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THE MEANING & SYMBOLISM OF THE PEONY:
With a recorded history that dates back thousands of years, it’s not surprising that even the mythology surrounding the origin of the peony has multiple versions.
One legend has it that the peony is named after Paeon, a physician to the gods, who received the flower on Mount Olympus from the mother of Apollo.
And another tells the story of that same physician who was ‘saved’ from the fate of dying as other mortals by being turned into the flower we know today as the peony.
The traditional floral symbol of China, the state flower of Indiana, and the 12th wedding anniversary flower, peonies are known as the flower of riches and honour.
With their lush, full, rounded bloom, peonies embody romance and prosperity and are regarded as an omen of good fortune and a happy marriage.
They come in more colours than I knew! These here a pure white. Such luscious blooms.
Have a wonderful day, filled with love and thanx for your visit, M, (*_*)
For more of my other work visit here: www.indigo2photography.com
IT IS STRICTLY FORBIDDEN (BY LAW!!!) TO USE ANY OF MY image or TEXT on websites, blogs or any other media without my explicit permission. © All rights reserved
Once I watched a documentary that said that the heart symbol was derived from the shape of an ivy leaf. The ivy, as a metaphor for eternity, had been found engraved in ancient tomb stones. Over time, the meaning shifted towards eternal love and then just love.
Now I know better.
Large red damselfly // Frühe Adonislibelle // Pyrrhosoma nymphula.
In Germany, three quarters of flying insects have vanished in 25 years ( www.theguardian.com/environment/2017/oct/18/warning-of-ec... ).
One third of all invertebrate species are endangered or have already gone extinct in Germany.
The loss of biodiversity on land worldwide amounts to 20 % ( IPBES (2019): Global assessment report on biodiversity and ecosystem services of the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (Version 1). Zenodo. doi.org/10.5281/zenodo.5657041, page 31 ).
And again I forgot to ask about her name…
At Netherlands Open Air Museum in Arnhem. If you would like to meet this woman the address is Schelmseweg 89 in Arnhem. ;-)
Wikipdia: The Netherlands Open Air Museum (Dutch: Nederlands Openluchtmuseum) is an open air museum and park located near Arnhem with antique houses, farms and factories from different parts of the Netherlands. The museum was founded in 1912 and is situated in the woods near Arnhem. The museum park is 44 hectares in area and includes buildings from various places and historical periods.
The city of Arnhem is famous for a battle that took place in WW2, an interesting trivia is that some citiziens of Arnhem were evacuated to live in the museum during a part of the war.
More from the Netherlands
Better viewed in Large: Press L !
Press F to fave if you like :-)
From Wikipedia, the free encyclopedia
"Khajuraho"
UNESCO World Heritage Site
Location Madhya Pradesh, India Edit this at Wikidata
Coordinates 24°51′08″N 79°55′20″E
Criteria Cultural: (i), (iii) Edit this on Wikidata[1]
Reference 240
Inscription 1986 (10th Session)
Khajuraho Group of Monuments is located in India
Khajuraho Group of Monuments
Location of Khajuraho Group of Monuments
[edit on Wikidata]
The Khajuraho Group of Monuments is a group of Hindu and Jain temples in Madhya Pradesh, India, about 175 kilometres (109 mi) southeast of Jhansi. They are one of the UNESCO World Heritage Sites in India.[2][3] The temples are famous for their nagara-style architectural symbolism and their erotic sculptures.[4]
Most Khajuraho temples were built between 950 and 1050 by the Chandela dynasty.[5] Historical records note that the Khajuraho temple site had 85 temples by the 12th century, spread over 20 square kilometers Of these, only about 25 temples have survived, spread over 6 square kilometers.[3] Of the various surviving temples, the Kandariya Mahadeva Temple is decorated with a profusion of sculptures with intricate details, symbolism and expressiveness of ancient Indian art.[6]
The Khajuraho group of temples were built together but were dedicated to two religions, Hinduism and Jainism, suggesting a tradition of acceptance and respect for diverse religious views among Hindus and Jains in the region.[7]
Contents
1 Location
2 History
3 Description
3.1 Architecture of the temples
4 Construction
5 Chronology
6 Arts and sculpture
7 Tourism and cultural events
8 See also
9 References
10 Further reading
11 External links
Location
The Khajuraho monuments are located in the Indian state of Madhya Pradesh, in Chhatarpur district, about 620 kilometres (385 mi) southeast of New Delhi. The temples are near a small town also known as Khajuraho,[8] with a population of about 20,000 people (2001 Census).
Khajuraho is served by Civil Aerodrome Khajuraho (IATA Code: HJR), with services to Delhi, Agra, Varanasi and Mumbai.[9] The site is also linked by the Indian Railways service, with the railway station located approximately six kilometres from the entrance to the monuments .
The monuments are about 10 kilometres off the east-west National Highway 75, and about 50 kilometres from the city of Chhatarpur, which is connected to the state capital Bhopal by the SW-NE running National Highway 86.
The 10th century Bhand Deva Temple in Rajasthan was built in the style of the Khajuraho monuments and is often referred to as 'Little Khajuraho'.
History
The Khajuraho group of monuments was built during the rule of the Chandela dynasty. The building activity started almost immediately after the rise of their power, throughout their kingdom to be later known as Bundelkhand.[10] Most temples were built during the reigns of the Hindu kings Yashovarman and Dhanga. Yashovarman's legacy is best exhibited by The Lakshmana Temple. Vishvanatha temple best highlights King Dhanga's reign.[11]:22 The largest and currently most famous surviving temple is Kandariya Mahadeva built in the reign of King Vidyadhara.[12] The temple inscriptions suggest many of the currently surviving temples were complete between 970 and 1030 CE, with further temples completed during the following decades.[7]
The Khajuraho temples were built about 35 miles from the medieval city of Mahoba,[13] the capital of the Chandela dynasty, in the Kalinjar region. In ancient and medieval literature, their kingdom has been referred to as Jijhoti, Jejahoti, Chih-chi-to and Jejakabhukti.[14]
Khajuraho was mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar in 1022 CE; he mentions Khajuraho as the capital of Jajahuti.[15] The raid was unsuccessful, and a peace accord was reached when the Hindu king agreed to pay a ransom to Mahmud of Ghazni to end the attack and leave.[14]
Khajuraho temples were in active use through the end of 12th century. This changed in the 13th century; after the army of Delhi Sultanate, under the command of the Muslim Sultan Qutb-ud-din Aibak, attacked and seized the Chandela kingdom. About a century later, Ibn Battuta, the Moroccan traveller in his memoirs about his stay in India from 1335 to 1342 CE, mentioned visiting Khajuraho temples, calling them "Kajarra"[16][17] as follows:
Until the 12th century, Khajuraho was under Hindu kings and featured 85 temples. Central India was seized by Delhi Sultanate in 13th century. Under Muslim rule, some temples were destroyed and the rest left in neglect. Ruins of some old temples (Ghantai temple above) are still visible.
