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

Place Masséna Nice

Detail of the tracery of a 1935 Trena Cox stained glass window, at St James', Leyland, Lancashire.

 

Click on the Trena Cox album button below to see many more wonderful Trena Cox windows.

 

Read more about Trena Cox in the 19th edition of Historic Churches magazine, at www.buildingconservation.com/articles/trena-cox/trena-cox...

Closer view of outline scribed onto the front walls.

Statue of the royal scribe Rahotep.

From his private mastaba tomb at Saqqara.

5th Dynasty.

11.

 

Egyptian Collection in Athens museum

 

Toe gauge or "toe stick" and scribe used for measuring the toe in/out while doing wheel alignment work in the time before computers were common. Some shops such as the one where I was working at the time still use these tools. They are effective enough that I still use them for oversize vehicles and field work. By the time this photo was taken I had started "The Alignment Guy" and I was already doing computer alignments at home.

  

a young girl taking down the names of gifts given to the expecting mom at the baby shower

Les regrattiers de l'histoire

  

rvamag.com/articles/full/14535/the-official-g40-mural-lis...

 

: artwhino.com

 

Visit: rvamag.com

 

Visit graffart.eu/blog/2009/04/scribe-art-pack-2/

Members of The Scribe collective are individual rappers Jarrell, SonDaye and J-Nice the Kingdom Builder

Monogram 1/72 B-36, backdated to a B-36B. This allowed me to use a picture I found in National Geographic as a reference. and build this pretty plane. Note, no buzz number- apparently the photo I was working from predated them or this plane wasn't marked in the initial round. I don't think any intercontinental nuclear bomber looks good marked "BM 033", to cite one fairly popular photo....

 

Converting from the kit's RB-36H back to a -B consisted of:

1) Saw off large fairing for twin dome tail radar (separate target and fire control antennae...) I just used a cross-cut saw. Comparing saw to plastic, it was not unlike using a razor saw on a 'normal' size 1/72 plane. This kit is HUGE.

 

2) Fill gap created- two layers of sheet styrene took care of it: One layer across the inner surface and a second layer as a filler to bring the height up to the rest.

 

3) Cut twin radome part in half, shape for single tail radar option.

 

With that out of the way:

 

4) Fill slots for underwing twin jet engine pods with part-tree plastic cut and sanded to shape. The best filler for styrene models is more styrene.

 

5) Glue late-model snap-action bomb bay doors closed, fill the engraved seams, scribe original design rolling door panel lines. Yes, if I'd scabbed 0.02 sheet on it would have been better, but I thought it looked ok as was.

 

6) The 'swivel' action of the nose turret was badly out of scale- the moving part was sunken behind the fixed nose pieces. So I lined it up centered, glued it in place that way and filled the edges. I could still elevate the twin guns, and I left the tail turret as it came from Monogram. All the pieces of this kit were 'chunky', almost as if it was a 1/144 plan that was tooled 2X. Probably not, but interior detail WAS pretty sparse- nothing like the cut-away submarine quality of the 1/48 B-17, B-29 or B-24.

 

7) Round all 18 prop blade tips for early model. The square tip blades were to absorb more horsepower, I don't know if the R4360s were upgraded for more 'poke' or whether getting the last iota only got attention after other problems were solved...

 

8) Take a guess and remove 4 of the 6 engine controls the flight engineer's position in the cockpit. Also omit one of the two flight engineer seats, that's a late model feature.

 

9) Glue, fill, file, sand. apply my usual Squadron Green Putty Aerogloss flying model dope thinner slurry as a filler everywhere. I tried mightily to align the long seams down the top and bottom of the fuselage so that there's be no step, but I probably should have tried harder, and made sure the TOP absolutely lined up right.

  

Silver paint spray pattern:

The photo I worked from clearly showed a number if different "bare metal" finishes, so I used:

"chrome" (Pactra or Testors...) for nose, fuselage behind bomb-bay. Fuselage in center, wing: "Testor's "Silver", polished in walkway area.

 

MUCH later, when I got the Detail & Scale book, I discovered that the pressurized compartments at the ends were Duraluminum and polished, while the unpressurized bomb-bay and a lot of the wing skin were magnesium (!) and thus painted with aluminum paint to prevent corrosion. The darker shade I got by polishing the regular 'silver' (aluminum) spray paint is visible in photos- whether scuffing of boots, a light texture obtained by putting something chunky into the paint or perhaps a more durable paint than on the "don't walk" areas I don't know.

 

I guess its also possible the walkways were actually aluminum and left bare, but not as polished as the pressure compartments. Or they got a different color of paint.

 

The tail number, 49xyzn came neatly from a 1/48 F-8 Crusader decal sheet, which had a tail number of 149xyz! So I cut off the 1 and got the other digit from somewhere... How about THAT for a pattern recognition story?

 

I sure wish I'd taken more photos of it- it hung in my office for some years, and was destroyed by being dropped (duh) when I moved. I never did glue the wings on, the fit was good enough I could slide them on over U channel "spar" that Monogram provided.

I put enough used-up dry cells (Ds & AAs) at the front edge of the bomb-bay area to make it stand on its landing gear, but it was fearfully heavy. Fortunately, the landing gear were massive. It looked awesome parked on a flat surface, but that surface had to be about 1M square!

The 'Cow Parade' - photos taken at Larcomar, Miraflores, Lima, Peru.

 

The invasion of cows arrived in Lima - translated from 'El Comercio' Lima Peru

 

If for some strange reason you ever imagined seeing a pink cow, standing in front of Government House, this is your chance.

 

Ekeko Cow was designed, built and painted by artist Ivonne Lima and is one of the fiberglass cows that have invaded our capital as part of the "Cow Parade".

 

This huge urban art exhibition, held since 1999 around the world, was brought into the country by the advertising company and Gigantografías Hurdles Group inaugurated yesterday in the Cercado de Lima.

 

Eighty sculptures, designed by politicians, artists and national characters of the show will be exhibited for three months in the park and the passage Saenz Pena Chabuca Granda, in Barranco, the Plaza de Armas and the passage Scribes in the Holding; parks Salazar , Love, Raimondi and Kennedy in Miraflores, the Free People's Central Park and the Jockey Plaza shopping center in Surco.

 

"In February, when the shows end, 64 cows will be auctioned to raise funds for the Centro Ann Sullivan del Peru, Lima Foundation and the NGO Partners in Health, while the remaining 16 will be given to companies that sponsored the event," said general manager and group Gigantografías Vallas, Gerardo Manghi.

 

Among those who agreed to design, build and paint one of these peculiar cows stand Gian Marco, Dina Paucar, Damaris, Carlos Galdos, Pochi Marambio, Raul Romero, Bruno Pinasco, Mauritius Fernandini, Marcelo Wong, Eduardo Tokeshi, Aldo Shiroma, Jose Antonio Morales, Jose Miguel Valdivia, Carlos Revilla.

