For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

 

MACEDON, Thessalonica. Gaius (Caligula). AD 37-41. Æ (22mm, 7.92 g, 12h). Laureate head left / ΘЄΣΣAΛO/NIKE/ΩN in two lines within laurel wreath. Touratsoglou Em. II, Group B (V24/R?); RPC I 1576. cngcoins.comFor more on Caligulan Numismatic Articles see:

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

 

CAPPADOCIA, Caesarea. Germanicus, with Divus Augustus. Died 19 AD. AR Drachm (17mm, 3.55 gm). Struck under Tiberius, 33-34 AD. GERMANICVS CES TI AVGV COS II PM, bare head of Germanicus right / DIVVS AVGV-STVS, radiate head of Augustus left. RPC I 3623a; cf. Sydenham, Caesarea 50; RIC I 61; BMCRE 106.

 

The date of this issue remains uncertain. RPC places it late in Tiberius' reign, circa 33/4 AD, while the traditional dating, adopted by RIC and Sydenham, place's it in the first year of Caligula's reign, 37/8 AD.

 

If you are interested in Julio Claudian Iconography and portrait study you may enjoy these two links:

 

Julio Claudian Iconographic Association- Joe Geranio- Administrator at groups.yahoo.com/group/julioclaudian/

 

The Portraiture of Caligula- Joe Geranio- Administrator- at

portraitsofcaligula.com/

 

Both are non-profit sites and for educational use only.For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

  

Narasimha (Sanskrit: नरसिंह IAST: Narasiṁha, lit. man-lion), Narasingh, Narsingh and Narasingha in derivative languages is an avatar of the Hindu god Vishnu and one of Hinduism's most popular deities, as evidenced in early epics, iconography, and temple and festival worship for over a millennium.

 

Narasiṁha is often visualised as having a human-like torso and lower body, with a lion-like face and claws. This image is widely worshipped in deity form by a significant number of Vaiṣṇava groups. Vishnu assumed this form on top of Himvat mountain(Harivamsa). He is known primarily as the 'Great Protector' who specifically defends and protects his devotees in times of need. Vishnu is believed to have taken the avatar to destroy the demon king Hiranyakashipu.

 

ETYMOLOGY

The word Narasimha means 'lion-man' which usually means 'half man and half lion'. His other names are-

 

Agnilochana (अग्निलोचन) - the one who has fiery eyes

Bhairavadambara (भैरवडम्बर) - the one who causes terror by roaring

Karala (कराल) - the one who has a wide mouth and projecting teeth

Hiranyakashipudvamsa (हिरण्यकशिपुध्वंस) - the one who killed Hiranyakashipu

Nakhastra (नखास्त्र) - the one for whom nails are his weapons

Sinhavadana (सिंहवदन) - the whose face is of lion

Mrigendra (मृगेन्द्र) - king of animals or lion

 

SCRIPTURAL SOURCES

There are references to Narasiṁha in a variety of Purāṇas, with 17 different versions of the main narrative. The Bhagavata Purāṇa (Canto 7), Agni Purāṇa (4.2-3), Brahmāṇḍa Purāṇa(2.5.3-29), Vayu Purāṇa (67.61-66), Harivaṁśa (41 & 3.41-47), Brahma-Purāṇa (213.44-79), Viṣṇudharmottara Purāṇa(1.54), Kūrma Purāṇa (1.15.18-72), Matsya Purāṇa(161-163), Padma Purāṇa(Uttara-khaṇḍa 5.42), Śiva Purāṇa (2.5.43 & 3.10-12), Liṅga Purāṇa (1.95-96), Skanda Purāṇa 7 (2.18.60-130) and Viṣṇu Purāṇa (1.16-20) all contain depictions of the Narasiṁha Avatāra. There is also a short reference in the Mahābhārata (3.272.56-60) and a Gopāla Tapani Upaniṣad (Narasiṁha tapani Upaniṣad), earliest of Vaiṣṇava Upaniṣads named in reference to him.

 

REFERENCES FROM VEDAS

The Ṛg Veda contains an epithet that has been attributed to Narasiṁha. The half-man, half-lion avatāra is described as:

 

like some wild beast, dread, prowling, mountain-roaming.

 

Source: (RV.I 154.2a).

 

There is an allusion to a Namuci story in RV.VIII 14.13:

 

With waters' foam you tore off, Indra, the head of Namuci, subduing all contending hosts.

 

This short reference is believed to have culminated in the full puranic story of Narasiṁha.

 

LORD NARASIMHA AND PRAHLADA

Bhagavata Purāṇa describes that in his previous avatar as Varāha, Viṣṇu killed the asura Hiraṇayakṣa. The younger brother of Hirṇayakṣa, Hiraṇyakaśipu wanted revenge on Viṣṇu and his followers. He undertook many years of austere penance to take revenge on Viṣṇu: Brahma thus offers the demon a boon and Hiraṇyakaśipu asks for immortality. Brahma tells him this is not possible, but that he could bind the death of Hiraṇyakaśipu with conditions. Hiraṇyakaśipu agreed:

 

O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you.

 

Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any weapon, nor by any human being or animal.

Grant me that I not meet death from any entity, living or nonliving created by you. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.

 

Brahma said,

Tathāstu (so be it)

 

and vanished. Hiraṇyakaśipu was happy thinking that he had won over death.

