanistan was not possible due to safety and security reasons.
SIGHTS
Kashgar's Old City has been called "the best-preserved example of a traditional Islamic city to be found anywhere in Central Asia". It is estimated to attract more than one million tourists annually.
- Id Kah Mosque, the largest mosque in China, is located in the heart of the city.
- People's Park, the main public park in central Kashgar.
- An 18 m high statue of Mao Zedong in Kashgar is one of the few large-scale statues of Mao remaining in China.
- The tomb of Afaq Khoja in Kashgar is considered the holiest Muslim site in Xinjiang. Built in the 17th century, the tiled mausoleum 5 km northeast of the city centre also contains the tombs of five generations of his family. Abakh was a powerful ruler, controlling Khotan, Yarkand, Korla, Kucha and Aksu as well as Kashgar. Among some Uyghur Muslims, he was considered a great Saint (Aulia).
- Sunday Market in Kashgar is renowned as the biggest market in central Asia; a pivotal trading point along the Silk Road where goods have been traded for more than 2,000 years. The market is open every day but Sunday is the largest.
TRANSPORTATION
AIR
Kashgar Airport serves mainly domestic flights, the majority of them from Urumqi. The only scheduled international flights are passenger and cargo services with Pakistan's capital Islamabad.
RAIL
Kashgar has the westernmost railway station in China. It is connected to the rest of China's rail network via the Southern Xinjiang Railway, which was built in December 1999. Kashgar–Hotan Railway opened for passenger traffic in June 2011, and connected Kashgar with cities in the southern Tarim Basin including Shache (Yarkand), Yecheng (Kargilik) and Hotan. Travel time to Urumqi from Kashgar is approximately 25 hours, while travel time to Hotan is approximately ten hours.
The investigation work of a further extension of the railway line to Pakistan has begun. In November 2009, Pakistan and China agreed to set up a joint venture to do a feasibility study of the proposed rail link via the Khunjerab Pass.
Proposals for a rail connection to Osh in Kyrgyzstan have also been discussed at various levels since at least 1996.
In 2012, a standard gauge railway from Kashgar via Tajikistan and Afghanistan to Iran and beyond has been proposed.
ROAD
The Karakorum highway (KKH) links Islamabad, Pakistan with Kashgar over the Khunjerab Pass. The China–Pakistan Economic Corridor is a multibillion-dollar project was that will upgrade transport links between China and Pakistan, including the upgrades to the Karakorum highway. Bus routes exist for passenger travel south into Pakistan. Kyrgyzstan is also accessible from Kashgar, via the Torugart Pass and Irkeshtam Pass; as of summer 2007, daily bus service connects Kashgar with Bishkek’s Western Bus Terminal. Kashgar is also located on China National Highways G314 (which runs to Khunjerab Pass on the Sino−Pakistani border, and, in the opposite direction, towards Ürümqi), and G315, which runs to Xining, Qinghai from Kashgar.
WIKIPEDIA
California Academy of Sciences
Favia sp.
I tried to focus on one of the many corallites in the colony. To think - nature deserves all credit for the details and intricacies found on each of these single polyps ... from the ridges, to the walls, each and every single septa ... respect it.
Jugendliche vor dem Berliner Abgeordnetenhaus bei einer Friday For Futur Demo kurz vor den Wiederholungswahlen in Berlin. Auf den Plakaten steht: „Respect existence or expect resistance!“ und „Ich hab zwar keine Stimme, aber dafür bin ich umso lauter.“ Berlin, 10.02.23
Ernie, a respected elder of the Toronto leather community. Well I hope he doesn't mind being called a respected elder :)
In picture is Mr. Khasapa. He was untangling the white prayer flags to let them fly freely in the wind.
A sign reading, “silence and respect” sits near the Tomb of the Unknown Soldier in Arlington National Cemetery, May 6, 2015, Arlington, Va. (U.S. Army photo by Rachel Larue)
Animal rights protesters marching down Whitehall on 26 August 2023. They were near the end of a march from Marble Arch to Parliament Square. According to an activist I talked to, they were demanding the end to all types of animal exploitation and highlighting universal veganism as not only the only ethical and humane option, but as also a vital tool to prevent catastrophic climate change.
Here are four good reasons to go vegan in 2023
Animal Welfare: By not using or consuming animal products you are helping to reduce harm to animals and supporting their well-being. You should choose veganism if you believe in treating animals with kindness and respect.
Health Benefits: Vegan diets can lower the risk of heart disease, certain cancers, and type 2 diabetes. They typically include more fruits, vegetables, and whole grains, which are good for your health.
Environmental Impact: Producing plant-based foods typically has a much smaller environmental footprint than raising animals for meat. It can help combat issues of immense importance to the planet's future, particularly by reducing methane emissions and deforestation and thereby mitigating climate change.
Resource Conservation: A vegan diet requires fewer resources like water and land compared to a diet heavy in animal products. It's a more sustainable choice for the planet's future.
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Photograph taken at an altitude of Two hundred and forty metres at 15.14pm on Tuesday May 7th 2024 off South Street in Rhayader, Mid-Wales from the Low level professional photography hide at Gigrin Farm feeding station.
The Red Kite (Milvus Milvus) is a medium sized bird of prey (Raptor) in the Accipitridae family, and was saved from national extinction by a long running protection programme. It has now been successfully re-introduced into England and Scotland, and Wales, and they are listed under schedule 1 of the Wildlife and Countryside act, currently with a green status.
They can reach 66cms in length with up to a 195cms wingspan, and there around 4,600 breeding pairs in the UK in 2024.
Nikon D850 Single-lens reflex digital camera F Mount with FX CMOS 35.9mm x 23.9mm Image sensor 46.89 Million total pixels Hand held Focal length: 600mm Shutter speed: 1/5000s (Mechanical shutter) Aperture f/9.0 Auto iso800 Tamron Vibration Control set to position 1 Image area Full Frame FX (36 x 24) NEF RAW L 45.4Million pixels (8256 x 5504) 14 Bit uncompressed Focus mode: AF-C Priority Selection: Release Nikon Back button focusing enabled AF-Focus area: 3D Tracking watch area: Normal 55 Tracking points Exposure mode: Manual mode Metering mode: Centre weighted metering Active D-Lighting: Normal White balance on: Natural light auto, 0, 0 Colour space: Adobe RGB Picture control: (SD) Standard (Sharpening +3.00/Clarity +1.00)
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It is hard today to imagine that this unassuming house, pictured in June 2009 sitting amongst the pines on Bournemouth's East Cliff, was at the centre of one the most sensational murder cases of the 20th century.
In 1935 the house was occupied by Leeds born Francis Rattenbury, in his sixties, and his wife Alma who was some 30 years his junior.
They had met in the Canadian city of Victoria where Rattenbury was a hugely successful and well respected architect and a married father of two.
Alma was a twice married mother of one and a talented musician, beautiful and vivacious she had soon captured the older man's heart. It scandalised local society and Rattenbury's family to such an extent when he divorced his wife and married his young lover that the couple felt they could no longer stay in Victoria and made plans to move to England.
When they arrived at the Villa Madeira at number 5 Manor Rd in the early 30's they had been married 5 years and had a young son John, as well as Christopher, Alma's son from her previous marriage.
Alma hired a live in domestic help to assist her with the day to day running of the home and all appeared to have settled down into a fairly unremarkable routine.