 

Even the city's mayor, Luis Castaneda, who opened the exhibition yesterday were encouraged to create his sculpture, installed in the Plaza de Armas. The cow, named Lima Linda, his body displayed in drawings of some of the works that the council of Lima in the city running, and a large sign reading "Thanks for letting us work".

 

"The" Cow Parade "allows citizens to turn their creativity in these cows, which are then exposed in the city. This allows the city to become a great art gallery, "said Castaneda, after learning that the first mayor of the world to participate in the unique exhibition.

 

Gifted amateur

While the event is recognized for renowned artists summons also seeks to show the talent of new artists. Yvonne is the case of Lima and its Ekeko cow, or the elegant Vanessa Vaca Laura and her People's Chivoy.

 

Lima said he was very happy because his cow was the one that succeeded in drawing more attention from those attending the inauguration.

 

When asked why he decided to paint it pink and show up, she replied, laughing: "I wanted a strong color that captures the public's attention and, besides, I liked that their udders could be easily seen.

 

The design and construction of a cow can cost over 2 thousand dollars. However, the artists who participated were sponsored by companies such as El Comercio, Gloria, Nike, JW Marriott, GoCard and Vallas and Gigantografías Group.

 

FIGURES

$ 25

million has been raised "Cow Parade" in auctions held across the world.

 

U.S. $ 146 thousand

has been the highest price paid for a cow auction in a sample. It was sold in Dublin (Ireland) in 2003.

 

POINTS

The "Cow Parade" has been performed in over 50 cities worldwide, including New York, London, Tokyo, Paris, Milan, Istanbul, Sao Paulo, Buenos Aires and Lima.

 

The aim of this exhibition is to raise money for various nonprofit organizations operating in the cities where the activity is held.

 

The founders of the "Cow Parade" Cow chose the image because they consider that this represents good things to different people in the world.

  

He was demonstrating the use of the quill pen using the materials used in Tudor times. He wrote our names and we copied them.

Pun intended. Gonna redo it.

 

Strobist: SB-24, 1/16th power, zoomed to 85mm, Torch used to create trail

On the beach at Ocean Park, Washington.

Libertas Scribed Resin Skull, designed, sculpted and painted by JPK, prototyping and production by Tru:Tek of Man-E-Toys.Exclusive to ToyCon UK.

The outline of the sidewalls and the end core pieces is scribed onto the front wall. This provides a visual reference as to where to apply the epoxy.

Egyptian Scribe

Big Boi

Local Natives

Gayngs

Dr. Dog

Mavis Staples

Dan Deacon

!!!

The Pains of Being Pure at Heart

Portugal. The Man

Jessica Lea Mayfield

John Grant

Cut Chemist

A Place to Bury Strangers

White Denim

Big Freedia

Japanther

Royal Bangs

Damien Jurado

Viva Voce

Colour Revolt

Miami Horror

Pujol

Turbo Fruits

Parts & Labor

Nite Jewel

Kid Koala

Generationals

The Civil Wars

Secret Sisters

Davila 666

The Mumlers

Pterodactyl

How to Dress Well

Dave Smalley

Franz Nicolay

David Dondero

Reading Rainbow

Reggie Watts

Mondo Drag

Houses

No Joy

Dominique Young Unique

Beans

Grass Widow

Delicate Steve

Pictureplane

White Arrows

Esben and The Witch

David Mayfield Parade

O'Death

Ivan and Alyosha

Adventure

Possessed by Paul James

Mansions

Constants

Royal Thunder

Maneja Beto

Hooray For Earth

Drew Andrews & the Spectral Cities

In Tall Buildings

Hosannas

Coolrunnings

Mother Falcon

Santah

Now Now Every Children

Atlantic/Pacific

Young Buffalo

Southeast Engine

Sugar & Gold

Yip Deceiver

Mister Heavenly

Blissed Out

The Spring Standards

Lost in the Trees

Database

Pure X

Telegraph Canyon

Flowers of God

Giggle Party.

.357 Lover (Brooklyn, NY -- classic rock)

BRAINSTORM (Portland, OR -- indie-pop/art rock)

BrownChicken BrownCow String Band (Greenbrier County, WV -- bluegrass)

Cleemann (Copenhagen, Denmark -- electroacoustic/lyrical/pop)

Daniel Benjamin (Stuttgart, Germany -- pop/experimental)

G-Side (Athens, AL -- hiphop)

MiniBoone (Brooklyn, NY -- indie/rock)

North Highlands (Brooklyn, NY -- indie-folk)

Richard the Lionhearted (Columbia, MO -- country/folk/rock)

Sarah Renfro (Brooklyn, NY -- singer-songwriter/folk-pop)

Sugar Glyder (Charlotte, NC -- pop-rock)

Kelsey Waldon (Nashville, TN -- Americana)

Sun Hotel (New Orleans -- post-gospel/indie/rock)

Tidal Waves (Johannesburg, South Africa -- afro-beat)

Wesley Hartley & The Traveling Trees (Portland, ME -- country)

ACHTONE! (post-rock)

Alphabet (indie-pop)

Babar (post-rock)

Backside Pick (funk/jazz)

Baruch the Scribe (folk-pop)

Bosque Brown (country/soul)

Boxcar Bandits (skunkgrass)

Caleb Ian Campbell (singer-songwriter/experimental folk)

Curvette (experimental/post-punk/Southern rock)

Danny Rush and the Designated Drivers (country/rock)

Dear Human (post-rock)

Deep Snapper (post-punk)

Delmore Pilcrow (rock/country)

Depths (metal)

Dim Locator (avant-garde/Americana)

Drew Phelps (jazz)

Dust Congress (chamber folk)

Eaton Lake Tonics (experimental/folk/rock)

Ella Minnow (blues/pop/rock)

Final Club (rock)

Fishboy (indie-pop)

Jeremy Buller (singer-songwriter)

Jessie Frye (singer-songwriter/pop/rock)

Kaboom (rock)

Kampfgrounds (garage rock)

Land Mammals (psychedelic)

Magnum Octopus (hard rock)

Manned Missiles (garage rock/pop)

MATAS (indie/rock/pop)

Midnite Society (bloghaus)

Novaak (alternative/electronica/pop)

Oh Lewis (powerpop/Indie/rock)

On After Dark (indie/rock/new wave)

Paper Robot (rock)

Peoplodian (pop/electronic)

Pinebox Serenade (folk/rock)

Record Hop (rock)

Roy Robertson (experimental/folk)

RTB2 (experimental/ folk/rock/soul)

Sans Soleil (experimental/rock)