 

One day while Hiraṇyakaśipu performed austerities at Mandarācala Mountain, his home was attacked by Indra and the other devatās. At this point the Devarṣi (divine sage) Nārada intervenes to protect Kayādu, whom he describes as sinless. Following this event, Nārada takes Kayādu into his care and while under the guidance of Nārada, her unborn child (Hiraṇyakaśipu's son) Prahālada, becomes affected by the transcendental instructions of the sage even at such a young stage of development. Thus, Prahlāda later begins to show symptoms of this earlier training by Nārada, gradually becoming recognised as a devoted follower of Viṣṇu, much to his father's disappointment.

 

Hiraṇyakaśipu furious at the devotion of his son to Viṣṇu, as the god had killed his brother. Finally, he decides to commit filicide. but each time he attempts to kill the boy, Prahlāda is protected by Viṣṇu's mystical power. When asked, Prahlāda refuses to acknowledge his father as the supreme lord of the universe and claims that Viṣṇu is all-pervading and omnipresent.

 

Hiraṇyakaśipu points to a nearby pillar and asks if 'his Viṣṇu' is in it and says to his son Prahlāda:

O most unfortunate Prahlāda, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?

 

Prahlāda then answers,

He was, He is and He will be.

 

In an alternate version of the story, Prahlāda answers,

He is in pillars, and he is in the smallest twig.

 

Hiraṇyakaśipu, unable to control his anger, smashes the pillar with his mace, and following a tumultuous sound, Viṣṇu in the form of Narasiṁha appears from it and moves to attack Hiraṇyakaśipu. in defence of Prahlāda. In order to kill Hiraṇyakaśipu and not upset the boon given by Brahma, the form of Narasiṁha is chosen. Hiraṇyakaśipu can not be killed by human, deva or animal. Narasiṁha is neither one of these as he is a form of Viṣṇu incarnate as a part-human, part-animal. He comes upon Hiraṇyakaśipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his thighs (neither earth nor space). Using his sharp fingernails (neither animate nor inanimate) as weapons, he disembowels and kills the demon.

 

Kūrma Purāṇa describes the preceding battle between the Puruṣa and demonic forces in which he escapes a powerful weapon called Paśupāta and it describes how Prahlāda's brothers headed by Anuhrāda and thousands of other demons were led to the valley of death (yamalayam) by the lion produced from the body of man-lion avatar. The same episode occurs in the Matsya Purāṇa 179, several chapters after its version of the Narasiṁha advent.

 

It is said that even after killing Hiraṇyakaśipu, none of the present demigods are able to calm Narasiṁha's wrath.So the demigods requested Prahlada to calm down the Lord,and Narasimha,who had assumed the all-powerful form of Gandaberunda returned to more benevolent form after that. In other stories,all the gods and goddesses call his consort, Lakṣmī, who assumes the form of Pratyangira and pacifies the Lord. According to a few scriptures, at the request of Brahma, Shiva took the form of Sharabha and successfully pacified him. Before parting, Narasiṁha rewards the wise Prahlāda by crowning him as the king.

 

NARASIMHA AND ADI SANKARA

Narasiṁha is also a protector of his devotees in times of danger. Near Śrī Śailaṁ, there is a forest called Hatakeśvanam, that no man enters. Śaṅkarācārya entered this place and did penance for many days. During this time, a Kāpālika, by name Kirakashan appeared before him.

 

He told Śrī Śaṅkara that he should give his body as a human-sacrifice to Kālī. Śaṅkara happily agreed. His disciples were shocked to hear this and pleaded with Śaṅkara to change his mind, but he refused to do so saying that it was an honor to give up his body as a sacrifice for Kālī and one must not lament such things. The Kāpālika arranged a fire for the sacrifice and Śaṅkara sat beside it. Just as he lifted his axe to severe the head of Śaṅkara, Viṣṇu as Narasiṁha entered the body of the disciple of Śaṅkarācārya and Narasiṁha devotee, Padmapada. He then fought the Kāpālika, slayed him and freed the forest of Kapalikas. Ādi Śaṅkara composed the powerful Lakṣmī-Narasiṁha Karāvalambaṁ Stotram at the very spot in front of Lord Narasiṁha.

 

MODE OF WORSHIP

Due to the nature of Narasiṁha's form (divine anger), it is essential that worship be given with a very high level of attention compared to other deities. In many temples only lifelong celibates (Brahmācārya) will be able to have the chance to serve as priests to perform the daily puja. Forms where Narasiṁha appears sitting in a yogic posture, or with the goddess Lakṣmī are the exception to this rule, as Narasiṁha is taken as being more relaxed in both of these instances compared to his form when first emerging from the pillar to protect Prahlāda.

 

PRAYERS

A number of prayers have been written in dedication to Narasiṁha avatāra. These include:

 

The Narasiṁha Mahā-Mantra

Narasiṁha Praṇāma Prayer

Daśāvatāra Stotra by Jayadeva

Kāmaśikha Aṣṭakam by Vedānta Deśika

Divya Prabandham 2954

Sri Lakshmi Narasimha Karavalamba Stotram by Sri Adi Sankara

 

THE NARASIMHA MAHA-MANTRA

oṁ hrīṁ kṣauṁ

ugraṁ viraṁ mahāviṣṇuṁ

jvalantaṁ sarvatomukham ।

nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ

mṛtyormṛtyuṁ namāmyaham ॥

 

O' Angry and brave Mahā-Viṣṇu, your heat and fire permeate everywhere. O Lord Narasiṁha, you are everywhere. You are the death of death and I surrender to You.