...near (Khajuraho) temples, which contain idols that have been mutilated by the Moslems, live a number of yogis whose matted locks have grown as long as their bodies. And on account of extreme asceticism they are all yellow in colour. Many Moslems attend these men in order to take lessons (yoga) from them.
— Ibn Battuta, about 1335 CE, Riḥlat Ibn Baṭūṭah, Translated by Arthur Cotterell[18]
Central Indian region, where Khajuraho temples are, remained in the control of many different Muslim dynasties from 13th century through the 18th century. In this period, some temples were desecrated, followed by a long period when they were left in neglect.[7][10] In 1495 CE, for example, Sikandar Lodi’s campaign of temple destruction included Khajuraho.[19] The remoteness and isolation of Khajuraho protected the Hindu and Jain temples from continued destruction by Muslims.[20][21] Over the centuries, vegetation and forests overgrew, took over the temples.
In the 1830s, local Hindus guided a British surveyor, T.S. Burt, to the temples and they were thus rediscovered by the global audience.[22] Alexander Cunningham later reported, few years after the rediscovery, that the temples were secretly in use by yogis and thousands of Hindus would arrive for pilgrimage during Shivaratri celebrated annually in February or March based on a lunar calendar. In 1852, Maisey prepared earliest drawings of the Khajuraho temples.[23]
Nomenclature
The name Khajuraho, or Kharjuravāhaka, is derived from ancient Sanskrit (kharjura, खर्जूर means date palm,[24] and vāhaka, वाहक means "one who carries" or bearer[25]). Local legends state that the temples had two golden date-palm trees as their gate (missing when they were rediscovered). Desai states that Kharjuravāhaka also means scorpion bearer, which is another symbolic name for deity Shiva (who wears snakes and scorpion garlands in his fierce form).[26]
Cunningham’s nomenclature and systematic documentation work in 1850s and 1860s have been widely adopted and continue to be in use.[23] He grouped the temples into the Western group around Lakshmana, Eastern group around Javeri, and Southern group around Duladeva.[27]
Khajuraho is one of the four holy sites linked to deity Shiva (the other three are Kedarnath, Kashi and Gaya). Its origin and design is a subject of scholarly studies. Shobita Punja[28] has proposed that the temple’s origin reflect the Hindu mythology in which Khajuraho is the place where Shiva got married; with Raghuvamsha verse 5.53, Matangeshvara honoring ‘’Matanga’’, or god of love.
Description
Sections and orientation of Khajuraho temples.
The temple site is within Vindhya mountain range in central India. An ancient local legend held that Hindu deity Shiva and other gods enjoyed visiting the dramatic hill formation in Kalinjar area.[27] The center of this region is Khajuraho, set midst local hills and rivers. The temple complex reflects the ancient Hindu tradition of building temples where gods love to play.[27][29]
The temples are clustered near water, another typical feature of Hindu temples. The current water bodies include Sib Sagar, Khajur Sagar (also called Ninora Tal) and Khudar Nadi (river).[30] The local legends state that the temple complex had 64 water bodies, of which 56 have been physically identified by archeologists so far.[27][31]
All temples, except[27] one (Chaturbhuja) face sunrise - another symbolic feature that is predominant in Hindu temples. The relative layout of temples integrate masculine and feminine deities and symbols highlight the interdependence.[28] The art work symbolically highlight the four goals of life considered necessary and proper in Hinduism - dharma, kama, artha and moksha.
Of the surviving temples, 6 are dedicated to Shiva and his consorts, 8 to Vishnu and his affinities, 1 to Ganesha, 1 to Sun god, 3 to Jain Tirthankars.[27] For some ruins, there is insufficient evidence to assign the temple to specific deities with confidence.
An overall examination of site suggests that the Hindu symbolic mandala design principle of square and circles is present each temple plan and design.[32] Further, the territory is laid out in three triangles that converge to form a pentagon. Scholars suggest that this reflects the Hindu symbolism for three realms or trilokinatha, and five cosmic substances or panchbhuteshvara.[27] The temple site highlights Shiva, the one who destroys and recycles life, thereby controlling the cosmic dance of time, evolution and dissolution.[28]
The temples have a rich display of intricately carved statues. While they are famous for their erotic sculpture, sexual themes cover less than 10% of the temple sculpture.[33] Further, most erotic scene panels are neither prominent nor emphasized at the expense of the rest, rather they are in proportional balance with the non-sexual images.[34] The viewer has to look closely to find them, or be directed by a guide.[35] The arts cover numerous aspects of human life and values considered important in Hindu pantheon. Further, the images are arranged in a configuration to express central ideas of Hinduism. All three ideas from Āgamas are richly expressed in Khajuraho temples - Avyakta, Vyaktavyakta and Vyakta.[36]
The Beejamandal temple is under excavation. It has been identified with the Vaidyanath temple mentioned in the Grahpati Kokalla inscription.[37]
Of all temples, the Matangeshvara temple remains an active site of worship.[28] It is another square grid temple, with a large 2.5 metres (8.2 ft) high and 1.1 metres (3.6 ft) diameter lingam, placed on a 7.6 metres (25 ft) diameter platform.[27]
The most visited temple, Kandariya Mahadev, has an area of about 6,500 square feet and a shikhara (spire) that rises 116 feet.[10][27]
Jain temples
Main article: Jain temples of Khajuraho
The Jain temples are located on east-southeast region of Khajuraho monuments.[38] Chausath jogini temple features 64 jogini, while Ghantai temple features bells sculptured on its pillars.
Architecture of the temples
The layout plan of Kandariya Mahadeva Temple. It uses the 64 pada grid design. Smaller Khajuraho temples use the 9, 16, 36 or 49 grid mandala plan.[39]
Khajuraho temples, like almost all Hindu temple designs, follow a grid geometrical design called vastu-purusha-mandala.[40] This design plan has three important components - Mandala means circle, Purusha is universal essence at the core of Hindu tradition, while Vastu means the dwelling structure.[41]
The design lays out a Hindu temple in a symmetrical, concentrically layered, self-repeating structure around the core of the temple called garbhagriya, where the abstract principle Purusha and the primary deity of the temple dwell. The shikhara, or spire, of the temple rises above the garbhagriya. This symmetry and structure in design is derived from central beliefs, myths, cardinality and mathematical principles.[42]
The circle of mandala circumscribe the square. The square is considered divine for its perfection and as a symbolic product of knowledge and human thought, while circle is considered earthly, human and observed in everyday life (moon, sun, horizon, water drop, rainbow). Each supports the other.[29] The square is divided into perfect 64 sub-squares called padas.[40]
Most Khajuraho temples deploy the 8x8 (64) padas grid Manduka Vastupurushamandala, with pitha mandala the square grid incorporated in the design of the spires.[39] The primary deity or lingas are located in the grid’s Brahma padas.
