bow-urbex.com

Heavy Metal

BoW urb3x Tour 2k13

created with prompts using recraftai

City of Fort Collins

Structure Synth terminates the recursion if the number of objects is greater than the given threshold ('set maxobjects ...') or if the recursion depth becomes greater than the maximum depth ('set maxdepth ...'). It is also possible to set a maxdepth for an individual rule ('rule R1 maxdepth 5').

 

I've added two new rules for controlling the termination.

 

'set minsize {size}' and 'set maxsize {size}' allows you to specify how large or small a given object can be before terminating. The 'size' parameter refers to the length of the diagonal of a unit cube in the current local state. (The initial coordinate frame goes from (0,0,0) to (1,1,1) and hence has a diagonal length of sqrt(3)~1.7). It is possible to specify both a mix and a min size. The termination criteria only stops the current branch - if other branches are still within a valid range, the will be continued.

 

This is very useful for preventing Structure Synth from creating boxes which cannot be seen anyway or from growing without bounds.

 

The image shows the same structure at three different minimum size tresholds.

 

Example script (requires a post-version 0.9 of Structure Synth!):

 

set minsize 0.8 // or 0.4, or 0.2

 

set maxdepth 600

set background #333

{ h 30 sat 0.2 h -67 b 0.8 } spiral

 

rule spiral w 100 {

box2

{ y 0.4 rx 90 hue 1 s 0.995 b 0.999 } spiral

}

 

rule spiral w 100 {

box2

{ y 0.4 rx 90 hue -1 rz -90 s 0.995 b 0.999 } spiral

}

 

rule spiral w 100 {

box2

{ y 0.4 rx 90 hue 0 rz 90 s 0.995 b 0.995 } spiral

}

 

rule spiral w 3 {

{ rz 5 s 1 1 1 } spiral

{ ry 4 h 3 s 1 1 1 } spiral

}

 

rule box2 {

{ s 1 5 1 } box

}

 

rule box2 {

{ s 5 1 1 } box

}

 

rule box2 {

}

Cava structure

finance structure

coal handling structure

Vienna - Wien

Фото начала реконструкции ЦУМа, Киев 2013.

 

Photo of beginning of Central Universal Shop in Kiev. 2013.

Eximus // Lucky Color

Bridge across the North Fork of the South Platte river

Bailey, CO

doors open toronto was last weekend...today only, the lesser known event, "crawling through holes in fences toronto"...

www.facebook.com/neospicaLive (images and share links)

www.youtube.com/user/NeoSpicaTutorial "NeoSpica Paper Structures" (videos about paper structures. I also include videos with elaboration process.)

www.flickr.com/photos/neoliveart/ (images)

www.youtube.com/user/CadDesignLive (virtual 3D shapes)

 

Thanks for your time.

Photo captured off of U.S. Highway 97 via Minolta MD Rokkor-X 45mm F/2 Lens and the bracketing method of photography. Kittitas County, Washington. On the last day of February 2015.

Eiffel Tower

  

Arcelormittal Orbit

The ArcelorMittal Orbit is a 115-metre-high (377 ft) sculpture and observation tower in the Olympic Park in Stratford, London. It is Britain's largest piece of public art,[3] and is intended to be a permanent lasting legacy of London's hosting of the 2012 Summer Olympics, assisting in the post-Olympics regeneration of the Stratford area. Sited between the Olympic Stadium and the Aquatics Centre, it allows visitors to view the whole Olympic Park from two observation platforms.

 

Orbit was designed by Anish Kapoor and Cecil Balmond of engineering Group Arup. Announced on 31 March 2010, it was expected to be completed by December 2011, though like many projects on the Olympic Park that date was pushed back. The project came about after Mayor of London Boris Johnson and Olympics Minister Tessa Jowell decided in 2008 that the Olympic Park needed "something extra". Designers were asked for ideas for an "Olympic tower" at least 100 metres (330 ft) high, and Orbit was the unanimous choice from proposals considered by a nine-person advisory panel.

 

The project was expected to cost £19.1 million, with £16 million coming from Britain's richest man, the steel tycoon Lakshmi Mittal, Chairman of the ArcelorMittal steel company, and the balance of £3.1 million coming from the London Development Agency. The name "ArcelorMittal Orbit" combines the name of Mittal's company, as chief sponsor, with "Orbit", the original working title for Kapoor and Balmond's design.

 

Kapoor and Balmond believe that Orbit represents a radical advance in the architectural field of combining sculpture and structural engineering, and that it combines both stability and instability in a work that visitors can engage with and experience via an incorporated spiral walkway. It has been both praised and criticised for its bold design. It has also been criticised as a vanity project, of questionable lasting use or merit as a public art project.

  

en.wikipedia.org/wiki/ArcelorMittal_Orbit

 

. . . sadly Non-Hindus are not allowed inside the temple complex

__________________________________________

 

The Jagannath Temple of Puri (Odia: ଜଗନ୍ନାଥ ମନ୍ଦିର) is a famous, sacred Hindu temple dedicated to Jagannath and located on the eastern coast of India, at Puri in the state of Odisha.

 

The temple is an important pilgrimage destination for many Hindu traditions, particularly worshippers of god Krishna and god Vishnu, and part of the Char Dham pilgrimages that a Hindu is expected to make in one's lifetime.

 

Even though most Hindu deities that are worshiped are made out of stone or metal, the image of Jagannath is wooden. Every twelve or nineteen years these wooden figures are ceremoniously replaced by using sacred trees, that have to be carved as an exact replica. The reason behind this ceremonial tradition is the highly secret Navakalevara ('New Body' or 'New Embodiment') ceremony, an intricate set of rituals that accompany the renewal of the wooden statues.

 

The temple was built in the 12th century atop its ruins by the progenitor of the Eastern Ganga dynasty, King Anantavarman Chodaganga Deva. The temple is famous for its annual Rath Yatra, or chariot festival, in which the three main temple deities are hauled on huge and elaborately decorated temple cars. Since medieval times, it is also associated with intense religious fervour.

 

The temple is sacred to the Vaishnava traditions and saint Ramananda who was closely associated with the temple. It is also of particular significance to the followers of the Gaudiya Vaishnavism whose founder, Chaitanya Mahaprabhu, was attracted to the deity, Jagannath, and lived in Puri for many years.

 

DEITIES

The central forms of Jagannath, Balabhadra and the goddess Subhadra constitute the trinity of deities sitting on the bejewelled platform or the Ratnabedi in the inner sanctum. The Sudarshan Chakra, deities of Madanmohan, Sridevi and Vishwadhatri are also placed on the Ratnavedi. The deities of Jagannath, Balabhadra, Subhadra and Sudarshan Chakra are made from sacred Neem logs known as Daru Brahma. Depending on the season the deities are adorned in different garbs and jewels. Worship of the deities pre-date the temple structure and may have originated in an ancient tribal shrine.

 

ORIGINS OF THE TEMPLE

According to the recently discovered copper plates from the Ganga dynasty, the construction of the current Jagannath temple was initiated by the ruler of Kalinga, Anantavarman Chodaganga Dev. The Jaga mohan and the Vimana portions of the temple were built during his reign (1078 - 1148 CE). However, it was only in the year 1174 CE that the Oriya ruler Ananga Bhima Deva rebuilt the temple to give a shape in which it stands today.

 

Jagannath worship in the temple continued until 1558, when Odisha was attacked by the Afghan general Kalapahad. Subsequently, when Ramachandra Deb established an independent kingdom at Khurda in Orissa, the temple was consecrated and the deities reinstalled.

 

LEGENDS

Legendary account as found in the Skanda-Purana, Brahma Purana and other Puranas and later Oriya works state that Lord Jagannath was originally worshipped as Lord Neela Madhaba by a Savar king (tribal chief) named Viswavasu. Having heard about the deity, King Indradyumna sent a Brahmin priest, Vidyapati to locate the deity, who was worshipped secretly in a dense forest by Viswavasu. Vidyapati tried his best but could not locate the place. But at last he managed to marry Viswavasu's daughter Lalita. At repeated request of Vidyapti, Viswavasu took his son-in-law blind folded to a cave where Lord Neela Madhaba was worshipped.

 

Vidyapati was very intelligent. He dropped mustard seeds on the ground on the way. The seeds germinated after a few days, which enabled him to find out the cave later on. On hearing from him, King Indradyumna proceeded immediately to Odra desha Orissa on a pilgrimage to see and worship the Deity. But the deity had disappeared. The king was disappointed. The Deity was hidden in sand. The king was determined not to return without having a darshan of the deity and observed fast unto death at Mount Neela, Then a celestial voice cried 'thou shalt see him.' Afterwards the king performed a horse sacrifice and built a magnificent temple for Vishnu. Sri Narasimha Murti brought by Narada was installed in the temple. During sleep, the king had a vision of Lord Jagannath. Also an astral voice directed him to receive the fragrant tree on the seashore and make idols out of it. Accordingly, the king got the image of Lord Jagannath, Balabhadra, Subhadra and Chakra Sudarshan made out of the wood of the divine tree and installed them in the temple.