 

NARASIMHA PRANAMA PRAYER

namaste narasiṁhāya,

prahlādahlāda-dāyine,

hiraṇyakaśipor vakṣaḥ,

śilā-ṭaṅka nakhālaye

 

I offer my obeisances to Lord Narasiṁha, who gives joy to Prahlāda Mahārāja and whose nails are like chisels on the stone like chest of the demon Hiraṇyakaśipu.

 

ito nṛsiṁhaḥ parato nṛsiṁho,

yato yato yāmi tato nṛsiṁhaḥ,

bahir nṛsiṁho hṛdaye nṛsiṁho,

nṛsiṁhaṁ ādiṁ śaraṇaṁ prapadye

 

Lord Nṛsiṁha is here and also there. Wherever I go Lord Narasiṁha is there. He is in the heart and is outside as well. I surrender to Lord Narasiṁha, the origin of all things and the supreme refuge.

 

DASAVATARA STOTRA BY JAYADEVA

tava kara-kamala-vare nakham adbhuta-śrṅgaṁ,

dalita-hiraṇyakaśipu-tanu-bhṛṅgam,

keśava dhṛta-narahari-rūpa jaya jagadiśa hare

 

O Keśava! O Lord of the universe. O Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one's fingernails, so in the same way the body of the wasp-like demon Hiraṇyakaśipu has been ripped apart by the wonderful pointed nails on your beautiful lotus hands. (from the Daśāvatāra-stotra composed by Jayadeva)

 

KAMASIKHA ASTAKAM BY VEDANTA DESIKA

tvayi rakṣati rakṣakaiḥ kimanyaiḥ,

tvayi cārakṣāti rakṣākaiḥ kimanyaiḥ ।

iti niścita dhīḥ śrayāmi nityaṁ,

nṛhare vegavatī taṭāśrayaṁ tvam ॥8॥

 

O Kāmaśikhā Narasiṁha! you are sarva śakthan. When you are resolved to protect some one, where is the need to seek the protection of anyone else? When you are resolved not to protect some one, which other person is capable of protecting us?. There is no one. Knowing this fundamental truth, I have resolved to offer my śaraṇāgatī at your lotus feet alone that rest at the banks of Vegavatī river.

 

DIVYA PRABANDHAM 2954

āḍi āḍi agam karaindhu isai

pāḍip pāḍik kaṇṇīr malgi engum

nāḍi nāḍi narasingā endru,

vāḍi vāḍum ivvāl nuthale!

 

I will dance and melt for you, within my heart, to see you, I will sing in praise of you with tears in joy, I will search for Narasiṁha and I am a householder who still searches to reach you (to attain Salvation).

 

SYMBOLISM

Narasiṁha indicates God's omnipresence and the lesson is that God is everywhere. For more information, see Vaishnav Theology.

 

Narasiṁha demonstrates God's willingness and ability to come to the aid of His devotees, no matter how difficult or impossible the circumstances may appear to be.

 

Prahlāda's devotion indicates that pure devotion is not one of birthright but of character. Prahlāda, although born an asura, demonstrated the greatest bhakti to God, and endured much, without losing faith.

 

Narasiṁha is known by the epithet Mṛga-Śarīra in Sanskrit which translates to Animal-Man. From a philosophical perspective. Narasiṁha is the very icon of Vaiṣṇavism, where jñāna (knowledge) and Bhakti are important as opposed to Advaita, which has no room for Bhakti, as the object to be worshipped and the worshipper do not exist. As according to Advaita or Māyāvāda, the jīva is Paramātma.

 

SIGNIFICANCE

In South Indian art – sculptures, bronzes and paintings – Viṣṇu's incarnation as Narasiṁha is one of the most chosen themes and amongst [[Avatar]|Avatāra]]s perhaps next only to Rāma and Kṛṣṇa in popularity.

 

Lord Narasiṁha also appears as one of Hanuman's 5 faces, who is a significant character in the Rāmāyaṇa as Lord (Rāma's) devotee.

  

FORMS OF NARASIMHA

There are several forms of Narasiṁha, but 9 main ones collectively known as Nava-narasiṁha:

 

Ugra-narasiṁha

Kroddha-narasiṁha

Vīra-narasiṁha

Vilamba-narasiṁha

Kopa-narasiṁha

Yoga-narasiṁha

Aghora-narasiṁha

Sudarśana-narasiṁha

Lakṣmī-narasiṁha

 

In Ahobilam, Andhra Pradesh, the nine forms are as follows:

Chātra-vata-narasiṁha (seated under a banyan tree)

Yogānanda-narasiṁha (who blessed Lord Brahma)

Karañja-narasiṁha

Uha-narasiṁha

Ugra-narasiṁha

Krodha-narasiṁha

Malola-narasiṁha (With Lakṣmī on His lap)

Jvālā-narasiṁha (an eight armed form rushing out of the pillar)

Pavana-narasiṁha (who blessed the sage Bharadvaja)

 

Forms from Prahlad story:

 

Stambha-narasiṁha (coming out of the pillar)

Svayam-narasiṁha (manifesting on His own)

Grahaṇa-narasiṁha (catching hold of the demon)

Vidāraṇa-narasiṁha (ripping open of the belly of the demon)

Saṁhāra-narasiṁha (killing the demon)

 

The following three refer to His ferocious aspect:

 

Ghora-narasiṁha

Ugra-narasiṁha

Candā-narasiṁha

 

OTHERS

Pañcamukha-Hanumān-narasiṁha, (appears as one of Śrī Hanuman's five faces.)