Khajuraho temples use the 8x8 (64) Vastupurusamandala Manduka grid layout plan (left) found in Hindu temples. Above the temple’s brahma padas is a Shikhara (Vimana or Spire) that rises symmetrically above the central core, typically in a circles and turning-squares concentric layering design (right) that flows from one to the other as it rises towards the sky.[29][43]
The architecture is symbolic and reflects the central Hindu beliefs through its form, structure and arrangement of its parts.[44] The mandapas as well as the arts are arranged in the Khajuraho temples in a symmetric repeating patterns, even though each image or sculpture is distinctive in its own way. The relative placement of the images are not random but together they express ideas, just like connected words form sentences and paragraphs to compose ideas.[45] This fractal pattern that is common in Hindu temples.[46] Various statues and panels have inscriptions. Many of the inscriptions on the temple walls are poems with double meanings, something that the complex structure of Sanskrit allows in creative compositions.[26]
All Khajuraho temples, except one, face sunrise, and the entrance for the devotee is this east side.
An illustration of Khajuraho temple Spires (Shikhara, Vimana) built using concentric circle and rotating-squares principle. Four spires (left) are shown above, while the inside view of one Shikara ceiling (right) shows the symmetric layout.
Above the vastu-purusha-mandala of each temple is a superstructure with a dome called Shikhara (or Vimana, Spire).[41] Variations in spire design come from variation in degrees turned for the squares. The temple Shikhara, in some literature, is linked to mount Kailash or Meru, the mythical abode of the gods.[29]
In each temple, the central space typically is surrounded by an ambulatory for the pilgrim to walk around and ritually circumambulate the Purusa and the main deity.[29] The pillars, walls and ceilings around the space, as well as outside have highly ornate carvings or images of the four just and necessary pursuits of life - kama, artha, dharma and moksa. This clockwise walk around is called pradakshina.[41]
Larger Khajuraho temples also have pillared halls called mandapa. One near the entrance, on the east side, serves as the waiting room for pilgrims and devotees. The mandapas are also arranged by principles of symmetry, grids and mathematical precision. This use of same underlying architectural principle is common in Hindu temples found all over India.[47] Each Khajuraho temple is distinctly carved yet also repeating the central common principles in almost all Hindu temples, one which Susan Lewandowski refers to as "an organism of repeating cells".[48]
Construction
The temples are grouped into three geographical divisions: western, eastern and southern.
The Khajuraho temples are made of sandstone, with a granite foundation that is almost concealed from view.[49] The builders didn't use mortar: the stones were put together with mortise and tenon joints and they were held in place by gravity. This form of construction requires very precise joints. The columns and architraves were built with megaliths that weighed up to 20 tons.[50] Some repair work in the 19th Century was done with brick and mortar; however these have aged faster than original materials and darkened with time, thereby seeming out of place.
The Khajuraho and Kalinjar region is home to superior quality of sandstone, which can be precision carved. The surviving sculpture reflect fine details such as strands of hair, manicured nails and intricate jewelry.
While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans recreated a stone sculpture under 4 feet that took about 60 days to carve in an attempt to develop a rough idea how much work must have been involved.[51] Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone.[52] They concluded that these temples would have required hundreds of highly trained sculptors.
Chronology
The Khajuraho group of temples belong to Vaishnavism school of Hinduism, Saivism school of Hinduism and Jainism - nearly a third each. Archaeological studies suggest all three types of temples were under construction at about the same time in late 10th century, and in use simultaneously. Will Durant states that this aspect of Khajuraho temples illustrates the tolerance and respect for different religious viewpoints in the Hindu and Jain traditions.[53] In each group of Khajuraho temples, there were major temples surrounded by smaller temples - a grid style that is observed to varying degrees in Hindu temples in Angkor Wat, Parambaran and South India.
The largest surviving Saiva temple is Khandarya Mahadeva, while the largest surviving Vaishnava group includes Chaturbhuja and Ramachandra.
Kandariya Mahadeva Temple plan is 109 ft in length by 60 ft, and rises 116 ft above ground and 88 ft above its own floor. The central padas are surrounded by three rows of sculptured figures, with over 870 statues, most being half life size (2.5 to 3 feet). The spire is a self repeating fractal structure.
Temples, religious affiliations and consecration years
Sequence Modern Temple name Religion Deity Completed by
(CE)[27][54] Image
1 Chausath Yogini Hinduism Devi, 64 Yoginis 885 Khajuraho,Chausath-Yogini-Tempel2.jpg
2 Brahma Hinduism Vishnu 925
3 Lalgun Mahadev Hinduism Shiva 900 India-5696 - Flickr - archer10 (Dennis).jpg
4 Matangeshwar Hinduism Shiva 1000 India-5772 - Flickr - archer10 (Dennis).jpg
5 Varaha Hinduism Vishnu 950 India-5595 - Flickr - archer10 (Dennis).jpg
6 Lakshmana Hinduism Vaikuntha Vishnu 939 India-5679 - Flickr - archer10 (Dennis).jpg
7 Parshvanatha Jainism Parshvanatha 954 Le temple de Parshvanath (Khajuraho) (8638423582).jpg
8 Vishvanatha Hinduism Shiva 999 India-5749 - Visvanatha Temple - Flickr - archer10 (Dennis).jpg
9 Devi Jagadambi Hinduism Devi, Parvati 1023 Khajuraho Devi Jagadambi Temple 2010.jpg
10 Chitragupta Hinduism Sun, Chitragupta 1023 India-5707 - Flickr - archer10 (Dennis).jpg
11 Kandariya Mahadeva (Largest temple) Hinduism Shiva 1029 Temple at Khajuraho, Madhya Pradesh, India.jpg
12 Vamana Hinduism Vamana 1062 Khajuraho Vaman Temple 2010.jpg
13 Adinath Jain Temple Jainism Adinatha 1027 Adinath Jain Temple Khajuraho 12.jpg
14 Javeri Hinduism Vishnu 1090 Javari Temple, Khajuraho.jpg
15 Chaturbhuja Hinduism Vishnu 1110 Khajuraho Chaturbhuja Temple.jpg
16 Duladeo (Duladeva) Hinduism Shiva 1125 Khajuraho Dulhadeo 2010.jpg
17 Ghantai Jainism Adinatha 960 A ruin, pillars at Khajuraho, India.jpg
18 Vishnu-Garuda Hinduism Vishnu 1000
19 Ganesha Hinduism Shiva 1000
20 Hanuman Hinduism Hanuman 922[55] Hanuman Inscription at Khajuraho.jpg
21 Mahishasuramardini Hinduism Mahishasuramardini 995 Khajuraho India, Lakshman Temple, Sculpture 10.JPG
22 Shantinatha temple Jainism Shantinatha 1027 Jain group of temples - Khajuraho 09.jpg
Arts and sculpture
Khajuraho temples are famous for their erotic arts. These constitute about 10% of total art displayed at the monuments.