 

INDRADYUMNA´S PRAYER TO LORD BRAHMA

King Indradyumna put up for Jagannath the tallest monument of the world. It was 1,000 cubits high. He invited Lord Brahma, the cosmic creator, consecrate the temple and the images. Brahma came all the way from Heaven for this purpose. Seeing the temple he was immensely pleased with him. Brahma asked Indradyumna as to in what way can he (Brahma) fulfill the king's desire, since was very much pleased with him for his having put the most beautiful Temple for Lord Vishnu. With folded hands, Indradyumna said, "My Lord if you are really pleased with me, kindly bless me with one thing, and it is that I should be issueless and that I should be the last member of my family." In case anybody left alive after him, he would only take pride as the owner of the temple and would not work for the society.

 

THE EPISODE OF THE LORD´S GRACE DURING A WAR WITH KANCHI

At one time, a king of Kanchi in the down south remarked that the king of Orissa was a chandala (a man of very low caste or status) because, he performs the duties of a sweeper during the Car Festival. When this news reached the ears of the king of Orissa, he led an expedition to Kanchi. Before that, he implored the mercy of Lord Jagannath. The soldiers of Orissa marched towards Kanchi from Cuttack (earlier capital city of Orissa, located on the banks of Mahanadi, at a distance of 30 km from Bhubaneswar. It so happened that when the soldiers, headed by the king Purusottam Dev, reached a place near the Chilika lake, a lady, who was selling curd (yogurt) met him (the king) and presented a golden ring studded with precious gems and submitted. "My Lord, kindly listen to me. A little earlier, two soldiers riding over two horses (white and black in colour), approached me and said we are thirsty give us curds to drink.' I gave them curds. Instead of giving me money, they gave me this ring and said,'the king of Orissa will come here, after some time, on his way to Kanchi. You present it to him and he will pay you the money.' So my Lord, you take it and give me my dues.

 

It took no time for the king to know that the ring belongs to Lord Jagannath. He was convinced that Jagannath and Balabhadra were proceeding to the battle field ahead of him to help him there. To perpetuate the memory of this great incident, the king founded a village in the Chilika lake area. As the name of the lady was Manika, the name given to the village was Manika Patana. Even to this day, the curds of this village are famous.

 

LEGEND SURROUNDING THE TEMPLE ORIGIN

The traditional story concerning the origins of the Lord Jagannath temple is that here the original image of Jagannath (a deity form of Vishnu) at the end of Treta yuga manifested near a banyan tree, near seashore in the form of an Indranila nilamani or the Blue Jewel. It was so dazzling that it could grant instant moksha, so the god Dharma or Yama wanted to hide it in the earth, and was successful. In Dvapara Yuga King Indradyumna of Malwa wanted to find that mysterious image and to do so he performed harsh penances to obtain his goal. Vishnu then instructed him to go to the Puri seashore and find a floating log to make an image from its trunk.

 

The King found the log of wood. He did a yajna from which god Yajna Nrisimha appeared and instructed that Narayana should be made as fourfold expansion, i.e. Paramatma as Vasudeva, his Vyuha as Samkarshana, Yogamaya as Subhadra, and his Vibhava asSudarsana. Vishwakarma appeared in the form of artist and prepared images of Jagannath, Balabhadra and Subhadra from the tree. When this log, radiant with light was seen floating in the sea, Narada told the king to make three idols out of it and place them in a pavilion. Indradyumna got Visvakarma, the architect of Gods, to build a magnificent temple to house the idols and Vishnu himself appeared in the guise of a carpenter to make the idols on condition that he was to be left undisturbed until he finished the work.

 

But just after two weeks, the Queen became very anxious. She took the carpenter to be dead as no sound came from the temple. Therefore, she requested the king to open the door. Thus, they went to see Vishnu at work at which the latter abandoned his work leaving the idols unfinished. The idol was devoid of any hands. But a divine voice told Indradyumana to install them in the temple. It has also been widely believed that in spite of the idol being without hands, it can watch over the world and be its lord. Thus the idiom.

 

INVASIONS AND DESECRATIONS OF THE TEMPLE

The temple annals, the Madala Panji records that the Jagannath temple at Puri has been invaded and plundered eighteen times. The invasion by Raktabahu has been considered the first invasion on the temple by the Madalapanji.

 

RANJIT SINGH´S WILL

Sikh ruler Maharaja Ranjit Singh, had donated massive amounts of gold to the Jagannath temple. In his last will, he also ordered that Koh-i-noor, the most precious and greatest diamond in the world, to be donated to this temple, but the diamond could never actually make its way to the temple because the British, by that time, had annexed the Punjab and all its royal possessions. Thus, claiming that the Koh-i-noor was theirs. It is currently a part of British crown jewels and is located in the Tower of London.

 

ENTRY AND DARSHAN

Temple has 4 entrances in all directions.Temple security is selective regarding who is allowed entry. Practicing Hindus of non-Indian descent are excluded from premises, as are Hindus of non-Indian origin. Visitors not allowed entry may view the precincts from the roof of the nearby Raghunandan Library and pay their respects to the image of God Jagannath known as Patitapavana at the main entrance to the temple. There is some evidence that this came into force following a series of invasions by foreigners into the temple and surrounding area. Buddhist, and Jain groups are allowed into the temple compound if they are able to prove their Indian ancestry. The temple has slowly started allowing Hindus of non-Indian origin into the area, after an incident in which 3 Balinese Hindus were denied entry, even though Bali is 90% Hindu.

 

The temple remains open from 5 am to 12 midnight. Unlike many other temples devotees can go behind the idols(go round the idols).All devotees are allowed to go right up to the deities during the Sahana Mela without paying any fees . The Sahana mela or the public darshan is usually following the abakasha puja between around 7 to 8 am in the morning. Special darshan or Parimanik darshan is when devotees on paying 50 Rupees are allowed right up to the deities. Parimanik darshan happens after the dhupa pujas at around 10 am, 1 pm and 8 pm . At all other times devotees can view the deities from some distance for free. The rathyatra occurs every year some time in the month of July. 2 or 6 weeks before Rathyatra (depending upon the year) there is a ritual of Lord undergoing "Bhukaar" (sick) hence the idols are not on "Darshan". Devotees to make a note of this before they plan to visit the lord.

 

CULTURAL INTEGRITY

Shrikshetra of Puri Jagannath, as is commonly known, can verily be said to be a truthful replica of Indian culture. To understand this culture, one has to have some idea of the history of this land, which again is different from that of other countries of the world.

 

Starting from Lord Jagannath himself, history has it that he was a tribal deity, adorned by the Sabar people, as a symbol of Narayan. Another legend claims him to be Nilamadhava, an image of Narayana made of blue stone and worshipped by the aboriginals. He was brought to Nilagiri (blue mountain) or Nilachala and installed there as Shri Jagannath in company with Balabhadra and Subhadra. The images made of wood are also claimed to have their distant linkage with the aboriginal system of worshipping wooden poles. To cap it all the Daitapatis, who have a fair share of responsibilities to perform rituals of the Temple, are claimed to be descendants of the aboriginals or hill tribes of Orissa. So we may safely claim that the beginning of the cultural history of Shrikshetra is found in the fusion of Hindu and Tribal Cultures. This has been accepted as a facet of our proud heritage. The three deities came to be claimed as the symbols of Samyak Darshan, Samyak Jnana and Samyak Charita usually regarded as Triratha (of the Jain cult), an assimilation of which leads to Moksha (salvation) or the ultimate bliss...

 

Jagannath is worshipped as Vishnu or Narayana or Krishna and Lord Balabhadra as Shesha. Simultaneously, the deities are regarded as the bhairava with Vimala (the devi or the consort of Shiva) installed in the campus of the temple. So ultimately we find a fusion of Saivism, Shaktism and Vaishnavism of the Hindu religion with Jainism and up to an extent Buddhism in the culture of Jagannath and the cultural tradition so reverently held together in Shrikshetra.

 

ACHARYAS AND JAGANNATHA PURI

All of the renowned acharyas including Madhvacharya have been known to visit this kshetra. Adi Shankara established his Govardhana matha here. There is also evidence that Guru Nanak, Kabir, Tulsidas, Ramanujacharya, and Nimbarkacharya had visited this place. Sri Chaitanya Mahaprabhu of Gaudiya Vaishnavism stayed here for 24 years, establishing that the love of god can be spread by chanting the Hare Krishna mantra. Srimad Vallabhacharya visited Jagannath Puri and performed a 7-day recitation of Srimad Bhagvat. His sitting place is still famous as "baithakji." It confirms his visit to Puri. A famous incident took place when Vallabhachrya visited. There was a discourse being held between the Brahmins and 4 questions were asked. Who is the highest of Gods, What is the highest of mantras, What is the highest scripture and What is the highest service. The discourse went on for many days with many schools of thought. Finally Shri Vallabh said to ask Lord Jagannath to confirm Shri Vallabh's answers. A pen and paper were left in the inner sanctum. After some time, the doors were opened and 4 answers were written. 1) The Son of Devaki (Krishna) is the God of Gods 2) His name is the highest of mantras 3) His song is the highest scripture (Bhagavat Geeta) 4) Service to Him is the Highest service. The king was shocked and declared Shri Vallabh the winner of the discourse. Some of the pandits who participated became jealous of Shri Vallabh and wanted to test Him. The next day was Ekadashi, a fasting day where one must fast from grains. The pandits gave Shri Vallabh rice Prasad of Shri Jagannathji (The temple is famous for this). If Shri Vallabh ate it, He would break His vow of fasting but if He did not take it, He would disrespect Lord Jagannath. Shri Vallabh accepted the prasad in his hand and spent the rest of the day and night explaining slokas of the greatness of Prasad and ate the rice the next morning.