But Francis Rattenbury who was used to a busy, successful professional life was starting to feel his age and without much to occupy his mind had started to become reclusive, turning to drink in the evenings. By 1934 he no longer wanted to drive the family car and so an advert was placed in the Bournemouth Echo " Daily willing lad, 14-18, for housework. Scout trained preferred. Apply between 11-12, 8-9, 5 Manor Rd Bournemouth ".
When 17 year old George Stoner, a local youth from 104 Redhill Drive was accepted into the position no-one could possibly have foreseen the terrible events that were about to unfold.
George Stoner was almost completely unschooled in the ways of the world, he had few friends, didn't drink and his father said of him " One could not wish for a better boy. He was not a boy to go out at all. He was rather keen on staying in, rather reserved ".
Very soon the young Stoner was living in his employers home, his duties included gardening and driving Mrs Rattenbury around on errands as and when required.
Perhaps rather suprisingly the pair embarked upon an affair, could there be two more unlikely bedfellows ? She was twice his age, married with two young sons and had a wealth of life experience, and he has been described as somewhat mentally slow, shy, and had never been known to keep the company of a girl.
Francis Rattenbury continued to be reclusive, drinking and suffering from bouts of depression he worried about his finances and had moved to a room on the property's ground floor. Although strained, the couple's relationship remained on a friendly footing and it would seem almost impossible that he didn't know about his wife's affair with the younger man, but it seemed not to bother him having told Alma " Live your life as if i had already gone ".
On the evening of 23rd March 1935 Francis Mawson Rattenbury was found slumped in his chair with blood pouring from a serious wound to the back of his skull. The family doctor was called and the old man was taken to the Strathallen nursing home in nearby Owls Rd.
The police turned up at the Villa Madeira to find a highly excited and incoherrent Alma who admitted to commiting the attack on her husband and was arrested for his attempted murder and taken to the Madeira Rd police station. She was formally charged at the Stafford Rd law courts, pleading not guilty on the advice of her solicitor.
Francis Rattenbury died of his injuries a few days later and Alma was charged with murder. Meanwhile George Stoner had told Irene Riggs, the Rattenbury's live in home help, that it was he who had killed the old man . As a result Stoner was arrested at Central Station as he stepped off a train and was formally charged with murder, he confessed, claiming he had acted alone, whilst Alma continued to maintain that it was she who had acted alone.
When they were both charged together at the Stafford Rd courts on the 2nd April 1935 the proceedings drew a crowd of around 150, mainly women. On their next appearance there were 25 journalists in court. On advice, both pleaded not guilty and a trial was set to try the pair at the Old Bailey. Sensational newspaper headlines followed.
Before the trial Alma was persuaded to retract her confession for the sake of her children, she no longer denied that Stoner had commited the crime.
For his part Stoner seemed not to care to prove his innocence, his only concern was that Alma should not be convicted .
The trial attracted huge media and public attention with the police at times, struggling to contain the crowds outside the Old Bailey.
Alma was aquitted at the end of the trial, she looked a broken woman. Stoner was found guilty and sentenced to death.
A few days after the trial Alma Rattenbury caught a train from London and alighted at Christchurch station. After a short walk to the nearby banks of the River Avon she stabbed herself to death. Her funeral at the Wimborne Rd Cemetery at Cemetery Junction attracted a large, and sometimes undignified crowd eager for a view of the proceedings.
Meanwhile, a public petition signed by over 350,000 people was handed to the Home Secretary pleading for Stoner's death sentence to be commuted to life. The Home Secretary obliged and Stoner was sentenced to life imprisonment. A model prisoner, he served 7 years before being released and seeing military action in WWII.
After the war he returned to Redhill Drive and lived an anonymous life back in his home town. He died in Christchurch Hospital in 2000 aged 83,on the 65th anniversary of Francis Rattenbury's death, just half a mile from the spot where Alma Rattenbury had taken her own life.
The story is undoubtedly a sad one and is full of twists and turns that invite speculation. What was the truth of that night ? There are those that believe Stoner was led astray by a much older and wiser woman who was the real culprit in this sorry affair. Others maintain that Stoner killed the old man in a jealous rage.
There is no doubt that it is a compelling story that gripped the nation back in 1935 and seems to prove the old adage that truth is stranger than fiction.
See related images for further information.
Further reading. Tragedy in Three Voices by Sir Michael Havers / Peter Shankland / Anthony Barrett
Murder at the Villa Madeira by Sir David Napley.
Both books are worth reading but if you only read one i would recommend the first one.
Two days after the terrible events at Manchester Arena, GWR 6959 Modified Hall 4-6-0 No.6990 Witherslack Hall shows respect by having a wreath on the smoke box door. The photograph was taken on the 24th May 2017 at Bury Bolton Street Station which is just outside Manchester. The railway is part of the East Lancashire Railway.
Project PEARLS ( PEACE, EDUCATION, ASPIRATION, RESPECT, LOVE, SMILES )
About:
A non-profit organization helping the poorest of the poor children in the Philippines.
Company Overview:
Project PEARLS is not a fancy outreach ministry; it is nothing large or grandiose; it doesn't compete or seek for glory. We just simply want to feed the hungry, clothe the naked and hold the hands of those who hurt. It is just a small organization of families and friends who are trying to make a difference in the lives of underprivileged children in the Philippines... without politics, religion, race, national origin, economic status, sex, color, age.
We are just a group of family and friends who share the same mission and passion in trying to make a difference in the lives of the poorest of the poor children in the Philippines.
Mission:
To help the underprivileged children in the Philippines by giving them PEACE, EDUCATION, ASPIRATION, RESPECT, LOVE, SMILES.
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I had a great Saturday! I and my friend volunteered in Project PEARLS. We had so much fun and we are very thankful that we were able to help these kids at Ulingan. Such an amazing experience!
Thank you so much Project PEARLS, till next time! :)
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
The Cumberland University graduate was a devoted husband and father, a member of the Methodist Church, devout Bible reader and a gentleman who was respected by all. An attorney, he was an eloquent speaker who used his gift well as a politician. He ran for three political offices: state representative, governor and Congress winning the former and latter races.
Above all, he was resolute in his belief that the Union should not divide and dissolve into civil war. Yet, when the Southern states seceded, he cast his lot with Tennessee, and, eventually, the Confederacy, a decision that cost his life.
Robert Hopkins Hatton was born Nov. 2, 1826, in Youngstown or Steubenville, Ohio, to Robert Clopton Hatton, a Methodist Episcopal minister, and his wife Margaret. The couple had six children, two who died in infancy. Young Robert began school at six in Alleghany City, Pa., and the family moved to Nashville in 1835 when he was eight. In 1837 the Hattons relocated to a farm in the Beech Grove community of Sumner County. While his father preached in Gallatin and later clerked and taught school, the boy worked on the farm, enjoyed hunting foxes with his dogs and studying in school. In the fall of 1845, Cumberland University allowed an 18-year-old Hatton to enter the junior class. Two years later he graduated with his class of four in June 1847.
Helping relay the story of Hatton from this point will be Martin Frost, 61, a Lebanon resident who is semiretired from Kimbro Oil Company as an accountant and chief financial officer and who has been portraying General Hatton since 1998. “I first heard of Hatton the first year I was here in 1984 as we drove around the square. I asked who the General was on the top of the Confederate monument,” said Frost, a member of the Sons of Confederate Veterans, the Robert H. Hatton Camp #723, which was named in memory and honor of Hatton.