Erotic sculptures
The Khajuraho temples feature a variety of art work, of which 10% is sexual or erotic art outside and inside the temples. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. Some scholars suggest these to be tantric sexual practices.[56] Other scholars state that the erotic arts are part of Hindu tradition of treating kama as an essential and proper part of human life, and its symbolic or explicit display is common in Hindu temples.[6][57] James McConnachie, in his history of the Kamasutra, describes the sexual-themed Khajuraho sculptures as "the apogee of erotic art":
"Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles....Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples."
Over 90% of the art work at the temple is about daily life and symbolic values in ancient Indian culture.
The temples have several thousand statues and art works, with Kandarya Mahadeva Temple alone decorated with over 870. Some 10% of these iconographic carvings contain sexual themes and various sexual poses. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities;[58] however the kama arts represent diverse sexual expressions of different human beings.[59] The vast majority of arts depict various aspects the everyday life, mythical stories as well as symbolic display of various secular and spiritual values important in Hindu tradition.[3][6] For example, depictions show women putting on makeup, musicians making music, potters, farmers, and other folks in their daily life during the medieval era.[60] These scenes are in the outer padas as is typical in Hindu temples.
There is iconographic symbolism embedded in the arts displayed in Khajuraho temples.[6] Core Hindu values are expressed in multitude of ways. Even the Kama scenes, when seen in combination of sculptures that precede and follow, depict the spiritual themes such as moksha. In the words of Stella Kramrisch,
This state which is “like a man and woman in close embrace” is a symbol of moksa, final release or reunion of two principles, the essence (Purusha) and the nature (Prakriti).
— Stella Kramrisch, 1976[29]
The Khajuraho temples represent one expression of many forms of arts that flourished in Rajput kingdoms of India from 8th through 10th century CE. For example, contemporary with Khajuraho were the publications of poems and drama such as Prabodhacandrodaya, Karpuramanjari, Viddhasalabhanjika and Kavyamimansa.[61] Some of the themes expressed in these literary works are carved as sculpture in Khajuraho temples.[26][62] Some sculptures at the Khajuraho monuments dedicated to Vishnu include the Vyalas, which are hybrid imaginary animals with lions body, and are found in other Indian temples.[63] Some of these hybrid mythical art work include Vrik Vyala (hybrid of wolf and lion) and Gaja Vyala (hybrid of elephant and lion). These Vyalas may represent syncretic, creative combination of powers innate in the two.[64]
Tourism and cultural events
Temples layout map – Khajuraho Group of Monuments.
The temples in Khajuraho are broadly divided into three parts : the Eastern group, the Southern Group and the Western group of temples of which the Western group alone has the facility of an Audio guided tour wherein the tourists are guided through the seven eight temples. There is also an audio guided tour developed by the Archaeological Survey of India which includes a narration of the temple history and architecture.[65]
The Khajuraho Dance Festival is held every year in February.[66] It features various classical Indian dances set against the backdrop of the Chitragupta or Vishwanath Temples.
The Khajuraho temple complex offers a light and sound show every evening. The first show is in English language and the second one in Hindi. It is held in the open lawns in the temple complex, and has received mixed reviews.
The Madhya Pradesh Tourism Development has set up kiosks at the Khajuraho railway station, with tourist officers to provide information for Khajuraho visitors.
See also
List of megalithic sites
Jain temples of Khajuraho
Ajanta Caves
Badami Chalukya architecture
Western Chalukya architecture
Hindu temple
Madan Kamdev
Hemvati
Kama Sutra
Kamashastra
References
"World Heritage Day: Five must-visit sites in India".
Khajuraho Group of Monuments UNESCO World Heritage Site
Philip Wilkinson (2008), India: People, Place, Culture and History, ISBN 978-1405329040, pp 352-353
Gopal, Madan (1990). K.S. Gautam, ed. India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 179.
Devangana Desai (2005), Khajuraho, Oxford University Press, Sixth Print, ISBN 978-0-19-565643-5
James Fergusson, Norther or Indo-Aryan Style - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London
"Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)". Census Commission of India. Archived from the original on 2004-06-16. Retrieved 2008-11-01.
Khajuraho airport AAI, Govt of India
G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-24
Sen, Sailendra (2013). A Textbook of Medieval Indian History. Primus Books. ISBN 9789380607344.
Devangana Desai 2005, p. 10.
also called Erakana
Mitra (1977), The early rulers of Khajuraho, ISBN 978-8120819979
J. Banerjea (1960), Khajuraho, Journal of the Asiatic Society, Vol. 2-3, pp 43-47
phonetically translated from Arabic sometimes as "Kajwara"
Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)
Arthur Cotterell (2011), Asia: A Concise History, Wiley, ISBN 978-0470825044, pp 184-185
Michael D. Willis, An Introduction to the Historical Geography of Gopakṣetra, Daśārṇa, and Jejākadeśa, Bulletin of the School of Oriental and African Studies, University of London, Vol. 51, No. 2 (1988), pp. 271-278; See also K.R. Qanungo (1965), Sher Shah and his times, Orient Longmans, OCLC 175212, pp 423-427
Trudy King et al., Asia and Oceania: International Dictionary of Historic Places, ISBN 978-1884964046, Routledge, pp 468-470
Alain Daniélou (2011), A Brief History of India, ISBN 978-1594770296, pp 221-227
Louise Nicholson (2007), India, National Geographic Society, ISBN 978-1426201448, see Chapter on Khajuraho
Krishna Deva (1990), Temples of Khajuraho, 2 Volumes, Archaelogical Survey of India, New Delhi
kharjUra Sanskrit English Dictionary, Koeln University, Germany
vAhaka Sanskrit English Dictionary, Koeln University, Germany
Devangana Desai (1996), Chapter 7 - Puns and Enigmatic Language in Sculpture in The Religious Imagery of Khajuraho, Project for Indian Cultural Studies, Columbia University Archives
Rana Singh (2007), Landscape of sacred territory of Khajuraho, in City Society and Planning (Editors: Thakur, Pomeroy, et al), Volume 2, ISBN 978-8180694585, Chapter 18
Shobita Punja (1992), Divine Ecstasy - The Story of Khajuraho, Viking, New Delhi, ISBN 978-0670840274
Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, ISBN 978-81-208-0222-3
Ibn Battuta in his 1335 CE memoirs on Delhi Sultanate mentioned the temples to be near a mile long lake, modern water bodies are much smaller and separate lagoons; Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)
The number 64 is considered sacred in Hindu temple design and very common design basis; it is symbolic as it is both a square of 8 and a cube of 4.