Seryn (folk/rock)

Sextape (ghettotech)

Shiny Around the Edges (experimental/punk)

Spooky Folk (indie-pop/rock)

Sundress (pop/psychedelic)

Swedish Teens (punk)

The Demigs (indie rock/pop)

The Hope Trust (rock/pop/country)

The Jakeys (acoustic/celtic/grunge)

The Slow Burners (folk/rock/psychedelic/roots)

The Wee-Beasties (alternative/punk/rock)

Violent Squid (experimental)

Westboro Butchers (rockabilly/instrumental)

Western Giants (Americana)

Western Skies (Americana)

Young and Brave (pop)

Adventures in Magnetism (Ft. Worth -- post-rock)

Air Review (Irving -- rock)

Analog Rebellion (Arlington -- stadium lo-fi)

AnonymousCulture (Dallas -- electronica/hip hop)

Baring Teeth (Dallas -- metal)

Broadcast Sea (Dallas -- rock)

Clint Niosi (Ft. Worth -- experimental/folk)

Cocky Americans (Dallas -- garage rock)

Diamond Age (Dallas -- acousmatic)

El Cento (Dallas -- rock)

Ethereal & the Queer Show (Dallas -- avant garde/pop)

Fate Lions (Ft. Worth -- pop/rock)

Here Holy Spain (Dallas -- skate punk/indie/rock)

Hormones (Dallas -- post-punk)

HOYOTOHO (Dallas -- alternative/big beat/live electronics)

Les Amercain (Dallas -- rock)

Man Factory (Grand Prairie -- powerpop/indie/rock)

Museum Creatures (Dallas -- concrete/garage /hard house)

myopic (Dallas -- ambient)

Nicolas Altobelli (Dallas -- folk)

Saboteur (Dallas -- emo/rock)

Salim Nourallah (Dallas -- folk)

Skeleton Coast (Ft. Worth -- rock/emo)

Somebody's Darling (Dallas -- country/rock)

Summer Ames (Dallas -- singer-songwriter/pop)

The Angelus (Dallas -- gospel/gothic/soul)

The Beaten Sea (Dallas -- country/folk/gothic)

The Bizarro Kids (Dallas -- experimental/psychedelic/trrash)

The Boom Boom Box (Plano -- post punk/rock)

The Burning Hotels (Ft. Worth -- rock/new wave)

The Hanna Barbarians (Ft. Worth -- psychedelic/blues/rock)

The Lo-fi Chorus (Dallas -- Americana/electroacoustic)

The Naptime Shake (Dallas -- country/folk/indie)

The Orbans (Ft. Worth -- alternative/folk/rock)

Two Knights (Arlington -- indie/rock/minimalist)

Whiskey Folk Ramblers (Ft. Worth -- Americana/folk/rock)

4th & Inchez (F.N.I.) (Houston -- hip-hop)

Crown Imperial (Norman, OK -- rock)

Fresh Millions (Austin -- experimental/electronic/instrumental/rock)

Horse Thief (Oklahoma City, OK -- folk/psychedelic)

Hotel Hotel (Austin -- ambient/blues/shoegaze)

KB the Boo Bonic (Austin -- hip hop)

Little Lo (Austin -- folk)

Moon (Oklahoma City, OK -- indie-pop/rock)

OK Sweetheart (Tulsa, OK -- indie-pop)

Paul Benjaman Band (Tulsa, OK -- funk/rock/Western swing)

People on Vacation (Austin -- pop)

Quiet Company (Austin -- indie rock/powerpop)

Sanctus Bellum (Houston -- doom metal)

Sphynx (Austin -- indie-pop)

The League of Extraordinary Gz (Austin -- hip hop)

The Lonesome Heroes (Austin -- Americana/folk)

The Manichean (Houston -- experimental/progressive)

The Non (Oklahoma City, OK -- experimental/instrumental/rock)

The Panda Resistance (Tulsa, OK -- indie rock/instrumental)

The Sour Notes (Austin -- folk rock/psychedelic/roots)

The Virgin Wolves (Bowie -- indie rock/pop)

The Zest of Yore (Austin -- lo-fi rock)

Tiger Darrow (Austin -- pop/folk)

Zorch (Austin -- experimental/electronic/instrumental/rock)

 

Fr,Damk,Vola Norm Lcf,Vader,Icuer

SCRIBES

I worked with Gever Tulley to build this learning wall of our session on what engagement in the classroom of the future might look like.

I worked with Gever Tulley to build this learning wall of our session on what engagement in the classroom of the future might look like.

 

Loading box lunches before departure, Detroit Light Guard Armory, July 13, 1960, a.m.

 

* * * * *

July 13, 1960, by Paul Magley

 

After arising about 5:30 AM, on Wednesday, sleeping bags and air-mattresses were quickly packed, Beginning at 6:30 AM, a breakfast of sausages, eggs, buns, potatoes, cupcakes, and milk was served.

 

At 7~30 AM, the last scout left the basement dining room as buses were loaded with gear and box lunches.

 

The contingent leaders called for the police escort and decided to alter the departure time to one slightly ahead of schedule.

 

After leaving the grounds of the Light Guard Armory, where we had remained overnight, our group proceeded along 8 mile road. Along the departure route we noticed the Detroit Artillery Armory and a large fiberglass factory at approximately

8: 15 AM.

 

A light rain in the morning had been sandwiched between a downpour during the night and heavy rainfall in the early afternoon, which cleared by 2:00 PM.

 

We went south on route 24. which for some distance is known as Telegraph Road, and passed over the small Rouge River three times.

 

The buses entered Dearborn, Michigan, at 8:50 AM, = by 10:00 AM, northwestern Ohio - at 10:10 AM began rolling on the Ohio Turnpike - 11:40 AM, passed double toll gates and entered Indiana on the Indiana Toll Road.

 

At 12~00 noon our bus met and passed a troop of scouts from Troy, New York, who were also going to the Jamboree.

 

When we stopped from 1:07 to 2:00 PM, at a service area in northwestern Indiana for a box lunch outside a restaurant called the Glass House (also a Cities Service Station) Mr, Kohnken, ASM" met Dave Mayer of Watervliet, New York, a leader of a

Troy, New York Jamboree bound troop. They had met at philmont Scout Ranch in 1959.

 

We also learned that this contingent from Troy prepared their own food enroute instead of having their meals catered along the way.

 

Somewhat later we were obliged to halt for a short while because one of the buses had minor engine difficulties, However, it was quickly fixed by our driver-mechanic.

 

At 3:45 PM, we observed a mass of transmission lines and electrical transformers that enveloped us for several minutes.

 

Illinois was then entered at 3:50, Lake Michigan was on our right side and, at 4:00 the Calumet Skyway Toll Bridge brought us into Chicago's variation of a traffic congestion problem.