Pṛthvī-narasiṁha, Vayu-narasiṁha, Ākāśa-narasiṁha, Jvalana-narasiṁha, and

Amṛta-narasiṁha, (representing the five elements)

Jvālā-narasiṁha (with a flame-like mane)

Lakṣmī-narasiṁha (where Lakṣmī pacifies Him)

Prasāda/Prahlāda-varadā-narasiṁha (His benign aspect of protecting Prahlad)

Chatrā-narasiṁha (seated under a parasol of a five-hooded serpent)

Yoga-narasiṁha or Yogeśvara-narasiṁha (in meditation)

Āveśa-narasiṁha (a frenzied form)

Aṭṭahasa-narasiṁha (a form that roars horribly and majestically strides across to destroy evil)

Cakra-narasiṁha, (with only a discus in hand)

Viṣṇu-narasiṁha, Brahma-narasiṁha and Rudra-narasiṁha

Puṣṭi narasiṁha, (worshipped for overcoming evil influences)

 

EARLY IMAGES

In Andhra Pradesh, a panel dating to third-fourth century AD shows a full theriomorphic squatting lion with two extra human arms behind his shoulders holding Vaiṣṇava emblems. This lion, flanked by five heroes (vīra), often has been identified as an early depiction of Narasiṁha. Standing cult images of Narasiṁha from the early Gupta period, survive from temples at Tigowa and Eran. These sculptures are two-armed, long maned, frontal, wearing only a lower garment, and with no demon-figure of Hiraṇyakaśipu. Images representing the narrative of Narasiṁha slaying the demon Hiraṇyakaśipu survive from slightly later Gupta-period temples: one at Madhia and one from a temple-doorway now set into the Kūrma-maṭha at Nachna, both dated to the late fifth or early sixth century A.D.

 

An image of Narasiṁha supposedly dating to second-third century AD sculpted at Mathura was acquired by the Philadelphia Museum of Art in 1987. It was described by Stella Kramrisch, the former Philadelphia Museum of Art's Indian curator, as "perhaps the earliest image of Narasiṁha as yet known". This figure depicts a furled brow, fangs, and lolling tongue similar to later images of Narasiṁha, but the idol's robe, simplicity, and stance set it apart. On Narasiṁha's chest under his upper garment appears the suggestion of an amulet, which Stella Kramrisch associated with Visnu's cognizance, the Kauṣtubha jewel. This upper garment flows over both shoulders; but below Hiranyakasipu, the demon-figure placed horizontally across Narasiṁha's body, a twisted waist-band suggests a separate garment covering the legs. The demon's hair streams behind him, cushioning his head against the man-lion's right knee. He wears a simple single strand of beads. His body seems relaxed, even pliant. His face is calm, with a slight suggestion of a smile. His eyes stare adoringly up at the face of Viṣṇu. There is little tension in this figure's legs or feet, even as Narasiṁha gently disembowels him. His innards spill along his right side. As the Matsya purana describes it, Narasiṁha ripped "apart the mighty Daitya chief as a plaiter of straw mats shreds his reeds". Based on the Gandhara-style of robe worn by the idol, Michael Meiste altered the date of the image to fourth century AD.

 

Deborah Soifer, a scholar who worked on texts in relation to Narasiṁha, believes that "the traits basic to Viṣṇu in the Veda remain central to Viṣṇu in his avataras" and points out, however, that:

 

we have virtually no precursors in the Vedic material for the figure of a man-lion, and only one phrase that simply does not rule out the possibility of a violent side to the benign Viṣṇu.

 

Soifer speaks of the enigma of Viṣṇu's Narasiṁha avatāra and comments that how the myth arrived at its rudimentary form [first recorded in the Mahābhārata], and where the figure of the man-lion came from remain unsolved mysteries.

 

An image of Narasiṁha, dating to the 9th century, was found on the northern slope of Mount Ijo, at Prambanan, Indonesia. Images of Trivikrama and Varāha avatāras were also found at Prambanan, Indonesia. Viṣṇu and His avatāra images follow iconographic peculiarities characteristic of the art of central Java. This includes physiognomy of central Java, an exaggerated volume of garment, and some elaboration of the jewelry. This decorative scheme once formulated became, with very little modification, an accepted norm for sculptures throughout the Central Javanese period (circa 730–930 A.D.). Despite the iconographic peculiarities, the stylistic antecedents of the Java sculptures can be traced back to Indian carvings as the Chalukya and Pallava images of the 6th–7th centuries AD.