Brahma temple is 19 feet square; Kandariya Mahadev has a four fused square grid; Matangeshvara temple is a 64 grid square; etc. See G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-25; and V.A. Smith (1879), "Observations on some Chandel Antiquities", Asiatic Society of Bengal, Vol. 48, Part 1, pp 291-297
D Desai (1996), The religious imagery of Khajuraho, Project for Indian Cultural Studies, ISBN 978-8190018418
Desai states that Khajuraho and Orissa Hindu temples are distinctive in giving erotic kama images the same weight as others and by assigning important architectural position; in contrast, surviving sculpture from temples of Gujarat, Maharashtra and Mysore show that there kama and sexual images were assigned to insignificant parts of the temple; Meister suggests that this aspect of eroticism in temple design and equal weight reflects evolution of design ideas among Hindu artisans, with temples built in later medieval centuries placing equal weight and balance to kama; see Meister, Michael (1979). "Juncture and Conjunction: Punning and Temple Architecture". Artibus Asiae. 41 (2–3): 226–234. JSTOR 3249517. doi:10.2307/3249517.
Edmund Leach, The Harvey Lecture Series. The Gatekeepers of Heaven: Anthropological Aspects of Grandiose Architecture, Journal of Anthropological Research, Vol. 39, No. 3 (Autumn, 1983), pp 243-264
Bettina Bäumer, A review, Artibus Asiae, Vol. 59, No. 1/2 (1999), pp. 138-140
Cunningham, Alexander (1880). Report of Tours in Bundelkhand and Malwa in 1874-75 and 1876-77. 8 Hastings Street, Calcutta: Office of the Superintendent of Government Printing. p. 22. Retrieved 8 May 2017.
James Fergusson, Jaina Architecture - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London
Meister, Michael W. (April–June 1979). "Maṇḍala and Practice in Nāgara Architecture in North India". Journal of the American Oriental Society. 99 (2): 204–219. JSTOR 602657. doi:10.2307/602657.
Meister, Michael (1983). "Geometry and Measure in Indian Temple Plans: Rectangular Temples". Artibus Asiae. 44 (4): 266–296. JSTOR 3249613. doi:10.2307/3249613.
Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, pp 68-69
Stella Kramrisch (1976), The Hindu Temple Volume 1, ISBN 81-208-0223-3
Meister, Michael W. (March 2006). "Mountain Temples and Temple-Mountains: Masrur". Journal of the Society of Architectural Historians. 65 (1): 26–49. JSTOR 25068237. doi:10.2307/25068237.
Meister, Michael W. (Autumn 1986). "On the Development of a Morphology for a Symbolic Architecture: India". RES: Anthropology and Aesthetics. Peabody Museum of Archaeology and Ethnology (12): 33–50. JSTOR 20166752.
Devangana Desai, Khajuraho, Oxford University Press Paperback (Sixth impression 2005) ISBN 978-0-19-565643-5
Rian et al (2007), Fractal geometry as the synthesis of Hindu cosmology in Kandariya Mahadev Temple, Khajuraho, Building and Environment, Vol 42, Issue 12, pp 4093-4107, doi:10.1016/j.buildenv.2007.01.028
Trivedi, K. (1989). Hindu temples: models of a fractal universe. The Visual Computer, 5(4), 243-258
Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, Chapter 4
V.A. Smith, "Observations on some Chandel Antiquities", Journal of the Asiatic Society of Bengal, Volume 48, pp 290-291
"Lost Worlds of the Kama Sutra" History channel
"Lost Worlds of the Kama Sutra," History Channel
Lehner, Mark (1997) The Complete Pyramids, London: Thames and Hudson. ISBN 0-500-05084-8. pp. 202–225
Will Durant (1976), Our Oriental Heritage - The Story of Civilization, ISBN 978-0671548001, Simon & Schuster
From inscription or estimated from other evidence
Cunningham in Archaeological Survey Reports noted that one of two Hanuman statues bears an inscription of 868 CE
Rabe (2000), Secret Yantras and Erotic Display for Hindu Temples, Tantra in Practice (Editor: David White), ISBN 978-8120817784, Chapter 25, pp 434-446
See:
Heather Elgood (2000), Hinduism and the Religious Arts, ISBN 978-0304707393, Bloomsbury;
Stella Kramrisch, The Hindu Temple, Volume 1, ISBN 81-208-0223-3, pp 92-96;
Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549, pp 101-119
"Khajuraho". Liveindia.com. Retrieved on 2014-07-14.
Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549
George Michell, The Hindu Temple: An Introduction to Its Meaning and Forms, University of Chicago Press, ISBN 978-0226532301, pp 117-123 and pp 56-58
L. H. Gray, Journal of American Society, Vol. 27
H.M. Woodward (1989), The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Ars Orientalis, Vol. 19, pp. 27-48
Smith, David (1 January 2013). "Monstrous Animals on Hindu Temples, with Special Reference to Khajuraho": 27–43. doi:10.1558/rosa.v7i1-3.27. Retrieved 9 February 2015.
The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Hiram W. Woodward, Jr., Ars Orientalis, Vol. 19, (1989), pp. 27-48
Tourists to Khajuraho will now have an audio compass The Times of India (25 August 2011)
Khajuraho Festival of Dances
The Symbolism Of Shadows - The Chosen by Daniel Arrhakis (2020)
With the music : Atrium Carceri - Path of Fallen Gods
youtu.be/E3V2-ZI0daM?list=RDeEvakpPy4iY
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St. John's, the Anglican chapel in Markyate, Hertfordshire. Eagle lecterns are common in Anglican churches. The eagle, since antiquity a symbol of power and elevation, was claimed early on for Christianity. Among other things, the eagle is a symbol for John (the apostle and, as tradition has it, the author of the gospel carrying his name). The outstretched wings of the eagle form the platform on which the Bible rests and, symbolically, is carried into all corners of the world. Animal symbolism can be found in any of the major religions.
Mitakon Speedmaster manual lens at F0.95.
L'Énigme, 1871
Allegorical painting of Humanity facing the horrors of defeat and, more generally, the end of the world.
‘Sacred’ is part of my Magical Series, it combines my love of photography and painting, and this collection represents the magic of mother nature. The magical transformation and metamorphosis from a tiny bud into a gleaming symbol of awakening and renewal.
In Roman Mythology, Flora was the goddess of flowers and springtime. The legend narrates, Flora was once walking in the countryside when she found her dearest nymph's lifeless body.
The Goddess Flora, saddened by the poor creature's fate, then asked the other gods to transform her beloved nymph into a flawless rose. Venus would add beauty, while Bacchus provided the rose with an inebriating scent. Finally, Mars, the god of war, gave the flower thorns to protect its beauty.
Since then, the rose has been a symbol of pure beauty, rebirth and splendour.