Frost proceeded to study the General's life and then was asked to play Hatton at a Cedar Grove Cemetery candlelight tour. “I usually portray him three or four times a year at the fairgrounds or on the square for tourism visits, and different civic organizations have asked me to tell the story of Robert Hatton in uniform. It’s usually just here in the County because he’s not too widely known,” Frost said.
As for Hatton’s progress after graduation, Frost shares, “He entered Cumberland’s law school for one year and ran out of money, so he went to teach. He didn’t like that. He came back to Lebanon and obtained a license to practice law and studied and was able to pass the bar exam and worked as an attorney, and then Cumberland University gave him a law degree, probably because of the relationships he had with his professors.”
Hatton joined in the practice of law in 1850 in a partnership with Col. Jordan Stokes of Lebanon. In the spring of 1850 he was appointed by the board of managers of the Washington Monument in the District of Columbia as an agent to present its claims to the people of Tennessee. And on Dec. 16, 1852, he married Sophie K. Reilly, six months his junior, of Williamson County.
WLM - Robert HattonAbout this time, he dissolved his partnership with Stokes and formed a new one, the firm of Hatton and Green, attorneys- and counselors- at-law, with Nathan Green Jr.
In 1855 as a candidate for the Whig party, the Lebanon lawyer was elected as representative from Wilson County to the General Assembly of Tennessee. While he served in Nashville, his wife and children, Reilly, Manie and later, Emily, resided in Lebanon. Then he ran as the American and Whig party candidate for governor in 1857. By this time Lebanon townsfolk referred to him as “Our Bob”. “In this race against Isham Harris for governor, they were traveling together and stumping around the State. They were at odds in Fayetteville and had a fistfight on the platform. He whipped Harris, who was quite a bit older,” said Frost. “He won the fight but lost the election.”
In 1858 Hatton was elected Grand Master for the Order of Tennessee of the Grand Lodge of the Order of Odd Fellows, and in 1859, he ran and won the election to the U.S. Congress as Representative from the State’s Fifth District. “He did a lot of traveling while campaigning and as member of the Order of Odd Fellows,” said Frost. “I think he loved his wife a lot and enjoyed the children. He was very intelligent and must have been well liked. He seemed to succeed in everything he tried.”
Hatton traveled to the District of Columbia in November 1859, leaving his family at their home on the northeast corner of Lebanon’s West Main Street and Hatton Avenue, 327 W. Main, a site on Lebanon's Civil War Trail (today the location of the Shelter Insurance office).
A reporter for The New York Times provides a detailed description of the tall, 136-pound Hatton from Congress in mid-January 1860.
Robert Hatton, of Tennessee, then obtained the floor for a set speech, and at once commanded attention. He is rather tall, rather thin, with a large head and long face, made longer by a profusion of orange chinbeard, harmonizing well with pink cheeks, a large fair forehead, high and expansive; blue eyes, set wide apart on each side of a small irregular nose, high cheek bones, and a great quantity of thick brown hair, rather inclined to curl, but hardly having length sufficient to indulge its propensity. Decidedly, Mr. Hatton has more of the studied graces of an orator than any member yet seen upon the floor. His gestures are full, found, and appropriate—seldom violent—never grotesque, but always emphatic, and with an inclination to the florid order. His head shows imagination, and the perceptives largely developed—the qualities of causality and caution, however, not being visibly from this gallery—if at all existing. His voice is musical and full of the church-organ tone; and he speaks with the deliberativeness of a man determined to say nothing in support of which he is not willing to stand a pistol shot.
From his hotel in the nation’s capitol, Hatton wrote his wife frequently asking about the children and how much he missed family and home. His epistles often reported on sermons he heard while visiting a variety of church denominations. He kept Sophie up to- date on his Bible reading and commented frequently about the drinking of many of those serving in Congress. (Hatton wouldn’t touch a drop of wine or liquor while in D.C.)
Most fervent upon his heart and mind was the fact that a crack in the Union was unavoidable. Hatton wrote his wife Dec. 6, 1860: Now that I am here, my worst anticipations are more than realized. Disunion is inevitable. What will follow, God only knows. Have, today, listened to furious speeches from Wigfall, of Texas; Iverson, of Georgia; and Brown, of Mississippi. Go out of the Union, their States are determined to. So, with South Carolina, Louisiana, Florida and perhaps others. There is not wisdom or patriotism enough in the land to save it.
In his diary two days later, Hatton noted: What shall I write? That the government is upon the eve of disruption. It is. The indications today, are, that before the 4th day of March, five or six of the Southern States will secede. The probabilities are that all the other Southern States will follow, and very soon. The folly of mankind has never been greater than is now being exhibited by the politicians of the South, and the North. Disunion is ruin to both sections.
Hatton made an impassioned speech Feb. 8, 1861, to the U.S. House of Representatives, but war between the states was plunging nearer like a runaway steam locomotive without a brakeman. When the 36th Congress adjourned, Hatton returned to Lebanon, still speaking his piece on holding the country together. His most famous speech, according to Frost, was made April Fool’s Day 1861, as for 2½ hours he urged his fellow citizens to remain in the Union. That night, tempers flared. “A crowd of people, some seem to think they were students from Cumberland, came to his house after everyone had gone to bed and started yelling and beating on pots and pans,” said Frost. “It woke everybody up, and Hatton came out with a pistol and fired it a few times, and they dispersed. A little bit later on the square, he was burned in effigy.”
Whatever strong feelings Hatton held for the Union, attitudes would change upon the news from Fort Sumter, S.C., and the news of President Lincoln calling for 75,000 volunteers to “put down the rebellion”. Hatton volunteered his services to the State of Tennessee. In May he called for volunteers for the Provisional Army of Tennessee and was elected captain of a company of 100 or more men out of Lebanon. “Six companies, totaling about 600 men from Wilson County, left Lebanon on May 20, 1861, and were mustered in at Nashville, and then took the train to Camp Trousdale in Sumner County. They were half finished with basic training when Tennessee declared its independence and separation,” said Frost. “Six companies from Wilson County and four from Sumner, Smith and DeKalb counties formed the 7th Tennessee Infantry Regiment, and Capt. Hatton was elected colonel. He trained and armed them well, and about July 20, they loaded on a train and then went to Nashville to Chattanooga to Knoxville to Bristol and to Virginia.
“Hatton had made arrangements to meet his wife in Nashville just before he left, but she was unable to meet him. So when he left Lebanon, he never saw his family again other than the little boy who came over to training camp a few days.” Hatton and his men initially fought in some smaller battles of the war as he served with Gen. Robert E. Lee in the Cheat Mountain Campaign and then with Gen. Stonewall Jackson in the northern part of the Shenandoah Valley in fall and winter of 1861-62. He wrote numerous letters to his wife from Warm Springs, Va. In the spring Hatton’s troops were directed to the peninsula below Richmond, Va.
In his last correspondence, dated May 28, 1862, 6:30 p.m., from near Richmond, Hatton wrote: The struggle, will no doubt, be bloody; that we will triumph, and that gloriously, I am confident. Would that I might bind to my heart, before the battle, my wife and children. That pleasure may never again be granted to me. If so, farewell; and may the God of all mercy be to you and ours, a guardian and friend. “If we meet again, we’ll smile; If not, this parting has been well.” Affectionately your husband, R. Hatton.