 

We arrived at the Navy pier at 5:00 PM, Between 5:45 and 6:30 PM, we enjoyed an excellent dinner at one of Harvey's Restaurants in Union Railway Station.

 

After by-passing the rush hour, travellers waiting for trains, we filed by troops up to the mezzanine for an excellent dinner of fried chicken, peas, potatoes, rolls and butter, apple pie, and milk.

 

When Casey returned to the bus he was given a double round of cheering, A sign reading "Cannonball Casey at the Wheel" was attached to the front of the bus by the troop scribe.

 

On our sightseeing trip away from Union Station, we observed the outward evidence of a subway system, empty lots of junk" a fire department academy under construction, slums, railroad tracks and cars beyond count, piles of graphite, ship canals, the home of the Spiegel catalogue, Comiskey Park of the White Sox, long railroad underpasses, an annex of the University of Chicago, Chinatown, combined police and fire department buildings, and the Chicago Coliseum, (where the Republican Party will hold its 1960 convention) passed in an array of rapidly appearing attractions.

 

We saw the art institute, Grant Park" five story high layered parking lots, orchestral music hall, public library, Prudential Insurance Company Building, and the exquisitely modern Chicago Sun Times Building.

 

By the time the street lights were turned on we became slightly confused as to where we were. However, we continued on and saw the "highest church in the world" located in a tall office building.

 

Suddenly finding ourselves along the shores of Lake Michigan, we witnessed the fury of one of the Great Lakes. Unusually low

temperature and tall white breakers drove everyone off the beaches. Angry waves lashed against retaining walls causing spray to shoot several feet skyward.

 

From there we went on through Lincoln Park" past the Central Park Lake and the Chicago Zoo. The famous monument of Lincoln is also found in the aptly named "windy" city.

 

The Chicago Federal Court of Appeals had a perfect view of the gale swept shore line. Steve Horlitz and others almost lost their neckerchiefs as they hung from the open windows.

 

We returned to the Navy Pier at 9:00 PM, took a shower and retired at 10:15 PM.

 

During the night a frost was deposited on the grass outside.

 

Note: We didn't have to set our watches back one hour for Central Daylight Savings Time zone near Elkhart, Indiana» since we already had set our watches back for standard time in Detroit.

 

* * * * *

Tile scribe

Paul Antonio, scribe & calligrapher at his workstation www.paulantonioscribe.com/.

 

Paul is an an acquaintance of some years, I was inspired to photograph him after he appeared on a BBC documentary about British history when he talked about the Book of Kells, one of the earliest illustrated bibles written in the UK. His enthusiasm was infectious. He also work with the British Museum as a consultant on ancient texts. His favourite text is Spencerian, very ornate.

 

I was going for the look of an monk of ancient days, working on texts in his cell. We are going to work on another version of this portrait in the future

 

sb28 thru Honl grid from left onto desk. sb 28 thru wescott umbrella just behing camera & above

Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.

 

In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.

 

Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.

 

The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.

 

The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.

 

Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.

 

ETYMOLOGY

The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".

 

Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."

 

SACRET TEXTS - SHRUTI & SMRITI

Shruti is considered to be solely of divine origin. It is preserved as a whole, instead of verse by verse. It includes the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) the Brahmanas, the Aranyakas and the Upanishads with commentaries on them.

 

Smṛti refers to all the knowledge derived and inculcated after Shruti had been received. Smrti is not 'divine' in origin, but was 'remembered' by later Rishis (sages by insight, who were the scribes) by transcendental means and passed down through their followers. It includes the Bhagavata Purana and the Vishnu Purana which are Sattva Puranas. These both declare Vishnu as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.

 

SHRUTI

 

VAISHNAVA CANON

The Vaishnava canon presents Vishnu as the supreme being, rather than another name for the Sun God, who also bore the name Suryanarayana and is considered only as a form of Vishnu.

 

VEDAS

In the Yajur Veda, Taittiriya Aranyaka (10-13-1), Narayana suktam, Lord Narayana is mentioned as the supreme being. The first verse of Narayana Suktam mentions the words "paramam padam", which literally mean "highest post" and may be understood as the "supreme abode for all souls". This is also known as Param Dhama, Paramapadam, or Vaikuntha. Rig Veda 1:22:20a also mentions the same "paramam padam". This special status is not given to any deity in the Vedas apart from Lord Vishnu/Narayana.[citation needed] Narayana is one of the thousand names of Vishnu as mentioned in the Vishnu Sahasranama. It describes Vishnu as the All-Pervading essence of all beings, the master of - and beyond - the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. This illustrates the omnipresent characteristic of Vishnu. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called "Preserver of the universe".

 

Vishnu is the Supreme God who takes manifest forms or avatars across various ages or periods to save humanity from evil beings, demons or Asuras. According to the extant Hindu texts and traditions, Lord Vishnu is considered to be resident in the direction of the "Makara Rashi" (the "Shravana Nakshatra"), which is about coincident with the Capricorn constellation. In some of the extant Puranas, and Vaishnava traditions, Vishnu's eye is considered to be situated at the infinitely distant Southern Celestial Pole.

 

Following the defeat of Indra and his displacement as the Lord of Heaven or Swarga, Indra asks Lord Vishnu for help and thus Lord Vishnu takes his incarnations or avatars to Earth to save mankind, thus showing his position as Supreme God to all of creation.

 

In the Puranas, Indra frequently appears proud and haughty. These bad qualities are temporarily removed when Brahma and/or Shiva give boons to Asuras or Rakshasas such as Hiranyaksha, Hiranyakashipu and Ravana, who are then able to defeat Indra in wars between Devas and Asuras. The received boons often made Asuras virtually indestructible.

 

Indra has no option but to seek help from Vishnu. Indra prays before Vishnu for protection and the Supreme Lord obliges him by taking avatars and generating himself on Earth in various forms, first as a water-dweller (Matsya, fish), then as an amphibious creature (Kurma avatar or Tortoise), then as a half-man-half-animal (Varaha the pig-faced, human-bodied Lord, and Narasimha the Lord with lion's face and claws and a human body). Later, Vishnu appears as human beings (Vamana the short-heighted person), Parashurama, Rama, Krishna, Buddha and finally as Kalki for performing his task of protecting his devotees from demons and anti-religious entities.

 

Vishnu's supremacy is attested by his victories over those very powerful entities. It is further attested by the accepted iconography and sculptures of Vishnu in reclining position as producing Brahma emerging from his navel. Brahma the creator is thus created in turn by Vishnu out of his own person. Instead Vishnu takes various avatars to slay or defeat those demons. But it is to be noted that Vishnu also provided boons to Akupresura, a bear faced demon who was destroyed by Lord Shiva.