 

CHAR DHAM

The temple is one of the holiest Hindu Char Dham (four divine sites) sites comprising Rameswaram, Badrinath, Puri and Dwarka. Though the origins are not clearly known, the Advaita school of Hinduism propagated by Sankaracharya, who created Hindu monastic institutions across India, attributes the origin of Char Dham to the seer. The four monasteries lie across the four corners of India and their attendant temples are Badrinath Temple at Badrinath in the North, Jagannath Temple at Puri in the East, Dwarakadheesh Temple at Dwarka in the West and Ramanathaswamy Temple at Rameswaram in the South. Though ideologically the temples are divided between the sects of Hinduism, namely Saivism and Vaishnavism, the Char Dham pilgrimage is an all Hindu affair. There are four abodes in Himalayas called Chota Char Dham (Chota meaning small): Badrinath, Kedarnath, Gangotri and Yamunotri - all of these lie at the foot hills of Himalayas The name Chota was added during the mid of 20th century to differentiate the original Char Dhams. The journey across the four cardinal points in India is considered sacred by Hindus who aspire to visit these temples once in their lifetime. Traditionally the trip starts at the eastern end from Puri, proceeding in clockwise direction in a manner typically followed for circumambulation in Hindu temples.

 

STRUCTURE

The huge temple complex covers an area of over 37,000 m2, and is surrounded by a high fortified wall. This 6.1 m high wall is known as Meghanada Pacheri. Another wall known as kurma bedha surrounds the main temple. It contains at least 120 temples and shrines. With its sculptural richness and fluidity of the Oriya style of temple architecture, it is one of the most magnificent monuments of India. The temple has four distinct sectional structures, namely -

 

- Deula, Vimana or Garba griha (Sanctum sanctorum) where the triad deities are lodged on the ratnavedi (Throne of Pearls). In Rekha Deula style;

- Mukhashala (Frontal porch);

- Nata mandir/Natamandapa, which is also known as the Jagamohan (Audience Hall/Dancing Hall), and

- Bhoga Mandapa (Offerings Hall).

 

The main temple is a curvilinear temple and crowning the top is the 'srichakra' (an eight spoked wheel) of Vishnu. Also known as the "Nilachakra", it is made out of Ashtadhatu and is considered sacrosanct. Among the existing temples in Orissa, the temple of Shri Jagannath is the highest. The temple tower was built on a raised platform of stone and, rising to 65 m above the inner sanctum where the deities reside, dominates the surrounding landscape. The pyramidal roofs of the surrounding temples and adjoining halls, or mandapas, rise in steps toward the tower like a ridge of mountain peaks.

 

NILA CHAKRA

The Nila Chakra (Blue Discus) is the discus mounted on the top shikhar of the Jagannath Temple. As per custom, everyday a different flag is waved on the Nila Chakra. The flag hoisted on the Nila Cakra is called the Patita Pavana (Purifier of the Fallen) and is equivalent to the image of the deities placed in the sanctum sanctorum .

 

The Nila Chakra is a disc with eight Navagunjaras carved on the outer circumference, with all facing towards the flagpost above. It is made of alloy of eight metals (Asta-dhatu) and is 3.5 Metres high with a circumference of about 11 metres. During the year 2010, the Nila Chakra was repaired and restored by the Archaeological Survey of India.

 

The Nila Chakra is distinct from the Sudarshana chakra which has been placed with the deities in the inner sanctorum.

 

Nila Chakra is the most revered iconic symbol in the Jagannath cult. The Nila Chakra is the only physical object whose markings are used as sacrament and considered sacred in Jagannath worship. It symbolizes protection by Shri Jagannath.

 

THE SINGHADWARA

The Singahdwara, which in Sanskrit means The Lion Gate, is one of the four gates to the temple and forms the Main entrance. The Singhadwara is so named because two huge statues of crouching lions exist on either side of the entrance. The gate faces east opening on to the Bada Danda or the Grand Road. The Baisi Pahacha or the flight of twenty two steps leads into the temple complex. An idol of Jagannath known as Patitapavana, which in Sanskrit, means the "Saviour of the downtrodden and the fallen" is painted on the right side of the entrance. In ancient times when untouchables were not allowed inside the temple, they could pray to Patita Pavana. The statues of the two guards to the temple Jaya and Vijaya stand on either side of the doorway. Just before the commencement of the Rath Yatra the idols of Jagannath, Balabhadra and Subhadra are taken out of the temple through this gate. On their return from the Gundicha Temple they have to ceremonially placate Goddess Mahalakshmi, whose statue is carved atop the door, for neglecting to take her with them on the Yatra. Only then the Goddess allows them permission to enter the temple. A magnificent sixteen-sided monolithic pillar known as the Arun stambha stands in front of the main gate. This pillar has an idol of Arun, the charioteer of the Sun God Surya, on its top. One significant thing about Arun stambha is that prior it was located in the Konark Sun temple, later, the Maratha guru Brahmachari Gosain brought this pillar from Konark. The Puri Jagannath Temple was also saved by Maratha emperor Shivaji from being plundered at his times from the Mughals.

 

OTHER ENTRANCES

Apart from the Singhadwara, which is the main entrance to the temple, there are three other entrances facing north, south and west. They are named after the sculptures of animals guarding them. The other entrances are the Hathidwara or the Elephant Gate, the Vyaghradwara or the Tiger Gate and the Ashwadwara or the Horse Gate.

 

MINOR TEMPLES

There are numerous smaller temples and shrines within the Temple complex where active worship is regularly conducted. The Vimala Temple (Bimala Temple) is considered one of the most important of the Shaktipeeths marks the spot where the goddess Sati's feet fell. It is located near Rohini Kund in the temple complex. Until food offered to Jagannath is offered to Goddess Vimala it is not considered Mahaprasad.

 

The temple of Mahalakshmi has an important role in rituals of the main temple. It is said that preparation of naivedya as offering for Jagannath is supervised by Mahalakshmi. The Kanchi Ganesh Temple is dedicated to Uchchhishta Ganapati. Tradition says the King of Kanchipuram (Kanchi) in ancient times gifted the idol, when Gajapati Purushottama Deva married Padmavati, the kanchi princess. There are other shrines namely Muktimandap, Surya, Saraswati, Bhuvaneshwari, Narasimha, Rama, Hanuman and Eshaneshwara.

 

THE MANDAPAS

There are many Mandapas or Pillared halls on raised platforms within the temple complex meant for religious congregations. The most prominent is the Mukti Mandapa the congregation hall of the holy seat of selected learned brahmins. Here important decisions regarding conduct of daily worship and festivals are taken. The Dola Mandapa is noteworthy for a beautifully carved stone Torana or arch which is used for constructing a swing for the annual Dol Yatra festival. During the festival the idol of Dologobinda is placed on the swing. The Snana Bedi is a rectangular stone platform where idols of Jagannath, Balabhadra and Subhadra are placed for ceremonial bathing during the annual Snana Yatra

 

DAILY FOOD OFFERINGS

Daily offerings are made to the Lord six times a day. These include:

 

- The offering to the Lord in the morning that forms his breakfast and is called Gopala Vallabha Bhoga. Breakfast consists of seven items i.e. Khua, Lahuni, Sweetened coconut grating, Coconut water, and popcorn sweetened with sugar known as Khai, Curd and Ripe bananas.

- The Sakala Dhupa forms his next offering at about 10 AM. This generally consists of 13 items including the Enduri cake & Mantha puli.

- Bada Sankhudi Bhoga forms the next repast & the offering consists of Pakhala with curd and Kanji payas. The offerings are made in the Bhog Mandapa, about 200 feet from the Ratnabedi. This is called Chatra Bhog and was introduced by Adi Shankaracharya in the 8th century to help pilgrims share the temple food.

- The Madhyanha dhupa forms the next offering at the noon.

- The next offering to the Lord is made in the evening at around 8 PM it is Sandhya Dhupa.

- The last offering to the Lord is called the Bada Simhara Bhoga.

 

The Mahaprasad of Lord Jagannath are distributed amongst the devotees near the Ratnavedi inside the frame of Phokaria, which is being drawn by the Puja pandas using Muruj, except for the Gopal Ballav Bhog and Bhog Mandap Bhoga which are distributed in the Anabsar Pindi & Bhoga Mandap respectively.