The Flatiron Building, originally the Fuller Building, is a triangular 22-story, 285-foot-tall (86.9 m) steel-framed landmarked building located at 175 Fifth Avenue in the eponymous Flatiron District neighborhood of the borough of Manhattan, New York City. Designed by Daniel Burnham and Frederick Dinkelberg, it was one of the tallest buildings in the city upon its 1902 completion, at 20 floors high, and one of only two "skyscrapers" north of 14th Street – the other being the Metropolitan Life Insurance Company Tower, one block east. The building sits on a triangular block formed by Fifth Avenue, Broadway, and East 22nd Street – where the building's 87-foot (27 m) back end is located – with East 23rd Street grazing the triangle's northern (uptown) peak. As with numerous other wedge-shaped buildings, the name "Flatiron" derives from its resemblance to a cast-iron clothes iron.
The building, which has been called "one of the world's most iconic skyscrapers and a quintessential symbol of New York City", anchors the south (downtown) end of Madison Square and the north (uptown) end of the Ladies' Mile Historic District. The neighborhood around it is called the Flatiron District after its signature building, which has become an icon of New York City. The Flatiron Building was designated a New York City landmark in 1966, was added to the National Register of Historic Places in 1979, and was designated a National Historic Landmark in 1989.
In 1901, the Newhouse family sold "Eno's flatiron" for about $2 million to Cumberland Realty Company, an investment partnership created by Harry S. Black, CEO of the Fuller Company. The Fuller Company was the first true general contractor that dealt with all aspects of building construction except design, and they specialized in building skyscrapers. Black intended to construct a new headquarters building on the site, despite the recent deterioration of the surrounding neighborhood. Black engaged Burnham to design the building, which would be Burnham's first in New York City, would also be the first skyscraper north of 14th Street. It was to be named the Fuller Building after George A. Fuller, founder of the Fuller Company and "father of the skyscraper", who had died two years earlier. However, locals persisted in calling it "The Flatiron", a name which has since been made official.
Once construction of the building began, it proceeded at a very fast pace. The steel was so meticulously pre-cut that the frame went up at the rate of a floor each week. By February 1902 the frame was complete, and by mid-May the building was half-covered by terra-cotta tiling. The building was completed in June 1902, after a year of construction.
The Flatiron Building was not the first building of its triangular ground-plan: aside from a possibly unique triangular Roman temple built on a similarly constricted site in the city of Verulamium, Britannia; Casa Saccabarozzi, Turin, Italy (1840); Bridge House, Leeds, England (1875); the Maryland Inn in Annapolis (1782); the Granger Block in Syracuse, New York (1869); I.O.O.F. Centennial Building (18760) in Alpena, Michigan; the Phelan Building in San Francisco (1881); the Gooderham Building of Toronto (1892); and the English-American Building in Atlanta (1897) predate it. All, however, are smaller than their New York counterpart.
Two features were added to the Flatiron Building following its completion. The "cowcatcher" retail space at the front of the building was added in order to maximize the use of the building's lot and produce some retail income. Harry Black had insisted on the space, despite objections from Burnham. Another addition to the building not in the original plan was the penthouse, which was constructed after the rest of the building had been completed to be used as artists' studios, and was quickly rented out to artists such as Louis Fancher, many of whom contributed to the pulp magazines which were produced in the offices below.
The Flatiron Building became an icon of New York City, and the public response to it was enthusiastic, but the critical response to it at the time was not completely positive, and what praise it garnered was often for the cleverness of the engineering involved. Montgomery Schuyler, editor of Architectural Record, said that its "awkwardness [is] entirely undisguised, and without even an attempt to disguise them, if they have not even been aggravated by the treatment. ... The treatment of the tip is an additional and it seems wanton aggravation of the inherent awkwardness of the situation." He praised the surface of the building, and the detailing of the terra-cotta work, but criticized the practicality of the large number of windows in the building: "[The tenant] can, perhaps, find wall space within for one roll top desk without overlapping the windows, with light close in front of him and close behind him and close on one side of him. But suppose he needed a bookcase? Undoubtedly he has a highly eligible place from which to view processions. But for the transaction of business?"
When the building was first constructed, it received mixed feedback. The most known criticism received was known as "Burnham's Folly". This criticism, focused on the structure of the building, was made on the grounds that the "combination of triangular shape and height would cause the building to fall down." Critics believed that the building created a dangerous wind-tunnel at the intersection of the two streets, and could possibly knock the building down. The building's shape was blamed for the 1903 death of a bicycle messenger, who was blown into the street and run over by a car. However, the building's structure was meant to accommodate four times the typical wind loads in order to stabilize and retain the building's iconic triangular shape.
The Flatiron was to attract the attention of numerous artists. It was the subject of one of Edward Steichen's atmospheric photographs, taken on a wet wintry late afternoon in 1904, as well as a memorable image by Alfred Stieglitz taken the year before, to which Steichen was paying homage. Stieglitz reflected on the dynamic symbolism of the building, noting upon seeing it one day during a snowstorm that "... it appeared to be moving toward me like the bow of a monster ocean steamer – a picture of a new America still in the making," and remarked that what the Parthenon was to Athens, the Flatiron was to New York. When Stieglitz's photograph was published in Camera Work, his friend Sadakichi Hartmann, a writer, painter and photographer, accompanied it with an essay on the building: "A curious creation, no doubt, but can it be called beautiful? Beauty is a very abstract idea ... Why should the time not arrive when the majority without hesitation will pronounce the 'Flat-iron' a thing of beauty?"
A 1919 image of the 165th Infantry Regiment passing through Madison Square's Victory Arch. The Flatiron Building is in the background.
After the end of World War I, the 165th Infantry Regiment passes through the Victory Arch in Madison Square, with the Flatiron Building in the background (1919).
Besides Stieglitz and Steichen, photographers such as Alvin Langdon Coburn, Jessie Tarbox Beals, painters of the Ashcan School like John Sloan, Everett Shinn and Ernest Lawson, as well as Paul Cornoyer and Childe Hassam, lithographer Joseph Pennell, illustrator John Edward Jackson as well the French Cubist Albert Gleizes all took the Flatiron as the subject of their work. But decades after it was completed, others still could not come to terms with the building. Sculptor William Ordway Partridge remarked that it was "a disgrace to our city, an outrage to our sense of the artistic, and a menace to life".
The Fuller Company originally took the 19th floor of the building for its headquarters. In 1910, Harry Black moved the company to Francis Kimball's Trinity Building at 111 Broadway, where its parent company, U.S. Realty, had its offices. U.S. Realty moved its offices back to the Flatiron in 1916, and left permanently for the Fuller Building on 57th Street in 1929.