 

CULTURAL TRADITION OF PROCESSION (SRI NRSIMHA YATRA)

In Rājopadhyāya Brahmins of Nepal, there is a tradition of celebrating the procession ceremony of the deity Narasiṁha avatar, in Lalitpur district of the Kathmandu Valley in Nepal. The Lunar fifth day of the waning phase of the moon, in the holy Soli-lunar Śrāvaṇa month i.e. on Śrāvaṇa Kṛṣṇa Pañcamī of the Hindu Lunar Calendar is marked as auspicious day for the religious procession, Nṛsiṁha Yātrā. This tradition of the holy procession has been held for more than a hundred years. This is one of the typical traditions of the Rājopadhyāya Bramhins, the Hindu Bramhans of the locality.

 

In this Nṛsiṁha Yātrā, each year one male member of the Rājopadhyāya community gets the chance to be the organizer each year in that particular day. He gets his turn according to the sequence in their record, where the names of Rājopadhyāya bramhins are registered when a brahmāṇa lad is eligible to be called as a Bramhan.

 

WIKIPEDIA

assassinatos de Capital City | Capital City Muders

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illustration for a special edition of Mundo Estranho Magazine | Hardcore Serial Killers.

 

+images at zeotavio.com

Obverse: Caligula

Reverse: Vesta

Dated last year of his Principate For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

 

I was invited to take part in an early evening Neighbour Watch walk in the streets around Oriole Park (next to the Davisville subway station in North Toronto). Didn't take long to find the first body! This 8ft tall Santa Bear stood tall and proud on the street earlier in the day. But one quick thrust of a sharp object (probably a stick judging by the pieces bark around the wound) and it was a mass of brown plastic on the front lawn. Did get an email from the owner this morning - Santa Bear is back (praise the Lord and pass the duct tape).

Oddly, oven baked pirojki disappears as soon as it comes out of the oven. Mystery unsolved...

 

For recipe, go to: www.azcookbook.com

Agrippa. Died AD 12. Æ As (28mm, 11.67 g, 6h). Rome mint. Struck under Gaius (Caligula), AD 37-41. Head left, wearing rostral crown / Neptune standing left, holding dolphin and trident. RIC I 58 (Gaius).For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

 

St Mary, Aldham, Suffolk

 

I pass this church often. Traffic rushes along the busy Ipswich to Sudbury road not far off, but there is a quieter, parallel road which not many people seem to know about. It leaves Ipswich via Bramford, and you can get all the way to Sudbury on it, taking in the likes of Burstall, Kersey and Waldingfield on the way. Aldham as a village is little more than a straggle of houses, but they lie along this road, and just beyond a cluster of houses you take a sudden turn to the left, on to a pretty track to Aldham Hall. Down through fruit trees you descend, until the walls become older, and there at the end are the farm buildings. Beyond them, is this pretty church.

 

If the church is pretty, the view from it is doubly so - to the south, the land drops away alarmingly, into a valley full of sheep. You may even think you recognise it, and you could well be right, for the second season of the popular TV series The Detectorists was filmed here, as a small display in the porch of the church reminds you. The church appeared in the opening credits of each programme, the two main characters searching for buried treasure in Aldham Vale below the churchyard.

 

This is lovely, and splendidly English. Nothing could be more peaceful. But beyond, the land rises to a dark sea of trees, the mysteriously named Wolves Wood, now an RSPB reserve. Looking along to the right, the other hilltop is where the Protestant preacher Roland Taylor was burned at the stake in the 1550s, a site of pilgrimage for his many American descendants - and, more unhappily, for extremist protestants. Ian Paisley, the late former leader of the Democratic Ulster Unionists, was a regular visitor. Whatever your reading of the English Reformation, Taylor's burning was a terrible event. One imagines the villagers gathered outside this church, watching the flames and smoke rise.

 

I remembered the first time I came here, back in the 1990s. We arrived on one of those humid, overcast summer days, on our way to the Bildeston Beer Festival. My young children scattered off to play hide and seek with their mother in the precipitous graveyard. An elderly man was pottering about, looking at 19th century graves, so I apologised for my family (as you do). But he seemed genuinely pleased that they were running about like mad things. He was tracing his family, and had come down from Norfolk to look for a particular grave of an ancestor. And he'd found it. He was pretty pleased about that, too. He was also following up a theory that his ancestor had been a Rector of this parish. His address had been Aldham Rectory. Did I have any idea how he could find out? I suggested that the church might have a board of 'Rectors of this Parish'. Many do. These are a pleasant Victorianism, intended to overcome the 16th century breach by claiming a history of the CofE that extended back before the Reformation. We could go inside, and take a look. And we did - the church was militantly open, the inner door wedged wide. We found the board - but the name wasn't there. So, the mystery remained unsolved.

 

This church was derelict by the mid 19th century, and underwent a fairly late restoration, in 1883. The tower was rebuilt, as was the south wall of the nave. The roofs were replaced, giving an overwhelmingly Victorian appearance - although Mortlock detected the Norman, and possibly Saxon, ancestor. The hill itself suggests a very early foundation, perhaps on a site of pagan worship.

 

The architect was W. M. Fawcett, and there was another restoration of the inside in the early 20th century under the eyes of diocesan architect and renowned antiquarian H Munro Cautley. The resulting interior is one of those neat and shiny jobs that is certainly grand, and pleasant enough, but rather dated now. Our early 21st Century spirituality seems to respond more to dusty, ancient interiors than to these Victorian ritualisations. But I had a sense of a church that is much loved, well-cared for, and used regularly.