 

ROSAGHARA

The temple's kitchen is considered as the largest kitchen in the world. Tradition maintains that all food cooked in the temple kitchens are supervised by the Goddess Mahalakshmi, the empress of Srimandir herself. It is said that if the food prepared has any fault in it, a shadow dog appears near the temple kitchen. The temple cooks, or Mahasuaras, take this as a sign of displeasure of Mahalakshmi with the food, which is, then, promptly buried and a new batch cooked. All food is cooked following rules as prescribed by Hindu religious texts, the food cooked is pure vegetarian without using onions and garlic. Cooking is done only in earthen pots with water drawn from two special wells near the kitchen called Ganga and Yamuna. There are a total of 56 varieties of naivedhyas offered to the deities, near Ratnabedi as well as in Bhoga Mandap on five particular Muhurta. The most awaited Prasad is Kotho Bhoga or Abadha, offered at mid-day at around 1 pm, depending upon temple rituals. The food after being offered to Jagannath is distributed in reasonable portions as Mahaprasad, which is considered to be divine by the devotees in the Ananda Bazar (an open market, located to the North-east of the Singhadwara inside the Temple complex).

 

FESTIVALS

There are elaborate daily worship services. There are many festivals each year attended by millions of people. The most important festival is the Rath Yatra or the Chariot festival in June. This spectacular festival includes a procession of three huge chariots bearing the idols of Jagannath, Balabhadra and Subhadra through the Bada Danda meaning the Grand Avenue of Puri till their final destination the Gundicha Temple. Early European observers told tales of devotees being crushed under the wheels of these chariots, whether by accident or even as a form of meritorious suicide akin to suttee. These reports gave rise to the loan word juggernaut suggesting an immense, unstoppable, threatening entity or process operated by fanatics. Many festivals like Dol Yatra in spring and Jhulan Yatra in monsoon are celebrated by temple every year.Pavitrotsava and Damanaka utsava are celebrated as per panchanga or panjika.There are special ceremonies in the month of Kartika and Pausha.

 

The annual shodasha dinatmaka or 16 day puja beginning 8 days prior to Mahalaya of Ashwin month for goddess Vimala and ending on Vijayadashami, is of great importance, in which both the utsava murty of lord Madanmohan and Vimala take part.

 

- Pana Sankranti: Also known or Vishuva Sankranti and Mesha Sankranti: Special rituals are performed at the temple.

 

RATH YATRA AT PURI

The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel (3 km) to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is approximately 45 feet high and 35 feet square and takes about 2 months to construct. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra.

 

The most significant ritual associated with the Ratha-Yatra is the chhera pahara." During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.

 

Chera pahara is held on two days, on the first day of the Ratha Yatra, when the deities are taken to garden house at Mausi Maa Temple and again on the last day of the festival, when the deities are ceremoniously brought back to the Shri Mandir.

 

As per another ritual, when the deities are taken out from the Shri Mandir to the Chariots in Pahandi vijay.

 

In the Ratha Yatra, the three deities are taken from the Jagannath Temple in the chariots to the Gundicha Temple, where they stay for nine days. Thereafter, the deities again ride the chariots back to Shri Mandir in bahuda yatra. On the way back, the three chariots halt at the Mausi Maa Temple and the deities are offered Poda Pitha, a kind of baked cake which are generally consumed by the Odisha people only.

 

The observance of the Rath Yatra of Jagannath dates back to the period of the Puranas. Vivid descriptions of this festival are found in Brahma Purana, Padma Purana, and Skanda Purana. Kapila Samhita also refers to Rath Yatra. In Moghul period also, King Ramsingh of Jaipur, Rajasthan has been described as organizing the Rath Yatra in the 18th Century. In Orissa, Kings of Mayurbhanj and Parlakhemundi were organizing the Rath Yatra, though the most grand festival in terms of scale and popularity takes place at Puri.

 

Moreover, Starza notes that the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. Friar Odoric of Pordenone visited India in 1316-1318, some 20 years after Marco Polo had dictated the account of his travels while in a Genoese prison. In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.

 

CHANDAN YATRA

In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra.

 

SNANA PURNIMA

On the Purnima of the month of Jyestha the Gods are ceremonially bathed and decorated every year on the occasion of Snana Yatra.

 

ANAVASARA OR ANASARA

Literally means vacation. Every year, the main idols of Jagannath, Balabhadra, Subhadra & Sudarshan after the holy Snana Yatra on the jyestha purnima, go to a secret altar named Anavasara Ghar where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu. Then people get the first glimpse of lord on the day before Rath Yatra, which is called 'Navayouvana. It is said that the gods fall in fever after taking a huge bath and they are treated by the special servants named, Daitapatis for 15 days. During this period cooked food is not offered to the deities.

 

NAVA KALEBARA

One of the most grandiloquent events associated with the Lord Jagannath, Naba Kalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha. This can take place in 8, 12 or even 18 years. Literally meaning the “New Body” (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that are currently being worshipped in the temple premises were installed in the year 1996. Next ceremony will be held on 2015. More than 3 million devotees are expected to visit the temple during the Nabakalevara of 2015 making it one of the most visited festivals in the world.

 

NILADRI BIJE

Celebrated on Asadha Trayodashi. Niladri Bije is the concluding day of Ratha yatra. On this day deities return to the ratna bedi. Lord Jagannath offers Rasgulla to goddess Laxmi to enter in to the temple.

 

GUPTA GUNDICHA

Celebrated for 16 days from Ashwina Krushna dwitiya to Vijayadashami. As per tradition, the idol of Madhaba, along with the idol of Goddess Durga (known as Durgamadhaba), is taken on a tour of the temple premises. The tour within the temple is observed for the first eight days. For the next eight days, the idols are taken outside the temple on a palanquin to the nearby Narayani temple situated in the Dolamandapa lane. After their worship, they are brought back to the temple.

 

THE NAME PURUSHOTTAMA KSHETRA AND ITS SIGNIFICANCE

Lord Jagannath is the Purushottama as per the scripture, Skanda Purana. In order to teach human beings how to lead a life full of virtue, he has taken the form of Saguna Brahman or Darubrahman. He is the best brother to his siblings, Lord Balabhadra and Devi Subhadra. He is the best husband to goddess Shri. The most noteworthy aspect is still in the month of Margashirsha, on three consecutive days during amavasya he does Shraddha to his parents (Kashyapa-Aditi, Dasharatha-Kaushalya, Vasudeva-Devaki, Nanda-Yashoda), along with the king Indradyumna and queen Gundicha. As a master he enjoys every comfort daily and in various festivals. He grants all wishes to his subjects, and those who surrender before him he takes the utmost care of.

 

CULTURE AND TRADITION OF PURI

Puri is one of the fascinating littoral districts of Orissa. The Cultural heritage of Puri with its long recorded history has its beginnings in the third century B.C. The monuments, religious sanctity, and way of life of the people with their rich tradition is the cultural heart of Orissa. Indeed, Puri is considered the cultural capital of Orissa. The culture here flourished with its manifold activities.

 

The District has the happy conglomerate of different religions, sects and faith. In the course of history, Hindu, Buddhist, Jaina, Muslim, Christian, and Sikh are found here in the District.

 

Chaitanya Mahaprabhu, an incarnation of Lord Krishna, appeared 500 years ago, in the mood of a devotee to taste the sublime emotions of ecstasy by chanting the holy name of Krishna. Stalwart scholars of Puri like Sarvabhauma Bhattacharya (a priest & great Sanskrit pandit) and others followed His teachings. Even kings and ministers of His period became His disciples. Especially King Prataparudra became His great admirer and ardent follower. Thus all cultures and religion became one in Puri after his teachings were given to all with no consideration of caste and creed.

 

MANAGEMENT

After independence, the State Government, with a view to getting better administrative system, passed " The Puri Shri Jagannath Temple (Administration) Act, 1952. It contained provisions to prepare the Record of Rights and duties of Sevayats and such other persons connected with the system of worship and management of the temple. Subsequently Shri Jagannath Temple Act, 1955 " was enacted to reorganize the management system of the affair of the temple and its properties.

 

SECURITY

The security at the 12th century Jagannath Temple is increased ahead of Ratha Yatra, the homecoming festival of the deities of Jagannath temple. In the wake of terror alert on 27 June 2012, the security forces were increased to ensure smooth functioning of the crowded Ratha Yatra and Suna Besha.

 

WIKIPEDIA

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Structure 45

Tulum Ruins

Tulum, Quintana Roo

 

Konica Hexar RF

Canon Serenar 28mm f/3.5

Kodak Portra 400

Retractable | Shade Structure by Sombrilla

www.youtube.com/watch?v=X5pkkAhETYg

 

The Burcht, a small ringshaped fortress is argueably the oldest building in Leiden. The first wooden structures found during archaeological surveys were dated around 1,000 AD. The first remains of the stone stronghold are from 1200.

When I was in my teens and early 20’s me and my friends used to come here during the long summer nights to play guitar, sing, drink beer smoke weed. I have quite a few happy memories that are still wandering around that place.

Some traditions never seem to die. When I was walking around Leiden with Fotomom, I met these kids who were happy lively souls having a good time with eachother. When I asked if I could take their picture they were rather aprehensive. The girl on the left with the scarf told me I’d better take a happy picture of them. A week or so before they had been photographed by a journalist from a local paper and they were portrait as bad lazy kids who had nothing else to do than to hang out and be loud. I thought that was rather unfair. They reminded me of me and my friends. And I told them I had been hanging out with my friends at the Burcht just like they did, but that it was now only a happy memory, since it had been 15 years ago or so.