The Flatiron's other original tenants included publishers (magazine publishing pioneer Frank Munsey, American Architect and Building News and a vanity publisher), an insurance company (the Equitable Life Assurance Society), small businesses (a patent medicine company, Western Specialty Manufacturing Company and Whitehead & Hoag, who made celluloid novelties), music publishers (overflow from "Tin Pan Alley" up on 28th Street), a landscape architect, the Imperial Russian Consulate, the Bohemian Guides Society, the Roebling Construction Company, owned by the sons of Tammany Hall boss Richard Croker, and the crime syndicate, Murder, Inc.
The retail space in the building's "cowcatcher" at the "prow" was leased by United Cigar Stores, and the building's vast cellar, which extended into the vaults that went more than 20 feet (6.1 m) under the surrounding streets, was occupied by the Flatiron Restaurant, which could seat 1,500 patrons and was open from breakfast through late supper for those taking in a performance at one of the many theatres which lined Broadway between 14th and 23rd Streets.
In 1911, the building introduced a restaurant/club in the basement. It was among the first of its kind that allowed a black jazz band to perform, thus introducing ragtime to affluent New Yorkers.
Even before construction on the Flatiron Building had begun, the area around Madison Square had started to deteriorate somewhat. After U.S. Realty constructed the New York Hippodrome, Madison Square Garden was no longer the venue of choice, and survived largely by staging boxing matches. The base of the Flatiron became a cruising spot for gay men, including some male prostitutes. Nonetheless, in 1911 the Flatiron Restaurant was bought by Louis Bustanoby, of the well-known Café des Beaux-Arts, and converted into a trendy 400-seat French restaurant, Taverne Louis. As an innovation to attract customers away from another restaurant opened by his brothers, Bustanoby hired a black musical group, Louis Mitchell and his Southern Symphony Quintette, to play dance tunes at the Taverne and the Café. Irving Berlin heard the group at the Taverne and suggested that they should try to get work in London, which they did. The Taverne's openness was also indicated by its welcoming a gay clientele, unusual for a restaurant of its type at the time. The Taverne was forced to close due to the effects of Prohibition on the restaurant business.
In October 1925, Harry S. Black, in need of cash for his U.S. Realty Company, sold the Flatiron Building to a syndicate set up by Lewis Rosenbaum, who also owned assorted other notable buildings around the U.S. The price was $2 million, which equaled Black's cost for buying the lot and erecting the Flatiron. The syndicate defaulted on its mortgage in 1933, and was taken over by the lender, Equitable Life Assurance Company after failing to sell it at auction. To attract tenants, Equitable did some modernization of the building, including replacing the original cast-iron birdcage elevators, which had cabs covered in rubber tiling and were originally built by Hecla Iron Works, but the hydraulic power system was not replaced. By the mid-1940s, the building was fully rented.
When the U.S. entered World War I, the Federal government instituted a "Wake Up America!" campaign, and the United Cigar store in the Flatiron's cowcatcher donated its space to the U.S. Navy for use as a recruiting center. Liberty Bonds were sold outside on sidewalk stands. By the mid-1940s, the cigar store had been replaced with a Walgreens drug store. During the 1940s, the building was dominated by clothing and toy companies.
Equitable sold the building in 1946 to the Flatiron Associates, an investor group headed by Harry Helmsley, whose firm, Dwight-Helmsley (which would later become Helmsley-Spear) managed the property. The new owners made some superficial changes, such as adding a dropped ceiling to the lobby, and, later, replacing the original mahogany-panelled entrances with revolving doors.
In 1959, St. Martin's Press moved into the building, and gradually its parent company, Macmillan, rented other offices as they became available, until by 2004, all 21 floors of the Flatiron Building's office space was rented by Macmillan. During its tenancy, Macmillan renovated some of the Flatiron Building's floors. for its imprints such as Tor/Forge, Picador and Henry Holt and Company. Macmillan, which is owned by Verlagsgruppe Georg von Holtzbrinck of Stuttgart, Germany, wrote about the building:
The Flatiron's interior is known for having its strangely-shaped offices with walls that cut through at an angle on their way to the skyscraper's famous point. These "point" offices are the most coveted and feature amazing northern views that look directly upon another famous Manhattan landmark, the Empire State Building.
Because the Helmsley/Flatiron Associates ownership structure was a tenancy-in-common, in which all partners have to agree on any action, as opposed to a straightforward partnership, it was difficult to get permission for necessary repairs and improvements to be done, and the building declined during the Helmsley/Flatiron Associates era. The facade of the Flatiron Building was restored in 1991 by the firm of Hurley & Farinella. Helmsley-Spear stopped managing the building in 1997, when some of the investors sold their 52% of the building to Newmark Knight-Frank, a large real estate firm, which took over management of the property. Shortly afterwards, Helmsley's widow, Leona Helmsley, sold her share as well. Newmark made significant improvements to the property, including installing new electric elevators, replacing the antiquated hydraulic ones, which were the last hydraulic elevators in New York City.
During a 2005 restoration of the Flatiron Building a 15-story vertical advertising banner covered the facade of the building. The advertisement elicited protests from many New York City residents, prompting the New York City Department of Buildings to step in and force the building's owners to remove it.
In January 2009, Italian real estate investment firm Sorgente Group, based in Rome, bought a majority stake in the Flatiron Building, with plans to turn it into a luxury hotel. The firm's Historic and Trophy Buildings Fund owns a number of prestigious buildings in France and Italy, and was involved in buying, and then selling, a stake in the Chrysler Building in Midtown New York. The value of the 22-story Flatiron Building, which is already zoned by the city to allow it to become a hotel, was estimated to be $190 million.
In July 2017, Macmillan announced it was consolidating its New York offices to the Equitable Building at 120 Broadway. By June 2019, Macmillan had left the building, and all 21 office floors were vacant. Following Macmillan's departure, the owners of the Flatiron Building, the family-owned GFP Real Estate, planned to use the absence of tenants to upgrade the interior of the building. GFP planned to install a central air and heating system, strip away all interior partitions – leaving triangular open floors – put in a new sprinkler system and a second staircase, and upgrade the elevators. The lobby would also be renovated. The cost would be $60–80 million and the project was estimated to take a year. The owners were interested in renting the entire building to a single tenant, hiring a high-profile real estate agency to find a suitable tenant. The executive director of the ownership company said: "The building was born as a commercial property, and we want to keep it as such." As of November 2020, the building is empty, and the full renovation is expected to take at least until 2022.
The Bayon Temple, located within the Angkor Archaeological Park in Siem Reap, Cambodia, is renowned for its distinctive appearance and intricate construction. Built in the late 12th or early 13th century by King Jayavarman VII, the temple is characterized by its towering stone towers adorned with enigmatic smiling faces, believed to represent the Bodhisattva Avalokiteshvara or the king himself. The temple complex consists of multiple levels, with galleries, corridors, and chambers adorned with bas-reliefs depicting scenes from everyday life, mythology, and Hindu and Buddhist cosmology. The central sanctuary houses a central tower surrounded by smaller towers, creating a labyrinthine layout that adds to the temple's mystical atmosphere. Despite centuries of weathering and restoration efforts, the Bayon Temple remains a testament to the architectural and artistic achievements of the Khmer Empire, attracting visitors from around the world to marvel at its grandeur and symbolism.