 

And that is still so today. Now, Aldham parish have gone one further than a wedged-open door, and a big sign has been erected at the bottom of the lane proclaiming that Our Church is Always Open, and so it is easy to step into its prayerful interior. And it is not without its medieval survivals, a couple of which are fascinating. For a start, there is the chancel, with its original roof, some fine windows, and a piscina in the sanctuary. But best of all are two bench ends. These are unlike anything else I've seen in Suffolk, and their primitive quality suggests a local origin. The one to the west apparently shows a bear, or possibly a lion. My first impulse was that it was some kind of heraldic device, but on reflection I thought differently. Note the shaved off object it holds in its mouth. And is the pattern emerging from beneath the head really fur? Back in 1999, my six year old took one look at it and decided that the creature isn't eating the bird, but the bird is flying out of its mouth. Could it be a dove? And could the three objects issuing from beneath the head actually be tongues of fire? In which case, could this be some strange composition representing Pentecost, and the descent of the Holy Spirit?

 

In the spandrel above the bear, or whatever it is, there is a lily, the symbol of the Annunciation. But it is also a symbol of the crucifixion. It calls to mind the rare lily crucifixes, of which just two are known to survive in Suffolk, at Long Melford and Great Glemham. Could this be an unrecorded third? The other bench end is probably easier to read. The crown is obvious enough. The star and crescent are familiar from representations of the crucifixion. The pike is a familiar instrument of the Passion. And, if you look in the spandrel above, you'll see a crown of thorns, so this may well be a composition representing the Passion.

 

A third bench end, to the east, shows just a simple spiked tool, that looks as if it might have been used in thatching. So, what's it all about? They are all a bit of a mystery, really. Coming back in 2019 I found no obvious or easy answers to offer.

 

And what of the font? This is mysterious too. It appears to be Norman, but a second glance finds it too elegant, too finely detailed. The pillars are almost Classical in design, and the whole piece has a touch of the 18th century about it. Was it brought here from somewhere else in the 1880s? Or is it a Victorian recutting of a Norman predecessor? Whatever, the revealed brickwork of the late medieval tower arch looks most fitting behind it. The doors are, presumably, part of the 1930s interior restoration - indeed, they have a touch of Cautley about them.

 

To see Cautley's work in its full glory, step up into the chancel, for the reredos and flanking niches. It looks like something out of a French cathedral. Cautley was usually a safe pair of hands in these churches he loved so well, but I wonder what he had been thinking to impose this triumphalism on this pretty little country church. Alfred Wilkinson's contemporary glass above it suits it well, but even so it is rather hard to imagine the same thing happening today. Postdating it by a couple of decades is a set of arms for Elizabeth II above the south doorway. Unusual, East Anglia has no more than half a dozen sets, and these ones are rather good.

 

Standing in the nave and looking east, the splendour of the reredos imposing itself on our view, it is hard to imagine the real glory that once was here. But John Nunn contacted me, to tell me about a will he has a copy of. In 1525, his ancestor Robert Clifford declared: I bequeath I will have the rood there upon the candlebeam set up higher and Mary & John and two new angels and the breast under the rood korvyn and when that is done I will have all this painted and guilt whatsoever the cost. I will have bought two standards of brass stand in the choir and I will my executors bestow therein 40/-. I will my executors shall buy four candlesticks of brass for the candlebeam, I give six kine unto the church of Aldham to keep my obit with as long as the world stand.

 

What does all this mean? Firstly, you have to remember that England was a devoutly Catholic country in 1525, and the fittings of the church were for the actions of the Catholic liturgy. In the late 15th and early 16th centuries, all Suffolk churches had a rood in place. This was a representation of the crucifixion, set above the chancel arch. On the left hand side of the cross always stood the Virgin Mary, and on the other side stood St John. Often, the wall behind was painted. The rood either hung on the wall, or was supported by a beam. However, there was always a beam that ran below it for candles to be lit on. This was called the candlebeam, or rood beam. The candles were placed on it by individuals or gilds as part of the process of prayer - particularly prayer for the souls of the dead. A rood loft ran beside it for access, and the space beneath was infilled with a rood screen. To make the rood even more glorious, the roof above was panelled, and the panels were painted blue, with gold stars, and perhaps Marian monograms. This was called the canopy of honour, or more simply, the coving (rendered delightfully in Suffolk dialect as Korvyn above.)

 

Robert Clifford was paying for a simple rood to be made more glorious. He was going to have it placed higher, with a new canopy of honour. He was paying for brass candlesticks to replace wooden candlestocks.

 

Why? Simply, the medieval economy of grace depended upon the living praying for the dead, and the dead praying for the living. In donating glorious things to his church, Clifford was ensuring that he would be remembered. The roodscreen would have a dedicatory inscription with his name on. He was saying - I won't forget you, don't you forget me. The Catholic liturgy formalised prayers for the dead in the form of obit masses.These were said on the anniversary of someone's death in perpetuity. The proceeds of the sale of the six cows (kine) would be invested, probably in land to be rented, to pay a priest to say these masses - as long as the world shall stand; that is, for ever.

 

Unfortunately, 'for ever' didn't last very long. Prayers for the dead were declared illegal by the protestant reformers in the late 1530s. By 1547, every single rood in the land had been toppled and burned. The rood lofts were hacked down, along with many of the candle beams (although about ten beams survive in Suffolk) and most of the rood screens were also destroyed (about 50 survive in Suffolk).