 

Vishnu's actions lowered Indra's ranking among Hindu deities and led to the ascendancy of Vishnu.

 

Few temples are dedicated to the Sun or Suryanarayana, nor indeed Indra, nor does Indra figure largely in the Hindu religion.

 

Indra is almost completely absent from the deities considered as the chief or most important deity.

 

RIGVEDA

In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked alongside other deities, especially Indra, whom he helps in killing Vritra and with whom he drinks Soma. His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 are dedicated to Vishnu. In 7.99, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra.

 

The Rig Veda describes Vishnu as younger brother to Indra as Vamana. In Vaishnava canon the 'Vishnu' who is younger brother to Indra is identified as Vamana, Avatar of Vishnu, hence referred to as Vishnu by Vaishnavites. Vishnu is the Supreme God who lives in the highest celestial region, contrasted against those who live in the atmospheric or terrestrial regions. Vishnu is content with mere prayer, unlike almost all of the other gods who receive sacrificial offerings such as Havis, which is given using clarified butter, or Soma. Later foreign translators have view that Vedas place Indra in a superior position to Vishnu's Avatar of Vamana but in fact Vamana helps Indra by restoring his Kingdom.

 

An alternate translation is provided by Wilson according to Sayana:

 

When Thy (younger brother) Viṣṇu (Vamana) by (his) strength stepped his three paces, then verily thy beloved horses bore thee. (Rigveda 8:12:27)

 

Wilson mentions Griffith's possible translation as a footnote. However the following verse from Rigveda renders the above translation by Wilson more probable.

 

Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. (Rig veda 1:154:4)

 

Wilson offers an alternate translation for Rigveda 10:113:2:

 

Viṣṇu offering the portion of Soma, glorifies by his own vigor that greatness of his. Indra, the lord of heaven, with the associated gods having slain Vritra, became deserving of honour. (Rigveda 10:113:2)

 

This verse sees Vishnu as one who is glorified by his own strength, while Indra became deserving of honor after having slain Vritra only in association with other gods.

 

However Vishnu's praise for other gods does not imply worship. Wilson translates:

 

Viṣṇu, the mighty giver of dwellings praises thee, and Mitra and Varuna; the company of Maruts imitates thee in exhilaration. (Rigveda 8:15:9) (page 280)

 

The following verses show categorically Vishnu as distinguished from other gods in Rigveda.

 

He who presents (offering) to Viṣṇu, the ancient, the creator, the recent, the self-born; he who celebrates the great birth of that mighty one; he verily possessed of abundance, attains (the station) that is to be sought (by all). (Rigveda 1:156:2) (page 98)

 

No being that is or that has been born, divine Viṣṇu, has attained the utmost limit of thy magnitude, by which thou hast upheld the vast and beautiful heaven, and sustained the eastern horizon of Earth.(Rigveda 7:99:2) (page 196)

 

The divine Viṣṇu, the best of the doers of good deeds, who came to the pious instituter of rite (Indra), to assist (at its celebration), knowing (the desires of the worshiper), and present at the three connected period (of worship), shows favor to the Arya, and admits the author of the ceremony to a share of the sacrifice. (Rigveda 1:156:5) (page 99)

 

Jan Gonda, the late Indologist, states that Vishnu, although remaining in the background of Indra's exploits, contributes by his presence, or is key to Indra's success. Vishnu is more than a mere companion, equal in rank or power to Indra, or sometime the one who made Indra's success possible.

 

Descriptions of Vishnu as younger to Indra are found in only the hymns to Indra, but in a kathenotheism religion like that of the Rigveda, each god, for a time, is supreme in the mind of the devotee.

 

In the Rig Vedic texts, the deity or god referred to as Vishnu is the Sun God, who also bears the name 'Suryanarayana'. By contrast, the 'Vishnu' referred to in 'Vishnu Purana', 'Vishnu Sahasranamam' and 'Purusha Sooktham' is Lord Narayana, the Consort of Lakshmi. Vaishnavites make a further distinction by extolling the qualities of Vishnu by highlighting his differences from other deities such as Shiva,[citation needed] Brahma or Surya.

 

THREE STEPS

Hymn 7.100 refers to the celebrated 'three steps' of Vishnu (as Trivikrama) by which he strode over the universe and in three places planted his step. The 'Vishnu Suktam' (RV 1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:

 

The princes evermore behold / that loftiest place where Vishnu is / Laid as it were an eye in heaven.(trans. Griffith)

 

Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is quoted as expressing Vishnu's supremacy by Vaishnavites.

 

Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun, as he moves both vertically and horizontally.

 

In hymns 1.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in 6.49.13, 7.100.3 strides across the earth three times and in 1.154.1, 1.155.5,7.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he made dwelling for men possible, the three forming a symbolic representation of the dwelling's all-encompassing nature. This nature and benevolence to men were Vishnu's enduring attributes. As the triple-strider he is known as Trivikrama and as Urukrama, for the strides were wide.

 

BRAHMANAS

The Brahmanas are commentaries on the Vedas and form part of the Shruti literature. They are concerned with the detail of the proper performance of rituals. In the Rigveda, Shakala Shakha: Aitareya Brahmana Verse 1 declares: agnir vai devānām ava mo viṣṇuḥ paramus, tadantareṇa sarvā anyā devatā - Agni is the lowest or youngest god and Vishnu is the greatest and the highest God.

 

The Brahmanas assert the supremacy of Lord Vishnu, addressing him as "Gajapati", the one whom all sacrifices are meant to please. Lord Vishnu accepts all sacrifices to the demigods and allots the respective fruits to the performer In one incident, a demonic person performs a sacrifice by abducting the Rishis (sages), who meditate by constantly chanting God's name. The sacrifice is meant to destroy Indra. But the rishis, who worship Indra as a demigod, alter one pronunciation of the Veda Mantra, reversing the purpose of the sacrifice. When the fruit of the sacrifice is given and the demon is on the verge of dying, he calls to Vishnu, whom he addresses as Supreme Godhead and "the father of all living entities including himself".

 

Aitareya Brahmana 1:1:1 mentions Vishnu as the Supreme God. But in the Vaishnava canon, in different ages, with Vishnu in different avatars, his relationship with the asuras or demons, was always adversarial. The asuras always caused harm, while the sages and devas or celestial beings, did penance and called to Vishnu for protection. Vishnu always obliged by taking an avatar to vanquish the asuras. In the Vaishnava canon, Vishnu never gave or granted any boons to the asuras, distinguishing him from the gods Shiva and Brahma, who did. He is the only God called upon to save good beings by defeating or killing the asuras.

 

Sayana writes that in Aitareya Brahmana 1:1:1 the declaration agnir vai devānām ava mo viṣṇuḥ paramus,tadantareṇa sarvā anyā devatā does not indicate any hierarchy among gods. Even in Rigveda Samhita, avama and parama are not applied to denote rank and dignity, but only to mark place and locality.