Looking up at one of the four umbrellas placed at each corner of the chedi - the center piece of Wat Phra That Doi Suthep.
Umbrellas (known as chatra) are an auspicious symbol in Hinduism, Jainism and Buddhism. These four umbrellas are a little different than the usual Thai style, tiered umbrellas, which you can see at the highest point of most temples in Thailand, including this one, which you can see in the bottom left corner of this photo. A common theme between the two is that neither would make a very good rain shield, but that's because they're not meant to shield you from rain.
"Derived from ancient Hindu beliefs, the umbrella symbolizes the spiritual and physical protection the king can give to his subjects. The multiple tiers symbolize the accumulation of honor and merit the king may possess." -Wikipedia
The flower symbolism associated with poppies is beauty, magic, consolation, fertility and eternal life. The Egyptians included poppies at funerals and in burial tombs. The Greeks used poppies in the shrines of Demeter, goddess of fertility, and Diana, goddess of the hunt. Poppies denote sleep, rest and repose. In modern times, poppies have been associated with Flanders fields as an emblem of those who died in World War I.
Water Spirit - Mystic Elements by Daniel Arrhakis (2019)
With the music : Colossal Trailer Music - Submersive (Extended Version)
youtu.be/hJbWdA-BZvA?list=RDKFx_d3tlpdQ
The Mystic Symbolism Of Water
Water is a symbol of purity and source of life, and thus plays a central role in various religions such as Christianity, Islam, Judaism and Hinduism; also in rituals of Spiritism, Afro, Indigenous Religions, Shinto and Wicca.
We are all made of water, and so we can liken to our own existence and we can incorporate the symbolism of circulation, life and birth by associating the creative waters of the earth with the fluids found in our own body.
In the ancient Egypt the Milky Way was considered a celestial mirror of the Nile and it was believed the sun god Ra drove his ship across it. The river's annual floods which deposited the fertile black soil along the arid banks were important to the crops for their survival.
In Taoist tradition, water is considered an aspect of wisdom. The concept here is that water takes on the form in which it is held and moves in the path of least resistance.
The ancient Greeks understood the power of transition water holds. From liquid, to solid, to vapor. Therefore water incorporate the symbolism of metamorphosis and philosophical recycling.
For the Celts, water was a primeval source of everything living; it was mysterious and as such it was the fount of many magical-mystical phenomena. The world erupts from water and also returns to water, as when the city Ys is swallowed by the sea.
Water has long played a key role in Celtic mysticism and spirituality. Springs, lakes and wells, rivers and the ocean are important touchstones in the Celtic quest for Wisdom. Faery Mistresses and heroes often come from water - from the ocean, from rivers and haunted springs - and then return to them.
Excalibur was the wondrous sword of Arthur and was given to him by the Lady of the Lake.
As water is essential to our very existence, it is no wonder the symbolism of water is so far-reaching: Life, Motion, Renewal, Blessing, Intuition, Self-Reflection, Subconscious, Fertilization, Purity, Clarity, Purification, Transformation.
In Christianity water is intrinsically linked to baptism. When baptized, a person is partially or totally immersed in water that can alternatively be poured or sprinkled on his head. The sacrament has its origins in the Bible, where it is written that Jesus was baptized by John the Baptist in the Jordan River. In baptism, water symbolizes purification (the rejection of original sin) or the spirit of God, that is, eternal life.
In Hinduism water is imbued with powers of spiritual purification, morning water cleansing being a daily obligation. All temples are situated near a source of water, and believers have to bathe before entering the temple. On the other hand, many places of pilgrimage are found on the banks of a river, and places of confluence of two or even three rivers are considered particularly sacred. On the other hand it is also present in funerary rituals.
There are 7 sacred rivers, according to Hinduism: the Ganges, the Godavari, the Kaveri, the Narmada, the Saravasti, the Sindhu and the Yamuna.
Manu, the first Man, was saved from a flood by a fish (the god Brahma or Vishnu in several Hindu texts ), who took him to the Himalayas until the waters receded. The story of Manu and the flood also has parallels with the biblical stories of Noah's Ark and Adam and Eve.
In Jewish Law, water is symbolic of life. The importance of water quality and the dangers of drinking polluted water appear from the earliest period of Jewish history.
A mikve has played a crucial role in Judaism for thousands of years, beginning in the Second Temple Period. The Mikve is a pool of natural fresh water used to spiritual purify the body for very specific reasons. It is written in Jewish law, or halakhah, what the size and dimensions of the Mikve should be.
It was a very important part of Jewish society during that time, as Jews were coming to the Temple throughout the year.
Today, they use the mikve not in preparation for the Temple, but rather for family purity and preparation for Shabbat.
For Muslims, water serves, more than anything, for purification. There are three types of ablutions, or washes: the first and most important involves the washing of the body - it is obligatory after sexual intercourse and recommended before prayers on Friday and before touching the Koran. The second occurs before each of the five daily prayers, with believers having to bathe their heads, wash their hands, forearms, and feet.
Buddhists retain traditions that relate water and lunar cycle. Water is used in Buddhist funerals. It is poured and overflows into a bowl placed before the monks and the dead body. As it fills and pours over the edge, the monks recite, 'As the rains fill the rivers and overflow into the ocean, so likewise may what is given here reach the departed.'
In the Wicca religion, water is regarded as one of the symbols of the Great Goddess, just like the cauldron and the chalice.
In Spiritism the water that people use in the study (worship) of the gospel in the home has the purpose of water fluidification, that is, its magnetization with purer fluids (energies). In this case the water receives the energies donated by the spiritual friends and helps in the balance of the physical and spiritual body of those who ingest it.
Most popular work of Gustav Klimt in the museum.
Artist: Gustav Klimt
Location: Austrian Gallery Belvedere
Periods: Art Nouveau, Symbolism, Vienna Secession, Modern art
Genre: Genre art
Created: 1907–1908
Media: Oil paint, Gold leaf
Dimensions: 5′ 11″ x 5′ 11″
Huile sur toile, collection privée de la Villa Flora.
Exposition des chefs d’œuvre de la collection Arthur et Hedy Hahnloser-Bühler et de la collection Jaeggli, Villa Flora, Winterthur, Suisse, 20-02-15/16-08-15.
I can't help but think that this scene from Royston Cave in Hertfordshire, England shows the division between a Christian and Pagan land or mindset.
OBSERVE Collective
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Vangelis - Across the Mountains
"In general, the seagull represents personal freedom, an ideal every character wants but cannot have, due to life circumstances or the actions of other characters. "The Seagull"
// Anton Chekov