That is why I asked them to act silly and cheerful so I could portray them in a more positive way. This is the result. Unfortunately I don’t have any of their e-mail addresses, because I would love to send them this picture.

_______________________

De Burcht, een klein ringvormig fort is waarschijnlijk het oudste gebouw in Leiden. De eerste houten structuur die is gevonden tijdens archeologische opgravingen werd rond 1.000 N.C. gedateerd. De eerste stenen overblijfselen zijn van 1200.

In mijn tienerjaren en later kwamen mijn vrienden en ik hier om de lange zomeravonden te vieren. We speelden gitaar, zongen, dronken bier en rookten soms wat wiet zoals kinderen van die leeftijd nou eenmaal doen. Er dwalen nog steeds veel mooie herinneringen van mij rond op die plaats.

Sommige tradities lijken nooit verloren te gaan. Toen ik er met Fotomom rondliep, ontmoette ik deze kinderen die lekker vrollijk waren en het uitstekend naar hun zin hadden. Ik vroeg ze of ik een foto van ze mocht nemen, maar daar waren ze niet zo blij mee. Het meisje links met de sjaal vertelde mij dat ik er maar beter een vrolijke foto van zou maken. Een week daarvoor waren ze door een journalist van een plaatselijke krant gefotografeerd en in zijn artikel werden ze afgeschilderd als agressieve luie kinderen die de hele dag niets anders te doen hadden dan maar wat rondhangen en mensen lastig vallen. En dat vond ik niet eerlijk. Ze waren precies zoals ik en mijn vrienden. Dus zei ik ze dat ik precies hetzelfde als zij hadden gedaan. Maar dat was nu nog slechts een mooie herinnering want het was al minstens 15 jaar geleden.

Dus vroeg ik ze om lekker gek te doen voor ik de foto nam zodat ik ze op een positieve manier kon vastleggen. Hier zie je het resultaat. Helaas heb ik van geen van hen een e-mail adres, want ik zou ze maar wat graag deze foto sturen.

   

Construction worker at his work.

 

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Walk On Black

St. Mark's Church in-the-Bowery, a beautiful but plain looking Georgian style structure is the second oldest church building in Manhattan, dating back to the 18th century. Constructed of schist, a dull grey stone, readily available from the bedrock of Manhattan, kept building costs down eliminating the need for quarried stone.

 

In 1651, Peter Stuyvesant, Governor of New Amsterdam, purchased land for a bowery or farm from the Dutch West India Company and by 1660 built a family chapel at the present day site of St. Marks Church. Stuyvesant died in 1678 and was interred in a vault under the chapel. Stuyvesant's great-grandson, Petrus, would donate the chapel property to Episcopal Church in 1793, stipulating that a new chapel be erected and in 1795 the cornerstone of the present day St. Mark's Church was laid. The church was completed and consecrated in 1799. And Alexander Hamilton would then provide legal aid in incorporating St. Mark's Church as the first Episcopal Parish independent of Trinity Church in the new world.

 

In 1828, the church steeple and Greek revival clock tower, designed by Ithiel Town, of Town and Thompson, was erected. In 1835, the two-story fieldstone Sunday School was completed and in 1838, St. Mark's Church established the Parish Infant School for poor children. In 1854, the Italian cast iron porch with ionic columns and a simple balustrade,completed the church. In 1861, St. Mark's Church commissioned a brick addition to the Sunday School, the present day Parish Hall, designed and supervised by architect James Renwick Jr, who designed Grace Church and would go onto building St. Patrick's Cathedral. In 1900, leading architect Ernest Flagg designed the rectory.

 

On July 27, 1978, a fire nearly destroyed St. Mark's Church. The Citizens to Save St Mark's was founded to raise funds for its reconstruction and the Preservation Youth Project undertakes the reconstruction supervised by architects Harold Edleman and craftspeople provided by preservation contractor I. Maas & Sons. The Landmark Fund emerged from the Citizens to Save St Mark's and continues to exist to help maintain and preserve St. Mark's Church for future generations.

 

St. Mark's Church-in-the-Bowery is hallowed ground not only for Episcopalians, but devotees of avant-garde arts as well. Isadora Duncan and Martha Graham danced here in the 20s and 30s, and the cutting-edge Danspace Project, founded in 1974, continues that legacy with a full schedule of performances in the airy, open main hall. Literature has been just as revered: The late, great Allen Ginsberg was a recurring participant in the church's resident Poetry Project (a nationally recognized force). Furthermore, St. Mark's has been a happy home for legendary experimental theater auteur Richard Foreman. The space has so thoroughly established itself as an essential component of the arts community that it's easy to forget that this is still a functioning church

 

St. Marks Churchyard houses many burial vaults. The West Yard is known as the Healing Garden, providing an oasis from city life. Some of the ancient maples in the yard were lost to the Asian Longhorn Beetle in 2000. This area was a proposed (and rejected) site for two 18-story apartment towers designed by Frank Lloyd Wright in 1929. Among the famous buried here are Daniel Tompkins, who abolished slavery in New York; Commodore Matthew Perry, who forced Japan to accept U.S. trade; New York Mayor Philip Hone; and Peter Stuyvesant. Department store pioneer A.T. Stewart, whose store filled the block between 9th and 10th streets east of Broadway, was buried here in 1876, but on November 6, 1878, his body was snatched and held for $200,000 ransom. The widow eventually regained possession of the corpse in 1881, after bargaining the kidnappers down to $20,000. He now rests elsewhere.

 

Saint Mark's-in-the-Bowery Church was designated a landmark by the New York City Landmarks Preservation Commission in 1966.

 

National Register #72000885 (1972)

 

Mammatus are pouch-like cloud structures and a rare example of clouds in sinking air. As updrafts carry precipitation enriched air to the cloud top, upward momentum is lost and the air begins to spread out horizontally, becoming a part of the anvil cloud. Because of its high concentration of precipitation particles, the saturated air is heavier than the surrounding air and sinks back towards the earth.

Chirasree Chakraborty 2014. All Rights Reserved. Unauthorized use or reproduction for any reason is prohibited.

Looking east through the main foyer on the fifth floor (old Andrew Mellon apartment) floor of the McCormick Apartments at 1785 Massachusetts Avenue NW in Washington, D.C., in the United States. The structure is also known as the Andrew Mellon Building, for one of its most famous tenants. The flooring and moldings are all original to the building. The view is into the old east foyer and the door beyond shows what was the old Butler's Pantry. In the hall, to the door to the right leads to the dining room. To the left is a door and access to the main stairs and elevator.

 

The structure was built by Stanley McCormick, heir to the International Harvester fortune. McCormick was mentally ill, however, and the building was largely built to the specifications of his wife, Katherine Dexter McCormick. The apartments were designed by Jules Henri de Sibour in the Beaux-Arts style common to the Dupont Circle neighborhood. Construction began in 1915 and was complete in 1917.

 

The building was designed to accommodate the very wealthy, as were most of the mansions and apartment buildings in the Dupont Circle neighborhood and north along Massachusetts Avenue NW. The plot of land was trapezoidal, posing some challenges to the typical symmetrical, boxy mansion design. De Sibor designed the entrance (on the northwest corner of 18th Street and Massachusetts Avenue) to pentrate the building in a northeasterly direction. Here, a circular tower formed the corner of the building and created a circular receiving area where visitors could shake off water-logged coats, remove galoshes, and alert the concierge as to whom they were visiting. Three short steps led into a small, square foyer where the concierge had a desk. From here, one could take the elevator up or take the winding staircase to the upper floors.

 

Because of the reception and foyer areas on the ground floor, the first floor was divided into two smaller apartments. The apartment to the left of the lobby was nearly identical in arrangement to that of the units above, but the one to the right was radically different in order to add baths, kitchen, bedrooms, and servants' quarters.

 

Each of the upper floors occupied an entire floor. The core of the building contained the staircase and elevator. Around this was wrapped the servants hall, kitchen, and servants' quarters. On the exterior of the building was the family living space. The facade facing the alley that ran along the east side and southeast corner of the building was undecorated. A narrow, unfinished rectangular courtyard pierced the building here to provide light to the servants' quarters and servants' hall.

 

The huge living room and somewhat smaller dining room ran the length of the building along Massachusetts Avenue NW. Behind the dining room (along the southeast corner alley) was the kitchen, and further back was the servants' hall (which served as a servants' dining room). Three foyers -- right, left, and ahead -- bracketed the elevator and stairwell, providing plenty of buffer space to keep visitors out of the apartment until they were wanted.

 

Along quieter 18th Street was a salon, two small bedrooms (with a shared bath), and a large bedroom (which occupied the brightly lit corner). Three small bedrooms ran along P Street NW. There were three bathrooms here, each shared by the bedroom next to it. These essentially created a long corridor on the P Street wall through which family members or guests could visit one another in states of undress without using the hallway. A public corridor ran along the inner wall of these bedrooms.

 

The inner core of the building consisted of a mezzanine set below the floor. The servants' hall, kitchen, dining room, living room, salon, bedrooms, foyers, and public corridors all had 14.5 foot high ceilings. The servants quarters were remarkably smaller, each just 10 feet wide and 15 feet long with only enough room for a twin bed and an upright wardrobe. All five servants' rooms shared a single bath. Ceilings here were just eight feet. Interestingly, the top floor had TWO mezzanines -- the normal one below, as well as one above. This gave the top floor apartment space for as many as 10 live-in servants.