 

Nothing of Robert Clifford's gifts survive at Aldham. All the gilt would have been stripped, the brass candlesticks melted down, and the proceeds sequestered by the King's commissioners. The collected glory of all the churches of England was squandered by Henry VIII on high living, and on the expensive and pointless siege of Boulogne. A sad thought.

 

When I first came here in 1999, I remember the graveyard was full of wild thyme and especially sorrel, which we gathered in handfuls and ate later in the day with fresh trout and new potatoes. Twenty years have passed since then, and it was too early for the sorrel this year. Instead I just stood, and looked out across the gentle valley, the sheep cropping their way slowly westward. It was easy to recognise the opening of The Detectorists in the vale below. And I looked beyond to Wolves Wood, and the site of Roland Taylor's martyrdom. Hard to imagine such history happening to such a modest little parish.

Narasimha (Sanskrit: नरसिंह IAST: Narasiṁha, lit. man-lion), Narasingh, Narsingh and Narasingha in derivative languages is an avatar of the Hindu god Vishnu and one of Hinduism's most popular deities, as evidenced in early epics, iconography, and temple and festival worship for over a millennium.

 

Narasiṁha is often visualised as having a human-like torso and lower body, with a lion-like face and claws. This image is widely worshipped in deity form by a significant number of Vaiṣṇava groups. Vishnu assumed this form on top of Himvat mountain(Harivamsa). He is known primarily as the 'Great Protector' who specifically defends and protects his devotees in times of need. Vishnu is believed to have taken the avatar to destroy the demon king Hiranyakashipu.

 

ETYMOLOGY

The word Narasimha means 'lion-man' which usually means 'half man and half lion'. His other names are:

- Agnilochana (अग्निलोचन) - the one who has fiery eyes

- Bhairavadambara (भैरवडम्बर) - the one who causes terror by roaring

- Karala (कराल) - the one who has a wide mouth and projecting teeth

- Hiranyakashipudvamsa (हिरण्यकशिपुध्वंस) - the one who killed Hiranyakashipu

- Nakhastra (नखास्त्र) - the one for whom nails are his weapons

- Sinhavadana (सिंहवदन) - the whose face is of lion

- Mrigendra (मृगेन्द्र) - king of animals or lion

 

SCRIPTURAL SOURCES

There are references to Narasiṁha in a variety of Purāṇas, with 17 different versions of the main narrative. The Bhagavata Purāṇa (Canto 7), Agni Purāṇa (4.2-3), Brahmāṇḍa Purāṇa(2.5.3-29), Vayu Purāṇa (67.61-66), Harivaṁśa (41 & 3.41-47), Brahma-Purāṇa (213.44-79), Viṣṇudharmottara Purāṇa(1.54), Kūrma Purāṇa (1.15.18-72), Matsya Purāṇa(161-163), Padma Purāṇa(Uttara-khaṇḍa 5.42), Śiva Purāṇa (2.5.43 & 3.10-12), Liṅga Purāṇa (1.95-96), Skanda Purāṇa 7 (2.18.60-130) and Viṣṇu Purāṇa (1.16-20) all contain depictions of the Narasiṁha Avatāra. There is also a short reference in the Mahābhārata (3.272.56-60) and a Gopāla Tapani Upaniṣad (Narasiṁha tapani Upaniṣad), earliest of Vaiṣṇava Upaniṣads named in reference to him.

 

REFERENCES FROM VEDAS

The Ṛg Veda contains an epithet that has been attributed to Narasiṁha. The half-man, half-lion avatāra is described as:

- like some wild beast, dread, prowling, mountain-roaming.

Source: (RV.I 154.2a).

 

There is an allusion to a Namuci story in RV.VIII 14.13:

- With waters' foam you tore off, Indra, the head of Namuci, subduing all contending hosts.

 

This short reference is believed to have culminated in the full puranic story of Narasiṁha.

 

LORD NARASIMHA AND PRAHLADA

Bhagavata Purāṇa describes that in his previous avatar as Varāha, Viṣṇu killed the asura Hiraṇayakṣa. The younger brother of Hirṇayakṣa, Hiraṇyakaśipu wanted revenge on Viṣṇu and his followers. He undertook many years of austere penance to take revenge on Viṣṇu: Brahma thus offers the demon a boon and Hiraṇyakaśipu asks for immortality. Brahma tells him this is not possible, but that he could bind the death of Hiraṇyakaśipu with conditions. Hiraṇyakaśipu agreed:

- O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you.

- Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any weapon, nor by any human being or animal.

- Grant me that I not meet death from any entity, living or nonliving created by you. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.

 

Brahma said, Tathāstu (so be it) and vanished. Hiraṇyakaśipu was happy thinking that he had won over death.

 

One day while Hiraṇyakaśipu performed austerities at Mandarācala Mountain, his home was attacked by Indra and the other devatās. At this point the Devarṣi (divine sage) Nārada intervenes to protect Kayādu, whom he describes as sinless. Following this event, Nārada takes Kayādu into his care and while under the guidance of Nārada, her unborn child (Hiraṇyakaśipu's son) Prahālada, becomes affected by the transcendental instructions of the sage even at such a young stage of development. Thus, Prahlāda later begins to show symptoms of this earlier training by Nārada, gradually becoming recognised as a devoted follower of Viṣṇu, much to his father's disappointment.