 

In Rigveda 1:108:9,: yadindrāghnī avamasyāṃ pṛthivyāṃ madhyamasyāṃ paramasyāmuta sthaḥ | i.e., in the lowest place, the middle (place), and the highest (place). Agni, the fire, has, among the gods, the lowest place; for he resides with man on the earth; while the other gods are either in the air, or in the sky. Vishnu occupies the highest place. The words avama and parama are understood as 'First' and 'Last' respectively. To support this claim, Sayana adduces the mantra (1,4. As'val. Sr. S. 4, 2), agnir mukham prathamo devathanam samathanam uttamo vishnur asit, i.e., Agni was the first of the deities assembled, (and) Vishnu the last.

 

In the Kausitaki Brahmana (7.1) Agni is called Aaradhya (instead of avama), and Visnu parardha(instead of parama),i.e., belonging to the lower and higher halves (or forming the lower and higher halves). The Vishnu Purana gives tremendous importance to the worship of Vishnu and mentions that sacrifices are to begin only with both the lighting of fire or 'Agni', pouring of sacrificial offerings to Vishnu in 'Agni' so that those offerings reach and are accepted by Vishnu. Worship of Vishnu through Yajnas (or Homams) and other rituals, will not achieve the desired result if Agni's role is neglected.

 

Muller says "Although the gods are sometimes distinctly invoked as the great and the small, the young and the old (Rig veda 1:27:13), this is only an attempt to find the most comprehensive expression for the divine powers, and nowhere is any of the gods represented as the subordinate to others. It would be easy to find, in the numerous hymns of the Veda, passages in which almost every single god is represented as supreme and absolute."

 

However this notion is not completely correct as per the following verses, which shows Rigveda describe one or more gods as subject to other god(s).

 

Him whose high law not Varuna nor Indra, not Mitra, Aryaman, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship. (Rigveda 2.038.09)

 

I invite to this place, with reverential salutations, for my good, that divine Savita, whose functions neither Indra, nor Varun.a, nor Mitra nor Aryaman nor Rudra nor the enemies (of the gods), impede. (Rigveda 2.038.09)

 

SMRITI

 

VISHNU SMRITI

The Vishnu Smṛti, is one of the later books of the Dharmashastra tradition of Hinduism and the only one that focuses on the bhakti tradition and the required daily puja to Vishnu, rather than the means of knowing dharma. It is also known for its handling of the controversial subject of the practice of sati (self-immolation of a widow on her husband's funeral pyre). The text was composed by an individual or group. The author(s) created a collection of the commonly known legal maxims that were attributed to Vishnu into one book, as Indian oral culture began to be recorded more formally.

 

BHAGAVATA PURANA

Vishnu is the only Bhagavan as declared in the Bhagavata 1:2:11 in the verse: vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate, translated as "Learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramātma and Bhagavan."

 

VISHNU PURANA

In the Vishnu Purana (6:5:79) the personality named Parashara Rishi defines six bhagas:

 

aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā

 

Jiva Gosvami explains the verse in Gopala Champu (Pūrva 15:73) and Bhagavata Sandarbha 46:10:

 

jñāna-śakti-balaiśvarya-vīrya-tejām.sy aśeṣataḥ

bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ

 

"The substantives of the word bhagavat (bhagavat-śabda-vācyāni) are unlimited (aśeṣataḥ) knowledge (jñāna), energies (śakti), strength (bala), opulence (aiśvarya), heroism (vīrya), splendor (tejas), without (vinā) objectionable (heyair) qualities (guṇādibhiḥ)."

 

SANGAM LITERATURE

Tamil Sangam literature (300BCE to 500CE) mentions mAyOn, or the dark one, as the supreme deity who creates, sustains and destroys the universe. Paripadal 3 describes the glory of Thirumal in the most superlative terms.

 

Paripadal by kaduvan iLaveyinanAr:

 

"thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI"

 

The last line states that Lord Vishnu is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries

 

The Sri Ranganathaswamy Temple and Vishnu, Lakshmi is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

 

āyiram viritteḻu talaiyuṭai aruntiṟaṟ

 

pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum

 

On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest.

 

THEOLOGICAL ATTRIBUTES

The actual number of Vishnu's auspicious qualities is countless, although his six most-important "divine glories" are:

 

Jnana (Omniscience); defined as the power to know about all beings simultaneously;

Aishvarya (Sovereignty), derived from the word Ishvara which means unchallenged rule over all;

Shakti (Power or Energy), the capacity to make the impossible possible;

Bala (Strength), the capacity to support everything by will and without any fatigue;

Virya (Vigour), the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;

Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.

 

Other important qualities attributed to Vishnu are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion). Natya Shastra lists Vishnu as the presiding deity of the Sṛngara rasa.

 

The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana/Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect is chakram (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.

 

FIVE FORMS

In Shree Vaishnavism, another school dating from around the 10th century AD, Vishnu assumes five forms:

 

In the Para Form, Para is the highest form of Vishnu found only in Sri Vaikunta also called Moksha, along with his consort Lakshmi, (and Bhumi Devi and Nila devi, avatars of Lakshmi) and surrounded by liberated souls like Ananta, Garuda, and a host of Muktas (liberated souls).

In the Vyuha form, Vishnu assumes four forms, which exercise different cosmic functions and controls activities of living beings.

In the Vibhava form, Vishnu assumes various manifestations, called Vibhavas, more popularly known as Avataras from time to time, to protect the virtuous, punish evil-doers and re-establish righteousness.

In the Antaryami; "Dwelling within" or "Suksma Vasudeva" form, Vishnu exists within the souls of all living beings and in every substance.

In the Arcavatara or Image manifestation, Vishnu is visible and therefore easily approachable by devotees since Para, Vyuha, Vibhava and Antaryami forms can only be imagined or meditated upon because they are beyond our reach. Such images can be

Revealed by Vishnu, for example, a self-manifested (Swayambhu) icon (murti), e.g. The Mahavishnu Temple at Tirunelli, The Sri Ranganathaswamy Temple at Srirangam, The Tirumala Venkateshwara Temple, etc.; or

Installed by Devas or celestial beings such as such as Guruvayur Temple installed by Vayu; or

Installed by humans, and consecrated according to Vaishnava Agama shastras or scriptures such as Lord Jagannatha of Jagannath Temple (Puri) at Puri.

 

RELATIONS WITH OTHER DEITIES

 

SHIVA

The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.

 

Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.

 

Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.

 

LAKSHMI

Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)

 

SARASWATI & GANGA

According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.

 

GARUDA

Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.