On the evening of May 31, 1862, Hatton, who had been promoted to Brigadier General eight days previously, formed his line in the presence of Confederate President Jefferson Davis, General Lee and Gen. Joe Johnston at the Battle of Seven Pines, also known as the Battle of Fair Oaks. “He had been given command of the Tennessee brigade, and on the 31st the brigade was held in reserve,” said Frost. “But about 6 o’clock they were ordered to the front to make a charge. They did, and evidently did a fine job. Hatton was on his horse, and he was leading the charge. A charge was a walking movement to the front, an orderly advance to the front. Hatton, on his horse, he was a tremendous target.”
Last seen alive in the charge on Nine Mile Road, Hatton was waving his hat, and his voice cheered his men with his final words, “Forward, my brave boys! Forward!” When his favorite horse, Ball, was shot from beneath him, the young General got up, ran forward and in less then 30 steps later, he fell beneath the blast of a hostile gun. There is still an argument as to whether he was hit by rifle shot or cannon shot, but a missile to the head killed him instantly. The time was reported as sunset. Hatton was 35. (Of Hatton’s original 1,000 soldiers from Wilson, Smith, Sumner and DeKalb counties, only 47 survived when General Lee surrendered April 9, 1865, at Appomattox.) Hatton’s body was carried off the field of battle by two of his soldiers as the Tennessee Brigade fell back to the original line of the battle. His pistols were found by a Union soldier and returned to his family 30 years later.
WLM - Gen. Hattons widow Sophie who lived to 89“The body was placed on a train and shipped to Tennessee. Because the bridge across the Tennessee River at Chattanooga had been burned, they were not able to send the body back to Lebanon,” said Frost. “Someone made the decision to bury the body in Knoxville. It remained in Knoxville until spring of 1866, and in March the body was brought back.”
Nearly four years after his death, Hatton was buried on a rainy day, March 23, 1866. His mortal remains were taken from his house on West Main to the Methodist Church where every seat was filled. Thousands were reported to have attended the funeral of “the most popular man in Lebanon”. From the church, the mile-long procession to Cedar Grove Cemetery was fronted by Hatton’s slave, Jerry, who had accompanied him during the war. Jerry led a black mare that belonged to Hatton. The General was finally laid to rest in his hometown.
Nine years later, in 1875, Reilly, Hatton’s son, died at age 21½ on the eve before he was to graduate from Cumberland University. He was buried beside his father. As for Hatton’s other survivors, his widow Sophie lived a good, long life, serving 15 years as a missionary to Japan and for eight years as state librarian of Tennessee. She died in 1916 at the age of 89. Daughter Manie Campbell Hatton never wed and taught for 53 years in Middle Tennessee, 48 of those years at Howard School in Nashville. She died in 1938 at 82. Daughter Emily married missionary Willard Towson, and they carried the gospel to Japan for 22 years. She had two sons and a daughter. One son, Hatton D. Towson, served in World War I and was wounded in the Battle of Argonne in 1919 and died from his injuries later that year back home in Georgia.
General Hatton's closest living relative is Mary Em Towson Hobbs, of Decatur, Ga. Her father was Lambuth Reilly Towson, the son of Emily Hatton Towson, the General's youngest child. “There are five living descendants of four generations. I’m the oldest, 80 years old,” said Hobbs during a phone interview in January. “I’m the great-granddaughter, and my brother had two sons. One of them is 60 and one is 56, and one of them has a daughter and she has a nine-year-old son.”
WLM - Mary Em Townson Hobbs is Gen. Hattons closest living relativeAs for what she knows about her great-grandfather, pieces of family history were handed down from her parents and other family members, and she spent some time as a child with her great-aunt Manie, the General's daughter. She has also gleaned much from a half dozen or so trips to Lebanon, specifically from meeting with the local members of the Sons of Confederate Veterans, the Robert H. Hatton Camp, who have made her an honorary member. “Every time I come up there, I learn more from them than they learn from me, but it’s been thrilling,” she said.
During one visit in recent years, she and her nephew, Robert Hatton Towson, who lives in Goodlettsville, shared some of the family memorabilia with the group, such as Hatton's diaries. Asked for her conclusions about what she believes her greatgrandfather Hatton was like, and she answered, “I would say he had a personality to stand up for what he thought.”
Buried in Cedar Grove Cemetery, Hatton’s grave lies about 20 yards inside the entrance of Gate 2 on the north side of the road. A 16-foot-tall limestone obelisk, erected by the survivors of the 7th Tennessee, marks his grave, and nearby are interred his wife, his parents, his three children and a grandson.
Inscribed on the west face of the obelisk are the words:
General Robert Hatton
Born Nov. 2, 1826
Fell May 31, 1862
While leading the Tenn. Brigade in the Battle of Seven Pines, Va.
As for Lebanon’s most famous landmark, the monument topped by Hatton’s statue on the square?
“In the late 1800’s, the Confederate veterans began to feel compelled to erect monuments at cemeteries and town squares in memory of all their fallen comrades,” explained Frost. “It was happening all across the South. Here, they had already put one monument up in 1899 in Cedar Grove Cemetery. “I think the United Daughters of the Confederacy approached the City about putting up a statue in the center of square, and they were given ownership of the space to erect a Confederate monument. The veterans raised the money and designed the monument.”
Thus, on May 20, 1912, a monument unveiling occurred with great fanfare in Lebanon as the people of Wilson County honored their Confederate veterans. The area overflowed with people, horses and buggies, as the grandchildren of the veterans sang “Dixie” and a Tennessee National Guard detail fired a salute.
WLM- Limestone obelisk marks Hattons gravesite at Cedar Grove CemetryOn the western face of this limestone monument, GENL HATTON is etched below the officer’s feet. Beneath it reads: Erected in honor of the Confederate veterans of Wilson County and all other true Southern soldiers 1861-1865. The south face bears the words: As long as honor or courage is cherished the deeds of these heroes will live. Whether on the scaffold high or in the battles of van the fittest place for man to die is when he dies for man.” The east face reads: “To our mothers and daughters of the Confederacy from 1861 to the present;” and the north face informs: “Erected by the S.G. Shepard Camp No. 941 UCV with contributions from true friends of the Southern soldier.”
Curiously, some may notice, Hatton’s statue faces west. Noted Frost, “Most monuments of Confederate officers face either north or south—either facing the enemy or turning their back—but Hatton faces west and is standing, not mounted. The reason everyone understands is because when he left for Nashville, he was going west. That was the last time the townspeople saw him.
“Had he not been killed, had he survived during the war; no doubt he would have been a major general commanding a division,” opined Frost, who had two great-great-grandfathers serve in the Confederacy. Said Lebanon businessman Jack Cato, a true student of the Civil War whose greatgrandfather fought under Hatton, “He was a very bright young man, and he had served in the state legislature and had run for governor and been in Congress at the outbreak of the war. We just wonder what his legacy would have been had he lived.”
GENERAL ROBERT HOPKINS HATTON
Born: Nov. 2, 1826, in Youngstown or Steubenville, Ohio
Died: May 31, 1862, in the Battle of Seven Pines, aka the Battle of Fair Oaks
Buried: Cedar Grove Cemetery in Lebanon
Parents: Robert Clopton Hatton and Margaret Campbell Hatton
Wife: Sophia Keron Reilly
Children: Son Reilly, daughters Manie and Emily
Education: Graduate of Cumberland University
Career: Lawyer, politician-statesman, soldier
Military: Captain, Colonel of 7th Tennessee Infantry Regiment,
Brigadier General of Tennessee Brigade
Associations: Methodist Church, Grand Lodge of the Order of Odd Fellows
Other facts: Gifted orator, prodigious letter writer, tireless worker
Biography: Life of General Hatton by James Vaulx Drake, 1867. Reprints
of Hatton’s biography are available for $25 at the Lebanon City Hall.