 

The building offered many amenities: A central boiler system that provided both heat in winter and circulated cool water through the radiators in summer (to help cool things off); a central vaccum system (plug the hose into the wall, and use); refrigerated tap water; and laundry chutes. Each apartment had its own washing machines and drying racks in the basement.

 

The building had numerous famous residents. They included Stanley McCormick and his daughter, Katherine McCormick Judge, who lived here from 1917 to 1930 and from 1930 to 1933. Robert Wood Bliss, a State Department official, lived here from 1920 to 1923. He moved out to become ambassador to Sweden, and upon his return to the U.S. purchased the Dumbarton Oaks estate in Georgetown. (It is now a national historic site and museum housing his extensive collection of pre-Columbian and Byzantine art.) William Butterworth, president of John Deere, lived here from 1930 to 1931 when he was president of the U.S. Chamber of Commerce. Alanson B. Houghton, the former president of the Corning Glass Works, lived here from 1930 to 1934, as did Thomas Fortune Ryan (the onwer of the Belgian Congo diamond fields and an American robber-baron) from 1920 to 1922. Pearl Mesta, "the hostess with the mostest", lived here from 1931 to 1932. Her dinner parties and cocktail receptions were considered the most lavish and delightful of Washington society for half a century. Industrialist and banker Andrew Mellon also lived here from 1921 to 1932 while he served as Secretary of the Treasury to Presidents Harding, Coolidge, and Hoover. Mellon occupied the top floor. Most tenants paid a whopping $15,000 a month to live there. (That's $275,000 in 2013 dollars!) Mellon paid $25,000 a month. For a few months in 1936, Lord Joseph Duveen rented the apartment below Mellon's and placed 42 valuable oil paintings there for Mellon to look at. Mellon, an avid art collector, was expanding his collection to form the nucleus of what he hoped would be a National Gallery of Art. Duveen hired a caretaker for the temporary gallery, and gave Mellon access (day or night). After some months, Mellon purchased nearly all of the paintings Duveen offered.

 

The Great Depression led to widespread vacancies in the building during the 1930s. It was largely empty by 1940. In 1941, the building was seized by the federal government and turned into offices. The British Purchasing Commission (which obtained ships, guns, and ammunition from the U.S. during the Lend-Lease period prior to WWII) used it from 1941 to 1942, followed by the British Air Commission in 1948 and the Commonwealth Scientific Office in 1949. It stood empty for two years. Stanley McCormick died in 1950, and under the terms of his will the building was donated to the American Council on Education. The council used it until 1969. It was sold to the Brookings Institution (which is next door) in January 1970. Brookings rented out to a wide range of scientific, educational, and lobbying organizations. It was sold to the National Trust for Historic Preservation on October 28, 1976 -- at which point it was declared a National Historic Landmark.

 

In late June 2013, the National Trust sold the building to the American Enterprise Institute (a right-wing think tank) for $36.5 million. The Trust moved into leased space on the top two floors of the Watergate Office Building. The National Trust holds a permanent historic preservation easement that protects both the interior and exterior of the Mellon Building.

Rhondda Heritage Centre Wales UK

Su Nuraxi Barumini defensive structure, Sardinia. It is a UNESCO World Heritage Site.

From the UNESCO WHS website: "During the late 2nd millennium B.C. in the Bronze Age, a special type of defensive structure known as nuraghi (for which no parallel exists anywhere else in the world) developed on the island of Sardinia. The complex consists of circular defensive towers in the form of truncated cones built of dressed stone, with corbel-vaulted internal chambers. The complex at Barumini, which was extended and reinforced in the first half of the 1st millennium under Carthaginian pressure, is the finest and most complete example of this remarkable form of prehistoric architecture."

 

From a Postcrossing Private Swap.

I thought I knew Yarmouth, but I heard in a discussion about what was the largest parish church in England, that Great Yarmouth Minster was one that laid claim to that accolade.

 

Minster? In Yarmouth?

 

But seems there is much to the town I did not know, and clearly it needs to be further explored. But whilst in the area, riding on trains, I took and hour out to walk from the station to the Minster to have a look, if it was open.

 

Maybe they are more welcoming to visitors now, but two boards outside announcing the fact, so I went in and was stunned at the size of it, too much to take in really, but it was full of light and I was given a very warm welcome. This made a very lasting impression.

 

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The Norman-era Minster Church of St Nicholas in Great Yarmouth remains, due to its floor-surface area, England's largest parish church.[1] It was founded in 1101 by Herbert de Losinga, the first Bishop of Norwich,[2] and consecrated in 1119. Since its construction, it has been Great Yarmouth's parish church. It is cruciform, with a central tower, which may preserve a part of the original structure. Gradual alterations effectively changed the form of the building. Its nave is 26 feet (7.9 m) wide, and the church's total length is 236 feet (72 m).

In December 2011, the Bishop of Norwich officially designated it a Minster Church. It is not only used for religious services but is a hub for various other regional and civic events, including concerts by choirs, orchestras and other musical ensembles, art exhibitions and, during festivals and fayres, the church opens permitting stalls and traders inside.

  

The building, very possibly the town's oldest, is also its most visible, historic landmark. It sits in the central area of Great Yarmouth, close to the house of Anna Sewell.[2] The Transitional clerestoried nave, with columns alternately octagonal and circular, was rebuilt in the reign of King John. A portion of the chancel is of the same date. About fifty years later the aisles were widened, so that the nave is now, rather unusually, the narrowest part of the building. Immediately adjacent are two main graveyard areas: the Old Yard lies directly east behind the church, while the very substantial New Yard stretches for about half a mile to the north.

  

A grand west front with towers and pinnacles was constructed between 1330 and 1338, but a plague interrupted building extension plans. In the 16th century the ornamental brasses were cast into weights and the gravestones cut into grindstones. Within the church there were at one time 18 chapels, some maintained by guilds, others by private families, such as the Paxtons. At the Reformation the chapels were demolished and the building's valuable liturgical vessels sold off, the proceeds spent to widen the channel of the harbour.

 

During the Commonwealth period, the Independents appropriated the chancel, the Presbyterians the north aisle, while Churchmen were allowed the remainder of the building. The interior brick walls, erected at this time to separate the different portions of the building, remained until 1847. In 1864 the tower was restored, and the east end of the chancel rebuilt; between 1869 and 1870 the south aisle was rebuilt; and in 1884 the south transept, the west end of the nave and the north aisle underwent restoration.

 

During the Second World War, the building was bombed and nearly destroyed by fire. It was rebuilt by the architect Stephen Dykes Bower and re-consecrated in 1961. During reconstruction, the church temporarily used St Peter's Church on St Peter's Road. When St Nicholas re-opened, attendance at St Peter's declined until the 1960s, when a growing Greek community had use of it, and in 1981 it became St Spiridon's Greek Orthodox Church.

On 2 October 2011, the Lord Bishop of Norwich Graham James raised St. Nicholas to the status of a Minster Church, so marked on 9 December 2011 during the town's Civic Carol Service. Its formal title is now the Minster Church of St. Nicholas, Great Yarmouth.

On 13 October 2014 a memorial stone was unveiled to commemorate the deaths of thirteen people in 1981 Bristow Helicopters Westland Wessex crash.

 

en.wikipedia.org/wiki/Great_Yarmouth_Minster

 

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I do like Great Yarmouth. More than anywhere else in East Anglia, with the possible exception of Kings Lynn, you feel that this is a place which has broken the surly bonds of proximity to London, which is, after all, fewer than 150 miles away, and instead yearns out for the sea, and Europe. Yarmouth takes its name from the mouth of the River Yare: tightly crammed onto a narrow tongue of land, surrounded on three sides by water, it retains its endearingly shabby character and a sense of its own singular history, despite the best efforts of the Luftwaffe and the Borough planners, who over the last half-century must rank as some of the most neglectful and bone-headed planners of any of England's medium-sized towns.

Great Yarmouth has a seedy brashness, a jollity which overwrites the hard times it has suffered, and it has suffered indeed: the town lost a greater percentage of its houses to German bombing during the Second World War than any other town in England. The disappearance of the fishing industry led to an unemployment rate of mining town proportions, and the rugged working class character of the town, without any significant areas of middle class villas or suburban metroland, has often been a poor advocate for itself.

 

Can there be a more hauntingly lovely town centre street in East Anglia than South Quay? On one side are the confident 19th and early 20th century buildings, the town hall, the banks, the merchants' houses, the town pubs, while on the other side is the quay of the steely, silent Yare, the great ships parked opposite the buildings. For Great Yarmouth is still a major port, and the warehouses on the Southtown side remind those who pass beneath the great red brick buildings on the far bank exactly where all this prosperity came from.