 

ICONOGRAPHY

According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:

 

He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.

The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.

He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.

A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.

He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.

He rests on Ananta, the immortal and infinite snake.

 

Vishnu is always to be depicted holding four attributes:

 

A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.

The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.

A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.

A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.

 

To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.

 

In general, Vishnu's body is depicted in one of the following three ways:

 

Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.

Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.

Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.

 

AVATARS

Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.

 

The most commonly believed incarnations of Vishnu are:

 

Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.

Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.

Varaha, the boar that rescues the Earth and kills Hiranyaksha.

Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.

Vamana, the dwarf that grows into a giant to save the world from King Bali.

Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.

Rama, the prince and king of Ayodhya who killed the Demon King Raavan.

Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.

Buddha, the ninth avatar of Vishnu.

Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.

 

Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".

 

BEYOND HINDUISM

 

SIKHISM

Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:

 

The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.

 

BUDDHISM

While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. According to Holt the veneration of Vishnu in Sri Lanka is evidence of a remarkable ability, over many centuries, to reiterate and reinvent culture as other ethnicities have been absorbed into their own. Though the Vishnu cult in Ceylon was formally endorsed by Kandyan kings in early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.

 

OTHERS

James Freeman Clarke, Richard Leviton, James Cowles Prichard, and others have noted the similarities between Vishnu and Ancient Egyptian God Horus.

 

During an excavation in an abandoned village of Russia in the Volga region, archaeologist Alexander Kozhevin excavated an ancient idol of Vishnu. The idol dates from between the 7th and 10th centuries. In the interview Kozhevin, stated that, "We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research"

 

THOUSAND NAMES OF VISHNU

Vishnu's many names and followers are collected in the Vishnu Sahasranama, (Vishnu's thousand names) from within the larger work Mahabharata. The character Bheeshma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as the essence of all Vedas by followers of Vaishnavism, who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of God.

 

The names are generally derived from the Anantakalyanagunas (meaning: infinite auspicious attributes).

 

According to the Siddhartha-samhita there are twenty-four forms of Lord Vishnu. The twenty-four forms are

 

Vasudeva

Sankarshana

Pradyumna

Anirudha

Keshava

Narayana

Madhava

Govinda

Vishnu

Madhusudana

Trivikrama

Vamana

Sridhara

Hrishikesha

Padmanabha

Damodara

Purushottama

Achyuta

Narasimha

Janardana

Hari

Krishna

Adhokshaja

 

Upulvan, Uthpala Varna - In Sri Lanka, Vishnu is also referred to as Upulvan ( Blue Lotus Coloured)

 

WIKIPEDIA

Angel at Angelus Rosedale cemetery.

whistle blower in dunsmuir........

After marking outline, cut it out. It's really starting to look like an oar now.

Scribe

'09

Hôtel de ville de Paris

 

Période ou styleNéorenaissance

TypeHôtel de ville

ArchitecteThéodore Ballu

Édouard Deperthes

Date de construction1357,

1533,

1874-1882

Destination actuelleMairie de Paris

Géographie

Pays France

RégionÎle-de-France

LocalitéParis

Localisation

Coordonnées48° 51′ 23″ Nord 2° 21′ 08″ Est

Géolocalisation sur la carte : Paris

 

L'hôtel de ville de Paris héberge les institutions municipales de Paris depuis 1357, et est situé dans le 4e arrondissement.

Ce site est desservi par les stations de métro Hôtel de Ville et Châtelet.

 

Ancien Hôtel de ville et place de grève vers 1583 par Theodor Josef Hubert Hoffbauer.

Étienne Marcel fait l'acquisition de la « Maison aux Piliers » au nom de la municipalité en juillet 1357. C'est là que, depuis lors, se dresse le centre des institutions municipales de Paris.

La « Maison aux Piliers » est remplacée au xvie siècle par un véritable palais dessiné par l'architecte italien Boccador. Sa construction débute en 1533 et s'achève en 1628. D'après les plans de Godde et Lesueur l'agrandissement et la reconstruction partielle de l'hôtel-de-ville a été menée de 1837 et 1848 tout en préservant la façade Renaissance. Antoine Vivenel, entrepreneur général, dirigeait le chantier.

 

Ancien Hôtel de ville après l'incendie de 1871.

Pendant la Commune de Paris, l'incendie déclenché par un groupe de communards le 24 mai 1871 réduit le palais en cendres. Les archives et la bibliothèque partent donc également en fumée. Ainsi, les deux collections de l'état civil parisien (celle de la ville et celle du greffe) antérieur à 1860 sont à jamais perdues : la première dans l'incendie de l'Hôtel de ville et la seconde dans celui du Palais de Justice.

Le bâtiment est reconstruit entre 1874 et 1882 sur les plans des architectes Théodore Ballu et Édouard Deperthes. La façade, de style néorenaissance, s'inspire largement de celle du bâtiment disparu.

 

l'Hôtel de Ville au début du xxe siècle.

La place de Grève, rebaptisée place de l'Hôtel-de-Ville le 19 mars 1803, est devenue en 1982 un espace réservé aux piétons.

Paris ayant connu diverses insurrections, l'Hôtel de ville fut souvent le point de ralliement d'émeutiers, insurgés et révolutionnaires. D'Étienne Marcel à la Fronde, de la Révolution aux journées révolutionnaires de juillet 1830 et février 1848, de la Commune à la Libération de Paris, l'Hôtel de ville est un lieu chargé d'histoire (voir l'article Chronologie de Paris).

Lieu de pouvoir où siège le conseil de Paris et de prestige où sont reçus les hôtes du maire, l'Hôtel de Ville est le plus grand bâtiment municipal en Europe. Jusqu'en 1977, l'actuel bureau du maire (155 m2) était celui occupé par le préfet de Paris. Le maire disposait à l'origine d'un appartement de fonction de 1 400 m2, en partie transformé en crèche.

 

ESPAGNOL

 

Ayuntamiento de París

  

Fachada del Ayuntamiento de París.

El Ayuntamiento de París (Hôtel de Ville de Paris, en francés) alberga las instituciones del gobierno municipal de París. El mismo se ubica frente a la Plaza del Ayuntamiento (Place de l'Hôtel-de-Ville, anteriormente llamada Place de Grève) en el IV Distrito de la ciudad. Ha albergado el ayuntamiento de París desde 1357; Actualmente se utiliza para múltiples propósitos: aloja la administración de la ciudad, allí tiene su despacho el alcalde de París (desde 1977), y también se utiliza para brindar grandes recepciones. En los últimos años, la Place de l'Hôtel-de-Ville se ha engalanado en gran parte de primavera y verano con un "jardín efímero", en el que el Ayuntamiento instala miles de especies vegetales además de un hermoso estanque con sus respectivas especies de plantas, sin embargo, en 2009 no hubo estanque.