SoulRider.222 © 2008
Salute.
My father was a police officer. I will always have nothing but the utmost respect and honor for the first responders who put their life on the line to protect those whom they are sworn to protect and serve.
Half-staff for two police officers killed in Woodburn, Oregon on December 12th 2008.
Oregon State Police Senior Trooper William Hakim and Woodburn police Captain Tom Tennant were killed when a bomb, believed to be a fake, exploded inside the lobby of the West Coast Bank in Woodburn, Oregon.
_______________________________________________
Police on Saturday confirmed the death of a second officer in a bomb blast Friday evening at West Coast Bank in Woodburn -- one of the worst law enforcement tragedies in Oregon history. The city's police chief underwent five hours of surgery and remained in critical condition at OHSU Hospital.
The victims were identified as Senior Trooper William Hakim, who worked as a bomb squad technician for Oregon State Police, and Capt. Tom Tennant of the Woodburn Police Department, both described by colleagues as dedicated professionals and family men.
The officers died instantly, said Lt. Sheila Lorance, a spokeswoman for the Marion County Sheriff's Office. Woodburn Police Chief Scott Russell survived the explosion and remained in OHSU's intensive care unit.
A bank employee suffered non-life-threatening injuries. Authorities said they were not releasing her name for her safety. "She is a witness to a homicide," Lorance said.
The Woodburn bombing was at the 2500 block of Oregon 214, where the bomb's detonation at about 5:30 p.m., blew out two large windows in the front of the building.
Authorities have no suspects. Dozens of local and federal authorities, including from the Marion County Sheriff's Office, the FBI, Oregon State Police and the Bureau of Alcohol, Tobacco, Firearms and Explosives (BATFE), surrounded the building and began work that could spark a widespread search for the bomber or bombers aka killer or killers.
Investigators in white forensic suits and face masks could be seen entering and exiting the branch for hours Saturday, combing for clues. Federal authorities are offering a $35,000 reward for information leading to the arrest of those responsible.
State Police Lt. Gregg Hastings described the individual or individuals as "very dangerous."
"That person needs to be found as soon as possible," Hastings said during a somber news conference.
Police are asking anyone with information to call the ATF at 800-800-3855.
At question is exactly what happened in the moments before the blast and, more specifically, what caused the bomb technician and the officers with decades of experience to move a suspicious item from a bush outside the building to the inside. Authorities declined to comment on such details until the investigation reaches some findings.
Though protocol varies by jurisdiction, Atlanta-based explosives expert Hal Lowder said in most cases a potential bomb would not be moved indoors.
"I don't want to second-guess why they did what they did," Lowder said from his home in Atlanta. "But in some instances, you might move a device if it were to protect the public. Property damage always comes second."
A bank could absorb an explosion, he said, protecting a residential area.
The Woodburn branch of West Coast Bank is surrounded by businesses, senior housing, single-family homes and busy Oregon 214, a main drag through Woodburn, population 22,000. The bank is on the opposite side of Interstate 5 from the popular Woodburn Company Stores outlet mall.
Although details are sketchy, Friday's events began to unfold about 10:30 a.m., when someone made a threatening phone call to the Wells Fargo bank next door. The bank was evacuated, and police found a suspicious object but determined it wasn't dangerous.
West Coast asked police to check its bank, but police found nothing. Then later that afternoon, a bank employee found a mysterious item under a bush and called police again. At 5 p.m., police evacuated the building.
They scanned the item with a portable X-ray machine. At 5:24 p.m., after they had finished the scan, the item blew up.
The Marion County Sheriff's Office declined to comment on whether or when a robot was used to inspect the device or the scene.
Kevin Baker, whose family owns the 76 gas station a few businesses down the highway, said he stopped by the bank about 5:20 p.m., but a Woodburn police officer told him the branch was closed. Baker saw a few plainclothes men inside, wearing gloves and congregating around a counter, possibly where customers fill out their deposit slips.
He didn't see what the men were looking at.
He left and was about two minutes into his drive across town to another West Coast branch when he saw a flurry of police cars zoom toward the bank. When he arrived at the second branch, frantic employees told him what had happened.
"It's tough for our community," said the lifelong resident, who knew Woodburn police Capt. Tennant and knows Police Chief Russell and the injured bank employee. "This kind of thing just doesn't happen in Woodburn."
Hakim is the second Oregon State Police bomb technician to die in the line of duty, Hastings said.
Anyone with information, call the ATF at 800-800-3855.
Diver letting an Olive Sea Snake (Aipysurus laevis) go by.
Snake Pit dive site on the Great Barrier Reef.
Analizando las distintas temáticas de una obra que se ha compuesto de una serie de colecciones que se irán defiendo en las próximas semanas
Temáticas
Desde los primeros cuadros, que el pintor define como “primitivos” (1948 a 1964), aparece una lógica evolución de la primera acuarela de 1948 a la actualidad, tanto en la evolución de la propia pintura, materiales utilizados e ideas llevadas a cabo, destacando el papel arroz, la serigrafía o la investigación en los murales realizados en los exteriores e iglesias de Bilbao a Vitoria. De esta manera, a lo largo del siguiente Post, enumeramos una serie de contenidos que nos acercan al resumen y síntesis de un artista especializado en todo lo que ha tocado y llevado a cabo. Premio Nacional de Pintura en 1958, la Exposición de Bilbao, en la Sala Arthogar (noviembre de 1960), fue el paso a una serie de eventos que lograron centrar la atención de los medios de comunicación en un artista que dejó una serie de claves de su arte. De aquella época y etapa, por medio de las lecciones en la Escuela Cervantes y al lado de José de Lorenzo Solís, junto a otros coetáneos como José María Cundín, Ergüin enseñaba bodegones, paisajes de exterior, primeros retratos y una voluntad en la descripción del País Vasco, su estudio de la Calle María Muñoz, o bien, aquellas impresiones de los viajes realizados a Castro Urdiales, Castilla y, en especial, a Cuenca y Toledo, sin dejar de lado los campos de la meseta, que calificó de “mares sin agua”, por su luz, llanura, extensiones y cambios de temperatura.
Buscando la facilidad en el proyecto, después del análisis de más de 30.000 fotografías, 3.000 documentos personales y la realización de una serie de listas que analizan las diapositivas del pasado, los vídeos de la actualidad y la configuración de un dossier de prensa, nos encontramos con la puesta en marcha de una recopilación de toda la obra (inventario) y la posibilidad de poner los puntos sobre las “íes” a todos los procesos, como la opción de destacar las temáticas de una carrera profesional que se inició en 1948, se consolida en 1958 y consigue llegar a la crítica, público y medios de comunicación en los primeros eventos de 1960 hasta 2013.