 

And a twenty minute walk will take you across the heart of the town to Yarmouth's wide, white, sandy beaches, for today this is above all else a seaside town, of course. And while the beaches are by no means as lovely as those of Lowestoft ten miles to the south, nothing can beat Yarmouth for the sheer number of its amusement arcades, its fairgrounds, its candy floss stands and its cheap tat shops. Kiss me quick and squeeze me slow: this feels like the seaside used to, like it ought to, before we got all sophisticated about such matters. It reminds me of my childhood. In summer, all Norwich seems to come here for a cheap and cheerful day out, and you cannot get a seat on the train for love nor money.

 

When I first knew Great Yarmouth as a child in the 1970s, the roads to the north of the town centre were lined with small hotels, and while these certainly still exist, the days when thousands of people came to Great Yarmouth for a two week holiday are now gone. The former hotels are now residential care homes, or divided up into flats and bedsits, which are still not called apartments, thank goodness. The vast coach park immediately to the north of the town centre is still discernible as the site of Yarmouth Beach station, which brought the holiday-makers here. In those days, Great Yarmouth had three railway stations, but now there is only one, with its single line playing host to an hourly shuttle into Norwich.

 

That the demand for cheap meals and takeaway food has not diminished is testified to by the large population of Greeks, mainly from Cyprus; they started arriving here during the days of the fascist dictatorship and the war in the 1970s. The vast former Anglican parish church of St Peter, redundant in the 1980s, has been happily reborn as the Greek Orthodox church of St Spiridon. Today, especially in the area to the south of the town centre, you are as likely to hear Greek spoken on the streets as English. And what English! This must be one of the last towns in England with a strong, identifiable accent of its own - people do not have Norfolk accents here, they have Great Yarmouth accents, which stand out in the streets of sophisticated Norwich as much as voices from Birmingham or Newcastle-upon-Tyne.

 

People who have never been here know Great Yarmouth from books, especially the opening few chapters of Charles Dickens's David Copperfield, for here it was that the Peggoty family lived in an upturned boat on the beach, and here it was that David was happy. Dickens was writing in the 1840s about a Great Yarmouth of a quarter of a century earlier, and you will find few traces of Dickens's Yarmouth today. Great Yarmouth underwent a massive building boom in the 1860s, and this and the modern era define its character above all else. But wandering around the Middlegate area you may be struck by how, among the dull and often crass buildings of the 1960s and 1970s, there is occasionally some extraordinary survival, a 16th century house wider at the top than the bottom, perhaps, or an early medieval tollhouse, or a grand 18th century frontage with a perfunctory building tacked on behind. This was the heart of the area destroyed by a succession of German bombing raids in 1941 and 1942. Because of Great Yarmouth's singular situation on a spit of land, its population lived crammed into narrow alleys called rows, many early medieval in origin, the bulk built in the 15th and 16th centuries. This unique medieval townscape of perhaps 140 rows survived up until those fateful nights. It was almost completely destroyed, with a consequent heavy loss of life. Hauntingly, several bombed buildings have been left exactly as they were after the destruction, in a railed off area behind the replacement Unitarian church.

 

It is easy to forget quite how prosperous Great Yarmouth was during the medieval period. As Bill Wilson reminds us in the revised Pevsner, at the time of the 1334 merchant's tax register, Yarmouth raised more in the subsidy than either Norwich or Lynn, which a hundred years before had been exceptionally prosperous places. Only York, Bristol and London were richer than Yarmouth on the eve of the Black Death; the town had provided three times more sailors for the attack on Calais than London, and in 1348 there were 220 boats on the Yare river mouth. But the following year the Black Death wiped out perhaps two-thirds of the townsfolk, and it would take Yarmouth hundreds of years to recover its former prosperity.

 

It was at this time that the town walls were completed, and it is still possible to trace the course of the walls today, especially to the south of the town. On three sides, the walls defended Yarmouth from the sea, on which it resolutely turned its back; on the river side, there was no wall. Within the walls, at its widest and most northerly point, the town had its market place, still a busy one, and further north than that, looking down the length of the market place, over the rows, the warehouse, along the river and out to the sea, they built a great church, dedicated to the patron saint of sailors, St Nicholas.

 

A hundred miles up the east coast is the great port city of Hull, which dwarfs the town of Great Yarmouth, but with which Great Yarmouth otherwise shares very much in common. There, the great late 15th Century church of Holy Trinity is claimed as the country's biggest, which may well be true in terms of its sheer bulk. But here in Yarmouth the medieval merchant wealth had done better than that, and here it was that, in terms of floor area, the burghers of Yarmouth built the largest church in England.

 

Whereas the Hull church towers over and dominates the medieval street plan, here in Great Yarmouth St Nicholas seems to sprawl, its width and length dwarfing the central tower. Holy Trinity is fully in proportion, a typical late medieval church writ large, but St Nicholas is not. This great building has an idiosyncrasy, and to visit it is to see a church in a new way. There are several reasons for this, not least that this building was largely complete a full 150 years before Holy Trinity. There is no clerestory, and hardly any of the language of Perpendicular which would inform and shape so many of England's great urban churches. The setting of the building below the level of the market place means that the overall impression is of the green of the vast copper roofs. To see it in the low sun of a cold winter's afternoon, with the stone and flintwork glowing and the frost beginning to gleam on the parapets, is to see one of East Anglia's most beautiful urban sights, I think.

 

Walking around the outside of the building is a not inconsiderable task, and you soon become acquainted with the rhythm of the flintwork, windows and stone dressing, which make it feel that it is all of a piece, which is an illusion, although there are reasons for it. The west front is vast, but hidden by trees and in any case visible only from a minor road.To the east of the chancel is a haunting 1840s gravestone which tells us that beneath this Stone rests two Babes that brought Happiness to their Parents although they are Dead. I wondered if Dickens had ever spotted it. And as you come back round to the south porch you'll find one of England's most unusual 19th century gravestones. It remembers George Beloe, a nine year old boy who was unfortunately drowned when the suspension bridge over the Bure, just outside of Yarmouth, collapsed in 1845. A large crowd had gathered on the bridge to watch a clown float down the river in a barrel pulled by geese, and the bridge collapsed when they surged from one side to the other as he went under. The full death toll was never known, because many of the victims must have been washed out to sea by the fast-flowing current. Seventy-nine bodies were recovered, most of them children. What makes George Beloe's headstone extraordinary is that it depicts, in stone relief, the collapse of the bridge. Now eroded by weather after more than a century and a half, you can still make out the two ends of the bridge, and the eye of God looking down as the deck collapses into the Bure.

 

Having made your circumnavigation, you can now step through the huge porch, which faces the market place, into the interior of this extraordinary building. You may know already what to expect, but if you do not then you will be struck by how outstandingly light and clean the interior is. As your eyes adjust to the great distances, you may then notice the curious pattern of the arcades which open and close vistas as you begin to wander, as if this was a maze of vast, low rooms. And then you would notice the jaunty, bleached Festival of Britain feel of the furnishings, the acreage of modern glass, most of it very good, and the uncluttered simplicity, and then it will strike you - there is nothing old here.

 

On the night of 24th June 1942, St Nicholas was completely destroyed by German bombing. All that was left standing were the outer walls and the tower, in danger of collapse. The stonework was utterly calcined by the fierce heat. In a town which had suffered so much over the previous twelve months, it was a greivous loss, and it would be almost twenty years before St Nicholas was open for business again. Essentially, it had to be rebuilt, using the surviving walls and tower. The chosen design was that of a relatively minor architect, but a man who would be responsible for the two great East Anglian church architectural controversies of the 20th Century, Stephen Dykes Bower.

 

It is inevitable that a comparison should be made with Coventry Cathedral, which also replaced a bombed predecessor. The two buildings are about the same size, the work was carried out over the same period of years in the late 1950s, and the two buildings opened just a year apart. But while Basil Spence's Coventry Cathedral is a fabulous, iconic structure in the spirit of the age and in the full flush of post-war enthusiasm, St Nicholas at first appears little more than an exercise in pedantic and ponderous medievalism. As Bill Wilson points out, the £315,000 awarded by the War Damage Commission here was but a quarter of the money allotted to Coventry, but he also recalls Pevsner's scathing attack on the design: What an opportunity was lost! What thrilling things might have been done inside! A modern interior, airy, noble, of fine materials could have arisen to affirm the vitality of C20 church architecture inside the C13 walls. How defeatist does the imitation-Gothic interior appear, once this has been realized!

 

And Pevsner was not alone. The main criticism seemed to be that, while the opportunity had not been taken to produce something brave and modernist, the rebuilding was also not true to the principles and details of the Gothic which had been there before. Instead, Dykes Bower made up his own Gothic, particularly in the arcades and tracery. It is a simple Gothic, stripped of detail and without the clutter beloved of the 19th Century revival. Coventry Cathedral's design was startling and newsworthy, and the great artists of the day were commissioned to provide its fixtures and fittings. It has come to represent a city which otherwise projects a rather vague image to the world. But Great Yarmouth is not Coventry, and there is a big difference between the urban church of a relatively small and insular town and the Cathedral of a great diocese. It is perhaps unfair that Coventry's Cathedral is still viewed today as a phoenix risen from the ashes in a way that Great Yarmouth's church can never be, despite the near-identical circumstances. But that's not all. Bill Wilson, writing in 1991, concludes that the problem with the concept is the lack of assertive detail and the fact that so large a space needs to be filled with plenty of furnishings. Unhappily, there are hardly any...