Índice [ocultar]

1 Historia

2 Véase también

3 Galería fotográfica

4 Enlaces externos

Historia[editar · editar código]

 

Historia Etienne Marcel adquirió la "Casa de las Columnas" en nombre del municipio en julio de 1357 . Aquí es donde, desde entonces, se encuentra el centro administrativo de París, las instituciones municipales. La "Casa de las Columnas" se sustituye en el siglo XVI por un palacio diseñado por el arquitecto italiano Boccador . Su construcción comenzó en 1533 y terminó en 1628 . Las ampliaciones se añadieron entre 1836 y 1850 conservando la fachada renacentista. Durante la Comuna de París , el incendio provocado por un grupo de comuneros en 1871 redujo a cenizas el palacio. Los archivos y la biblioteca de la ciudad sufrieron el mismo trágico suceso. Ambas colecciones vitales de París anteriores a 1860 (documentos de la ciudad y el registro) se perdieron para siempre, los primeros en un incendio en el Ayuntamiento y el segundo en el palacio de justicia . El edificio fue reconstruido entre 1874 y 1882 sobre los planes de los arquitectos Teodoro Ballu y Edouard Deperthes . La fachada de estilo neo-renacentista , se basa en gran medida de la del edificio desaparecido.

Ayuntamiento a principios de la xx º siglo . La plaza de Greve , rebautizada como la Place de l'Hotel de Ville de 19 de marzo 1803 , se ha convertido en un espacio peatonal desde 1982 . París ha sido objeto de varias insurrecciones, el ayuntamiento era a menudo el punto focal de los motines, los rebeldes y los revolucionarios. Desde Etienne Marcel en la Fronda , la Revolución de julio 1830 y febrero 1848 , la Comuna a la liberación de París , el ayuntamiento es un lugar cargado de historia. Lugar donde se asienta el ayuntamiento de París es de gran prestigio, es donde los huéspedes son recibidos por el Alcalde, el Ayuntamiento también se ha convertido en un espacio para exposiciones, es el edificio municipal más grande de Europa. Hasta 1977, la oficina del alcalde fue ocupado por el prefecto de París, que mide 155 metros cuadrados. El alcalde tuvo originalmente una vivienda oficial de 1400 metros cuadrados, en parte transformado en vivero.

Fachada del Ayuntamiento La fachada principal está decorada con las personas importantes de la ciudad de París, artistas, académicos, políticos, industriales, cuyos nombres se representó en la fachada en orden alfabético 1 : Jean le Rond d'Alembert Jean-Baptiste Bourguignon d'Anville Antoine Arnauld Jean Sylvain Bailly Claude Ballin Antoine-Louis Barye Pierre-Jean de Beranger Pierre-Antoine Berryer Jean-Baptiste Biot Nicolas Boileau Etienne Boileau Louis Antoine de Bougainville André-Charles Boulle Guillaume Budé Jean Bullant Armand-Gaston Camus Godofredo Cavaignac Jean Siméon Chardin Alexis Claude Clairaut Paul-Louis Courier Charles-François Daubigny Jacques Louis David Alexandre-Gabriel Decamps Eugene Delacroix Paul Delaroche Ambroise Firmin-Didot Charles Dumoulin Henri Estienne Jean Bernard Leon Foucault Marie-Therese Rodet Geoffrin Jean Goujon Aquiles Harlay Marie-Jean Hérault de Séchelles Fernando Herold Víctor Jacquemont Nicolas Lancret Antoine Lavoisier Domingo de Cortona Charles Le Brun Henri-Louis Cain André Le Nôtre Pierre Lescot La piedra Estoile Eustache Le Sueur Nicolás Malebranche Mansart Pierre Carlet de Chamblain de Marivaux Jules Michelet François Miron Mathieu Molé Pierre de Montereau Alfred de Musset Jean-Nicolas Pache Étienne Pasquier Charles Perrault Jean-Rodolphe Perronet Louis-Benoît Picard Jean-Baptiste Pigalle Germain Pilon Philippe Quinault Jean-Francois Regnard Henri Victor Regnault Se trata de Henri Regnault 1843-1871 Richelieu Manon Roland Théodore Rousseau Antoine-Isaac Silvestre de Sacy Rouvroy Luis, duque de Saint-Simon Henri Sauval Eugene Scribe Jean-Michel Sedaine Madame de Stael Eugenio Sue François-Joseph Talma Jacques-Auguste de Thou Anne Hilarion de Costentin Tourville Horace Vernet Abel-François Villemain Eugène Viollet-le-Duc Voltaire Molière En la plaza, se encuentran dos estatuas de bronce, alegorías de las Arte realizada por Laurent Marqueste y las Ciencias por Jules Blanchard .

El salón de baile del Hotel de Ville en París.

El salón de baile del Hotel de Ville en París, fue diseñado como una réplica "republicana" Salón de los Espejos de Versalles, construida dos siglos antes. Después de haber sido quemados durante la Comuna de París (1871), el Ayuntamiento fue reconstruido en estilo renacentista, durante la Tercera República. Los frescos de los arcos del salón de baile del Hotel son las dieciséis provincias de Francia. Fueron realizadas por cuatro pintores: Jean Joseph Weerts , Ehrmann François-Émile , Milliet Pablo y Fernando Humberto. Arcos del Norte por Jean Weerts José: - Flandes - Picardía Arcos del Este por François-Emile Ehrmann: - Baya - Champán - Bretaña - Borgoña - Auvernia - Lorena Arcos del Sur por Paul Milliet: - Normandía - Condado de Niza Arcos al oeste por Fernando Humbert: - Argelia - Lyon - Languedoc - Gascuña - Provenza - Guayana Algunas provincias francesas que no están incluidas como las de Franche-Comté y el Lemosín . Además, la Alsacia anexada a Alemania en 1871 (recuperada en 1919 por el Tratado de Versalles ) está ausente; mientras que Argelia anexionó a Francia en 1830 (abandonó la República en 1961 por el referéndum sobre la autodeterminación ) está presente en el Salón de Baile.

25/365 - 25 Jan 2010 - I took 70 shots tonight after a long time contemplating whether or not to actually do a picture today. This is the result and was the second shot I took and the only one like this. Was the rest wasted effort? Well no, there were some images that were really strong that I could easily set up tomorrow or any other rainy day.

 

The mono effect was created solely in Canons Digital Photo Professional and only used elements to resize the image.

The seated scribe ("Le Scribe accroupi").

Old Kingdom, 4th Dynasty (?), c. 2600-2350 BC

The seated scribe represents a man of letters taking down somebody's dictation.

#sketchattack #sketchnotes

sketchnotes.de/2015/06/01/frau-hoelles-sketchattack-nr-8/