Iñaki García Ergüin se especializó, personalizó y profesionalizó en la realización de paisajes exteriores (Castro Urdiales, Toledo, País Vasco, Cuenca, Lanzarote, etc), retratos por encargo (personalidades, desconocidos, etc), o bien en los siguientes temas:
-Toros:
La plaza de toros, su ambiente, las fincas dedicadas a la crianza de los toros bravos, la pasión en un arte y espectáculo, así como la posibilidad de conocer a los toreros, la tauromaquia desde dentro, y las relaciones consolidadas con el tiempo lograron la atención del pintor, que ha sentido admiración por la fiesta, sus elementos y sus tertulias, como las distintas apariciones en el Club Cocherito de Bilbao, Café Lepanto o el Café Metrópoli. Además, las figuras de Pedro Gutiérrez Moya (El Niño de la Capea), Francisco Camino Sánchez (Paco Camino), Juan Antonio Ruiz (Espartaco) o Manuel Benítez “El Cordobés” han sido personalidades que han motivado a Ergüin en la elaboración de algunos cuadros con respecto al mundo del toreo.
Quizás, como explica, “el día que conocí a Marcial Lalanda me di cuenta de lo duro que es un arte que forma parte de un espectáculo arriesgado”. En palabras de Ernest Miller Hemingway, “Lalanda puede enfrentarse con cualquier toro y con todos ellos puede hacer un trabajo hábil y sincero. Como torero completo y científico es el mejor que hay en España, es el maestro indiscutible de la lidia actual” (Muerte en la tarde, 23 de septiembre de 1932).
Asimismo, por medio de la amistad que Ergüin mantuvo con Alejandro Cabrera, conocido como “El Niño de la Prensa” y personaje célebre de la ciudad de Bilbao en los ochenta y noventa, Alejandro formó parte de un cuadro llevado a cabo en 1981 y que llevó el título de “Alejandro torero”. Las conversaciones sobre toros, toreros y la fiesta en general fueron muy bien consideradas, debido a los conocimientos de Cabrera en este terreno en los distintos foros.
Para más información:
www.garciaerguin.es/anoro-la-tradicion-seria-en-la-plaza-...
www.aplausos.es/noticia/12309/Eventos/Bilbao-muestra-las-...
www.plazatorosbilbao.com/carteles-toros-bilbao.asp
-Ópera Carmen:
Un proyecto que se dividió en dos. En un primer lugar, la creación de los escenarios, telas y composiciones para ambientar los distintos actos, consolidaron a Ergüin como un artista que supo pintar una ópera con detalles llamativos, estilo propio y con el respaldo de la crítica, que tuvo buenas palabras ante un proyecto que nació a principios de los noventa y consiguió hacerse un hueco en la cartelera de Sevilla, Bilbao y Génova.
De esta experiencia apareció un libro titulado Carmen, ritmo y color en la pintura de García Ergüin (José E. Perallón), que consiguió describir los procesos a la hora de pintar algunas de las composiciones que aparecieron en el musical, y nos sirvió para tener un repaso de la biografía de Ergüin y algunas anotaciones finales sobre su obra dedicada al Jazz, Cielos, Playas y paisajes de exterior, que nos aproximaron a conocer la evolución en parte de su arte.
Por otra parte, de los cuadros relacionados con la Ópera Carmen, en 1992 se expusieron en Madrid, aunque Ergüin, con el paso de los años, ha trabajado en escenas del propio musical, analizando cada pasaje y desarrollando una colección privada en la que el colorido, expresionismo de la obra y el sentido de Carmen y don José nos acerca a la propia realidad de los textos de Mérimée.
Para más información:
www.garciaerguin.es/de-ese-libro/
-La Boheme y Manon:
En el ámbito de las óperas, Ergüin mostró un interés por los decorados, los dibujos, bocetos para cada acto y escena, participación en los procesos y destacando sus cualidades para dar a conocer una serie de obras que han acompañado otros proyectos que han tenido una representación en los principales teatros.
La buhardilla, la escenografía completa, las coristas y los propios moros con sus caras alargadas hacen que pasemos a la obra de Manon, que recoge ejemplos y ejemplos de otra de las piezas en la que el pintor se sintió “realizado y recompensado por el esfuerzo”. De esta manera, es obligada la cita de los cuadros que recogen el Hotel Transylvanie, Course Lareine, Hostelería de Amiens, El Havre o San Sulpicio realizados en 1997.
Para más información:
www.flickr.com/photos/garciaerguin/sets/
-Toledo:
Desde los primeros viajes realizados a la capital de la cultura en 1952, 1955 y hasta 2012, Ergüin ha sentido una plena admiración por la ciudad de Toledo, su arte, historia y las distintas panorámicas, paisajes y posibilidades de una localidad que cuenta con un importante patrimonio cultural, social y donde cada calle, paseo y edificio cuenta con un pasado.
Garcilaso de la Vega, El Greco o Miguel de Cervantes Saavedra son figuras que nacieron, residieron y murieron (El Greco), o bien, se basaron en su contexto para situar una historia, unos personajes o narraciones de una interesante calidad literaria.
Ergüin buscó Toledo a lo largo de las fases del día hasta la noche (1972), la descripción de los distintos edificios (Catedral, El Alcázar, Puente de San Martín, etc) y la profundidad de sus perspectivas desde la lejanía, con el objeto de jugar con los colores, tonalidades y elementos y materiales. El 12 de enero de 2012 se realizó en la Galería de Lumbreras una exposición que llevó el título de Toledo y que resumió los cincuenta años de trayectoria profesional del pintor.
Es muy probable, aunque está todavía por confirmar, que se pueda repetir la experiencia, pero en la propia ciudad de Toledo.
Para más información:
www.garciaerguin.es/hablamos-de-toledo/
galerialumbreras.com/exposiciones/inaki-garcia-erguin-2/
infoenpunto.com/not/5653/inaki_garcia_erguin_celebra_en_l...
www.elcorreo.com/vizcaya/v/20120112/cultura/regreso-maest...
-Castilla:
Tierra de Campos es una colección que recoge los paisajes de la meseta, de Castilla La Vieja (Burgos, Soria, Segovia, Ávila, Valladolid y Palencia, aunque en 1833 aparecieron Logroño y Santander), y Castilla La Nueva (Ciudad Real, Cuenca, Guadalajara, Madrid y Toledo), sin dejar de lado aquellos viajes realizados por Iñaki García Ergüin a Salamanca, para descubrir las fincas, su frío, el pasto de los toros y conseguir una serie de obras de gran calidad por medio del contraste de la luz, según la estación del año.
Los colores, la descripción de las iglesias, pueblos, personas, ciudadanos, campos y las explanadas fueron refugio de un artista que encontró la quietud, silencio y reflexión en unos paisajes que “eran como el mar, pero sin agua”. La investigación desde 1960 en adelante logró que Ergüin se consolidase como un experto en los campos de Castilla, por medio de un interés manifiesto y la admiración que sintió al encontrar nuevos argumentos y referencias para su pintura.
-Etapa religiosa:
El retablo de la Iglesia de San Antón de Bilbao (2003), La Cena del Señor (Parroquia de San Vicente Mártir de Abando – 2008) y El Pórtico de Gracia (Parroquia de San Vicente Mártir de Abando – 2010) son algunas de las obras más importantes en la etapa religiosa de Iñaki García Ergüin, el cual manifiesta que “asumí el reto como parte de un proyecto de gran envergadura”.
En el caso de la Iglesia de San Antón, el Retablo Mayor es un conjunto sin mazonería que consta de doce elementos: siete pinturas realizadas por el artista bilbaíno contemporáneo Iñaki García Ergüin e, intercaladas entre ellas, cinco motivos escultóricos, a saber: en la predela, dos relieves representando el Lavatorio de los Pies y la Última Cena; en el cuerpo intermedio, dos bultos redondos de San Pedro y San Pablo; y en el lugar del ático, un Cristo crucificado.