 

And yet, and yet. When I step into St Nicholas now, I find myself thrilled by the cool light, the almost monastic simplicity. Apart from the hideous organ, the open spaces are barely punctuated, and there is something timeless and eternal about the silence. Dykes Bower's arcades are hardly there, vanishing into the whiteness above and the simplicity of the bare wood roofs. Through the crossing the jewel-like chancel glows, almost beckoning. From the other direction the west window does exactly the same. What Pevsner could not have foreseen is that this building is entirely suited to modern Anglican spirituality which has extended in recent years beyond mere congregational worship. And he also could not have foreseen how we would come to view the simplicity of Dykes Bower's design, the white walls, the lack of detail, the stripped, bleached wood and the cool, hard floors as being exactly symptomatic of the 1960s, the decade which gave this new building its birth. For this, I like it very much, not least because it was reopened on 8th May 1961, the day I was born.

 

Perhaps best of all I like the range of glass around the east and west windows by Brian Thomas. They are all of a piece, installed for the reopening. There can be few modern schemes outside of the cathedrals on so vast a scale, and yet they are elaborate, detailed and intimate. This great, light building is the perfect setting for them. The east window depicts the Crucifixion, surrounded by scenes from the Passion. In the north aisles are the joyful mysteries of the Christ story, from the Annunciation to the Presentation, while in the south aisles is the salvation story from Adam and Eve to Christ's mission. At the west end are the sacraments.

 

There are effectively four aisles, two either side of the church, which extend up to beyond the crossing. The aisles each side become conjoined as they flank the nave itself, making the nave appear narrow and tall in comparison, despite what we know to be true of it. The triple lancet of the west window aids this illusion. Below it, the Norman font is from a redundant Wiltshire church, and looks most un-East Anglian. There are small artworks and minor survivals dotted about, but they do not intrude. The early 18th century pulpit came from St George, a few hundred metres to the south, now closed. The pews in the central part of the nave are also from St George, and although they are simple they strike a jarring note. Modern chairs would be better. Dykes Bower screened off the south chancel chapel to create a space for private prayer, and this doesn't work as well as it might, creating an obstruction within the otherwise openness of the east end. The garishly painted organ is also his.

 

But this is a place to wander - despite the vast scale I found I had circumnavigated the interior three times without really noticing. It struck me then quite how much Dykes Bower must have intended this - he was designing a great town church interior, and looking across the water to Holland and Belgium as much as to anywhere else in England. He wanted a church that opened onto the market place, into which shoppers could come for a sit down and even a prayer, a building whose open spaces would be wandered through. Having told you all of this, I expect you are already making plans to come to Great Yarmouth and visit this church for yourself as soon as you possibly can. You may be aghast to learn, then, that this wonderful structure is hardly ever open to the public. At present, you can only visit on a Saturday morning: otherwise, it is merely the private, vastly-subsidised venue of a small group of Sunday worshippers. Nothing could be more short-sighted, and little could be more shameful.

 

For, while the mission of the Church of England is increasingly seen as to the whole people of God and not just to its registered members, and churches all over England are making themselves open to pilgrims and strangers wanting to feel a sense of the numinous and even perhaps to be open to a spirituality which may or may not be Christian but which is at least a yearning for God, the people of Great Yarmouth are locked out of their own church from day to day. They can at least visit the Catholic church of St Mary, which has a sign saying, curiously, that the church is open as often as possible, but that is a small Victorian building, and cannot compare with St Nicholas which is, after all, the heart and soul of Great Yarmouth's history, a touchstone down its long generations.

 

But if you can get inside, and if you stand beneath the crossing looking westwards, the view is typical: clean, clear, full of light and gravitas with a sense of prayerfulness and even of mystery. There is enough to convince. This building does not feel defeatist; if anything, it was a rather brave approach to the problem. But few people saw it like that at the time, and few people did in the years after. It must be said that Dykes Bower did not go out of his way to win friends in the modernist world - as his wikipedia entry says of him, he was a devoted and determined champion of the Gothic Revival style through its most unpopular years. And yet, he had the last laugh. When he finished here, he spent the next two decades overseeing the transformation of the church of St James at Bury St Edmunds into a fitting cathedral for the Diocese of St Edmundsbury and Ipswich. His is the chancel there, his the transepts, the side chapels and the north ambulatory, all in his own faux-gothic style. And when he died in 1994 he left a cool two million pounds to the Diocese for the construction of a huge Gothic central tower over the crossing of the cathedral. The Diocese spent another ten years or so raising the extra needed, which was fairly controversial in those years when the CofE was haemorraging cash left, right and centre. Despite the voices against it, the tower was built, entirely to Dykes Bower's fancy, and the gleaming white edifice now towers over Bury as if it had been there for half a millennium or more.

 

Simon Knott, October 2010

 

www.norfolkchurches.co.uk/gynicholas/gynicholas.htm

Took all day, but the roofing structure is built.

 

Tomorrow, the roofing goes on.

Pavilion Le Corbusier Zürich, Switzerland - Publications from 1967 in some architectural magazines.

 

Project credits:

•Client: Heidi Weber

•Architect: Le Corbusier

•Construction management 1961–66: Willy Boesiger

•Execution 1966–67: Alain Tavès and Robert Rebutato

•Steel structure engineer: Louis Fruitet

•Façade studies engineer: Jean Prouvé

•Renovation 2017–19: Silvio Schmed and Arthur Rüegg on behalf of the city of Zurich

 

Iconic for its floating steel roof and brightly colored panels, the Pavilion Le Corbusier is the last building Le Corbusier designed before his death in 1965. Completed in 1967, the building stands as a testament to Corbusier’s renaissance genius as an architect, painter, and sculptor. It does so both intentionally, as it is an exhibition space for his life’s work, and naturally, as it is a building masterfully designed. Interestingly, the building diverges in some ways from the style responsible for his renown – concrete, stone, uniform repetition, etc. It celebrates the use of steel, with which he explored prefabrication and assembly, and a freedom through modularity, in which the plan is completely open but infinitely adaptable.

 

Heidi Weber, a successful interior designer and so called ‘great patron’ of Corbusier, commissioned the building in 1960 to be both a small home for herself, and a building to house Le Corbusier’s artwork, which she had already spent years patronizing. The project, then, was to be a ‘complete work of art,’ or a ‘Gesamtkunstwerk’ as it were, where Corbusier would design a building for the sake of his own art. This was a fitting task for Corbusier as, according to Sigfried Giedion, “It is essentially the synthesis of the arts that was expressed so strongly in everything he created.”

 

The building is composed of two major volumetric elements: a floating parasol roof-structure and beneath it, a two-story rectilinear volume sitting on a concrete pavilion floor. Modular steel frame cubes with a standard dimension of 2,26 x 2,26 x 2,26 m make up the structural framework of the base volume. Two sets of these cubes are stacked on top of one another to achieve the two-story height of the building. All necessary elements, including walls, windows, doors, etc., are bolted into these frames. The nature of these prefabricated cubes make for a completely open ground plan that can be divided at will, a convenience well attuned for a hybrid exhibition/dwelling space. In this way, Le Corbusier used standardized parts to create individual forms instead of uniform repetitions.

 

The roof structure, which stands on four rectangular supports, consists of two 12 x 12 m square elements made of welded steel sheets. Each square is in the shape of a parasol, one facing up and the other down. The entire structure is prefabricated: produced by the steel manufacture, brought to the site in the biggest possible pieces, assembled to its final state on the ground, and finally lifted into place. The two parasols provided cover from sun and rain during construction and continue to provide cover for the entire pavilion, while also acting as a dominant aesthetic element of the building.

 

Enamel panels in primary colors and glass envelope the main volume of the building. In the language of the rest of the building, the panels are of a standard dimension, one-third the size of the steel cubes. The panels and their respective colors are distributed throughout the building’s exterior with a perceptible rhythm.

 

Despite what seems to be a major focus towards the building itself, the pavilion does not neglect its site. Pivoting doors and windows that open to the outside help to blur the boundary between outside and inside; and a roof garden beneath the parasol structure allows for appreciation of its beautiful site, which includes a small pond adjacent to the pavilion.

 

It is important to note that the first design for the project, which he delivered to Weber in 1961, called for an entirely concrete building. This type of museum building was realized in Chandigarh, India. See my pictures in :

www.flickr.com/photos/durr-architect/3288234067/in/album-...

www.flickr.com/photos/durr-architect/albums/7215761497057...

It wasn’t until 1962 that Corbusier changed the design for Switzerland to be predominantly in steel. In its final form, however, he did choose to use some concrete, but only for the vertical circulation. This consists of only two structures: the interior staircase in the two-story studio space, and the exterior ramp, both of which go from the ground to the roof garden.

 

After a 50-year lease from Zurich council on the land it sits on ran out in 2014, the pavilion – a heritage listed building – reverted to being property of the city. In 2019 Pavilion Le Corbusier has reopened to the public in Zurich after architects Silvio Schmed and Arthur Rüegg restored the art museum to its original state.

 

From the inside of Ferrari World arena. Its a huge structure made up with the help of Space Frame. Gigantic heights and beautiful curves!