Los dos bultos y los dos relieves formaban parte de un desaparecido retablo romanista correspondiente a los últimos años siglo XVI, ejecutado por Esteban de Velasco según trazas de Martín Ruiz de Zubiate. El Cristo es una talla anterior, de la primera fase del renacimiento español. Inmediata al presbiterio, junto a la puerta de entrada, se dispone una talla en madera policromada de San Antón, gótica del siglo XV. Con respecto a La Cena del Señor, el 24 de octubre de 2008 se estrenó el Mural la “Cena del Señor” del pintor Ignacio García Ergüin en la Parroquia San Mártir de Abando (Bilbao).
El colorido, la complejidad de la escena y el mensaje de las distintas tablas supusieron un estudio pormenorizado del tema, argumento y mensaje por parte del pintor. Asimismo, en el año 2010, se realizó el Pórtico de Gracia que es la descripción de la Gracia de Dios, uno de los momentos más importantes en la religión católica, que se muestra en una manifestación que Ergüin desarrolló y describió en forma de tríptico.
Para más información:
www.flickr.com/photos/garciaerguin/sets/72157631785094961/
www.flickr.com/photos/garciaerguin/sets/72157630080044758/
www.flickr.com/photos/garciaerguin/sets/72157630017706325/
-Jazz:
Un estilo, un movimiento, un dinamismo en el escenario, una sucesión de melodías, armonías y destellos de la Preservation Hall Jazz Band, que es un conjunto que nació a principios de los sesenta en New Orleans, Louisiana, y que tienen por objetivo recuperar el estilo del auténtico Jazz de la zona, dar la oportunidad a nuevos músicos para la interpretación de las canciones y dar conciertos por todo el mundo. A mediados de los sesenta, Ergüin conoció la realidad del Barrio Francés de Nueva Orleans, vivió allí, consiguió exponer y personalizó su pintura hacia el nuevo descubrimiento del Jazz, que fue una sonora influencia por las atmósferas, naturaleza del propio estilo musical y espectáculo generado por los músicos, que fueron más que un divertimento verlos en directo.
De la etapa dedicada al Jazz, han aparecido multitud de cuadros, referencias y trabajos que aparecen en un lugar importante en la vida de Ergüin, así como en el Bar Grill del Hotel Carlton, que recoge dos obras de una colección que ha levantado excelentes críticas para el pintor. La Exposición Preservation Hall Jazz Band, bajo el título de Pinturas negras, tuvo un recorrido a mediados de los 90 por toda España, en especial por Vitoria y Madrid. De la misma manera, en 1980, en la Sala de Exposiciones Brosolí (Barcelona), se llevó a cabo un evento para recoger las mejores obras expuestas con respecto a esta temática.
Para más información:
hemeroteca.lavanguardia.com/preview/1980/11/15/pagina-30/...
www.flickr.com/photos/garciaerguin/sets/72157630668763872/
www.flickr.com/photos/garciaerguin/sets/72157630509735680/
-Playas:
Las Playas es una colección que ha tenido tres lugares y espacios que han posibilitado la creación de una sucesión de cuadros con respecto a un tema que recoge la tranquilidad, quietud, perspectiva, dimensión y paz desde Hendaya hasta Corralejo (Fuerteventura), pasando por Playa Blanca (Lanzarote) y las distintas playas que conoció por primera vez en 1976.
Pueblo Marinero (Teguise), Playa Blanca, Yaiza o la Playa Papagayo son localidades, lugares y sitios en los que Ergüin siguió creando y apostando por una temática en la que la luz, los colores, la aparición de pequeños elementos decorativos han acercado sus playas a países como Estados Unidos, Méjico o las distintas exposiciones que se realizaron en España. La Galería Arte y Proyección de Méjico fue una de las salas que recuerda el pintor cuando mira la vista atrás y analiza, paso a paso y de forma cronológica, su proyección internacional, que le llevó a Estados Unidos, de nuevo, a principios de los 90.
Para más información:
www.flickr.com/photos/garciaerguin/sets/72157631194310554/
www.flickr.com/photos/garciaerguin/sets/72157631178725480/
www.garciaerguin.es/del-inicio-a-la-madurez/
www.garciaerguin.es/lanzarote/
-Cielos:
El contraste perfecto entre los campos de Castilla y las playas de Hendaya, Lanzarote y Fuerteventura, así como una continuidad entre la tierra y el cielo, los amaneceres, atardeceres y anocheceres que son propios de la fase del día. La desaparición del sol, la aparición de la luna, un cielo con nubes, la claridad entre las nubes o la luminosidad de cada cielo en función de donde se ha realizado el cuadro son representaciones y escenas de la propia colección.
En obra grande (medidas), nos encontramos con una serie de representaciones de una etapa que cautivó a la crítica a mediados de los noventa, después del éxito de la Ópera Carmen, la participación en los telones y escenarios de La Boheme, así como los recuerdos de otros retratos ejecutados en la ciudad de Bilbao.
Para más información:
www.flickr.com/photos/garciaerguin/sets/72157632319427465/
www.flickr.com/photos/garciaerguin/sets/72157632165713355/
-Lonja de Bermeo:
Sus gentes, la cofradía, los barcos, el puerto, el cielo, la salida de un pesquero y la fiesta en sí, su ambiente y los retratos de los ciudadanos de una localidad que llamó la atención del pintor por su fuerza, el uso del negro y la planificación de una obra más grande de lo habitual a finales de los setenta, aunque los primeros esbozos datan de la década de los sesenta y las primeras exposiciones en las que participó en Bermeo.
Tierra de pescadores, tratamiento del pescado, pesqueros pequeños y mundo de lonja, el pintor hace un significativo repaso a una singular localidad que, con el paso de los años, ha evolucionado su mercado, puerto y barcos.
Para más información:
www.youtube.com/watch?v=fG2guK77-t0
-Athletic Club de Bilbao:
Amante del deporte en general, pero en especial del fútbol, boxeo y de los deportes vascos, García Ergüin recibió un encargo del Athletic Club de Bilbao para la realización de una serie de murales sobre el club, los jugadores y el significado del fútbol a mediados de los setenta. Ese proyecto, que con el paso del tiempo se convirtió en la primera piedra de una colaboración que se ha consolidado en el tiempo, logró la realización de una serie de murales y cuadros sobre el equipo, los valores y cultura en general, así como una significativa colección que recoge una serie de acciones de los propios partidos a los que asistió junto a los jugadores.
La alegría en la consecución de un gol, la parada de un portero, un cabezazo en el área rival o la creación del logotipo del centenario del Athletic Club de Bilbao en 1998 han formado parte de un arte consolidado, respetado y querido por la ciudad, afición, peñas y directivos del equipo.
Para más información:
www.flickr.com/photos/garciaerguin/sets/72157630841531714/
-Deporte vasco:
Jai Alai (punta de cesta), Harrijasoketa (levantamiento de piedras) o Sokamuturra (toro ensogado) son algunas obras de un estilo, tema y colección que tuvo su apogeo a mediados de los setenta, debido a la acción descrita, uso del negro y movimiento de los propios cuadros, en los que aparecen varios jugadores.
Jai Alai (punta de cesta) y otros títulos introducen al testigo y visitante en un escenario que es extraordinario, no sólo por su antigüedad, sino por la propia forma en la que se juega a este deporte. En la cesta-punta, se agarra la pelota con la cesta, se toma impulso y se lanza hacia el frontón. El peso de ésta oscila entre los 200 y 600 gramos, siendo su longitud de 62 cm para los delanteros y 68 cm los zagueros. La cesta se fabrica con madera de castaño, tejida de mimbre, no obstante en la actualidad se utilizan materiales sintéticos.
La forma de la cesta curva, cóncava, alargada y estrecha es al parecer una modificación de la antigua chistera. Encaja en la mano a modo de guante (atándola con una cuerda) y va provista de una bolsa que ayuda a retener la pelota, según las informaciones consultadas.
De origen vasco, jugado en frontones, generalmente entre 54 a 60 m. La principal característica de la cesta es la de lanzar la pelota con mayor fuerza y eficacia después de recogerla y dejarla deslizar hasta su extremo, desde donde saldrá despedida contra el frontón, intentando hacer “tanto” para conseguir el mayor número de puntos. La modalidad habitual es el juego por parejas, siendo los países más especializados Francia, España, México, Filipinas y Estados Unidos.
En este sentido, García Ergüin se atrevió con el Harrijasoketa, es decir, el levantamiento de piedras propio del deporte rural vasco y que se practica en los territorios tradicionales, en el que los dos jugadores compiten por levantar un número superior de veces piedras de diferentes formas, dimensiones y pesos determinados. Uno de los harrijasotzaile campeón más célebre es Iñaki Perurena quien en 1999 alcanzó el récord de 1000 levantamientos continuos de una piedra de 100 kg en 5 h, 4 minutos y 46 segundos. Fue el primer levantador que alzó piedras de 300 o más kg, llegando en 1994 a 320 kg. Mikel Saralegi, de Leiza como Iñaki, ostenta el récord actual (329 kg), obtenido en 2001.
Para más información:
www.garciaerguin.es/deporte-vasco/
-Expresionismo:
El expresionismo es una corriente artística y movimiento cultural que surgió en Alemania a principios del siglo XX y que transformó la realidad para expresar de forma más subjetiva la naturaleza y al ser humano, dando primacía a la plasmación de los sentimientos más que a la descripción objetiva de la realidad. El viaje realizado a la ciudad de Múnich en 1963, por medio de una beca concedida por Iberduero, transformó el concepto de la pintura en García Ergüin, que aprovechó para avanzar en su evolución, adaptar aquello que le gustaba y lograr evocar un mensaje más social en sus propios cuadros, aunque respetando el origen, su interpretación de la realidad y logrando un mensaje, como apareció en determinadas críticas artísticas de finales de los sesenta.
El expresionismo, como movimiento, tendencia, corriente y forma de expresión, amplió los conocimientos del pintor en la elaboración de paisajes, narrar la Fiesta Vasca de Hendaya 1900, los trajes de época o los paisajes de la propia ciudad de Bilbao, con la incorporación de nuevos colores y el tratamiento de la luz.
-Espacios:
En el año 2000, después de haber realizado el proyecto del logotipo para la celebración del centenario del Athletic Club de Bilbao, el pintor desea plasmar nuevos proyectos creativos por medio del uso del color en la colección Espacios, que deja al interesado y público la opción de interpretar de forma libre una sucesión de imágenes, en las que nos encontramos con una línea que divide cada cuadro en función del uso de un color.
Rojo, amarillo, negro, blanco o naranja se dan cita en una obra que es actual, innovadora y sedujo a la crítica por su originalidad, y supone un paso más en la evolución de la pintura de García Ergüin.
Para más información:
www.flickr.com/photos/garciaerguin/sets/72157630764123022/
-Obra sobre papel arroz:
El papel arroz, descrito como “una buena piel”, logró que el pintor se fijase en otros materiales al margen del óleo para poder crear nuevos proyectos y definir una serie de colecciones en un soporte delicado, pero con buenas sensaciones desde el punto de vista visual, y que ha sido empleado para algunas de sus colecciones más prestigiosas (Toledo, Lanzarote, etc).
-Retratos:
El análisis e interpretación son dos factores esenciales en el arte del retrato. Desde los miembros de la familia, personalidades del mundo de la política, empresarios, futbolistas, desconocidos, amigos, otros pintores y músicos, Ergüin ha recurrido al retrato, al desafío de captar el mensaje de una cara y de la figura de la propia esencia del ser humano, en una colección que se inició a mediados de los cincuenta del siglo XX.
Para más información:
www.flickr.com/photos/garciaerguin/sets/72157632238216006/
Fuente de información:
-Archivos de Iñaki García Ergüin.
-Medios de comunicación.
Para más información
Ignacio García Ergüin
Web: www.garciaerguin.es
Facebook: facebook.com/garciaerguin
Twitter: twitter.com/garciaerguin
Flickr: flickr.com/photos/garciaerguin
YouTube: youtube.com/inakigarciaerguin
Google Plus: plus.google.com/108846756574271829051
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
Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
WIKIPEDIA
By respected architect Archibald Elliott (Edinburgh), 1823. Model castellated jail built on site of former Jedburgh Castle (demolished 1409). Sham battlements with small towers at angles (entrance in NE tower) enclosing a D-plan site at top of Castle Gate. At centre of site square 2-storey 3-bay Gaoler's House with towers at each corner; flanked by rectangular 2-storey 5-bay cell blocks. Walls enclosing quadrants between blocks serving as exercise yards. Buildings and walls of cream sandstone rubble with ashlar dressings; buildings and fortifications with battlemented parapet and moulded ashlar coping; quadrant walls with plain semi-circular coping. Base course and string courses above ground floor and below parapet. All windows with deep splayed reveals.
Jedburgh old Castle Jail is a fine example of a purpose built early 19th century jail with a complex double walled layout, demonstrating some fine castellated stone detailing, and prominently sited to the head of the town’s main street on the mound of the demolished Jedburgh Castle. It is contemporary and in the same style as the larger Stirling Old Town Jail, although Jedburgh is a more refined plan layout and design.
Jedburgh castle had been demolished by the Scots in 1409 to prevent the English using it during the Border wars, and all that remained was fragments of masonry. The mound on which it stood was largely covered by trees, and was the site of the town gallows. Archibald Elliott, the architect of Edinburgh's Calton Jail, was chosen to design the new jail and by 1834 the Parish Minister John Purves remarked that there was "no more comfortable place of confinement in Scotland.” In 1847 the jail was altered to come into line with the Prison Acts of 1839 which stipulated separate cells. The Bridewell, having been originally built with separate cells anyway, is therefore the least altered part of the complex. Jedburgh jail at one point moved someone to poetry:
I'd rather lie in the belly o' a whale
Than spend a nicht in Jethart Gaol.
There were some more signs like this on another window. They seemed to be about preserving historic Zanesville. While I agree with their sentiment they could have put more care into making the signs.
“Tell me again how you think God will judge others for who they love, and not judge you for hating someone you’ve never met?”
Once a professor at a respected university, Thomas Silvio found himself becoming increasingly obsessed with advanced mechanics, and the prospect of a bipedal mechanical walker. After finding reliable sources of funding and power, he immersed himself in his mission, abandoning family, career, and any of life's other little distractions along the way. After years of tinkering he finally achieved his goal, but what he will do with this amazing new technology is anyone's guess.
The Ride of Respect is an annual mass ride by motorcyclists to pay tribute both to UK tri-service personnel and to the fallen and their families.
Over the past 4 years' rides, it have raised around a half million pounds for military charities