 

Hiraṇyakaśipu furious at the devotion of his son to Viṣṇu, as the god had killed his brother. Finally, he decides to commit filicide. but each time he attempts to kill the boy, Prahlāda is protected by Viṣṇu's mystical power. When asked, Prahlāda refuses to acknowledge his father as the supreme lord of the universe and claims that Viṣṇu is all-pervading and omnipresent.

 

Hiraṇyakaśipu points to a nearby pillar and asks if 'his Viṣṇu' is in it and says to his son Prahlāda:

O most unfortunate Prahlāda, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?

 

Prahlāda then answers,

He was, He is and He will be.

 

In an alternate version of the story, Prahlāda answers,

He is in pillars, and he is in the smallest twig.

 

Hiraṇyakaśipu, unable to control his anger, smashes the pillar with his mace, and following a tumultuous sound, Viṣṇu in the form of Narasiṁha appears from it and moves to attack Hiraṇyakaśipu. in defence of Prahlāda. In order to kill Hiraṇyakaśipu and not upset the boon given by Brahma, the form of Narasiṁha is chosen. Hiraṇyakaśipu can not be killed by human, deva or animal. Narasiṁha is neither one of these as he is a form of Viṣṇu incarnate as a part-human, part-animal. He comes upon Hiraṇyakaśipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his thighs (neither earth nor space). Using his sharp fingernails (neither animate nor inanimate) as weapons, he disembowels and kills the demon.

 

Kūrma Purāṇa describes the preceding battle between the Puruṣa and demonic forces in which he escapes a powerful weapon called Paśupāta and it describes how Prahlāda's brothers headed by Anuhrāda and thousands of other demons were led to the valley of death (yamalayam) by the lion produced from the body of man-lion avatar. The same episode occurs in the Matsya Purāṇa 179, several chapters after its version of the Narasiṁha advent.

 

It is said that even after killing Hiraṇyakaśipu, none of the present demigods are able to calm Narasiṁha's wrath.So the demigods requested Prahlada to calm down the Lord,and Narasimha,who had assumed the all-powerful form of Gandaberunda returned to more benevolent form after that. In other stories,all the gods and goddesses call his consort, Lakṣmī, who assumes the form of Pratyangira and pacifies the Lord. According to a few scriptures, at the request of Brahma, Shiva took the form of Sharabha and successfully pacified him. Before parting, Narasiṁha rewards the wise Prahlāda by crowning him as the king.

 

NARASIMHA AND ADI SANKARA

Narasiṁha is also a protector of his devotees in times of danger. Near Śrī Śailaṁ, there is a forest called Hatakeśvanam, that no man enters. Śaṅkarācārya entered this place and did penance for many days. During this time, a Kāpālika, by name Kirakashan appeared before him.

 

He told Śrī Śaṅkara that he should give his body as a human-sacrifice to Kālī. Śaṅkara happily agreed. His disciples were shocked to hear this and pleaded with Śaṅkara to change his mind, but he refused to do so saying that it was an honor to give up his body as a sacrifice for Kālī and one must not lament such things. The Kāpālika arranged a fire for the sacrifice and Śaṅkara sat beside it. Just as he lifted his axe to severe the head of Śaṅkara, Viṣṇu as Narasiṁha entered the body of the disciple of Śaṅkarācārya and Narasiṁha devotee, Padmapada. He then fought the Kāpālika, slayed him and freed the forest of Kapalikas. Ādi Śaṅkara composed the powerful Lakṣmī-Narasiṁha Karāvalambaṁ Stotram at the very spot in front of Lord Narasiṁha.

 

MODE OF WORSHIP

Due to the nature of Narasiṁha's form (divine anger), it is essential that worship be given with a very high level of attention compared to other deities. In many temples only lifelong celibates (Brahmācārya) will be able to have the chance to serve as priests to perform the daily puja. Forms where Narasiṁha appears sitting in a yogic posture, or with the goddess Lakṣmī are the exception to this rule, as Narasiṁha is taken as being more relaxed in both of these instances compared to his form when first emerging from the pillar to protect Prahlāda.

 

PRAYERS

A number of prayers have been written in dedication to Narasiṁha avatāra. These include:

- The Narasiṁha Mahā-Mantra

- Narasiṁha Praṇāma Prayer

- Daśāvatāra Stotra by Jayadeva

- Kāmaśikha Aṣṭakam by Vedānta Deśika

- Divya Prabandham 2954

- Sri Lakshmi Narasimha Karavalamba Stotram by Sri Adi Sankara

 

THE NARASIMHA MAHA-MANTRA

- oṁ hrīṁ kṣauṁ

- ugraṁ viraṁ mahāviṣṇuṁ

- jvalantaṁ sarvatomukham ।

- nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ

- mṛtyormṛtyuṁ namāmyaham ॥

- O' Angry and brave Mahā-Viṣṇu, your heat and fire permeate everywhere. O Lord Narasiṁha, you are everywhere. You are the death of death and I surrender to You.

 

NARASIMHA PRANAMA PRAYER

- namaste narasiṁhāya,

- prahlādahlāda-dāyine,

- hiraṇyakaśipor vakṣaḥ,

- śilā-ṭaṅka nakhālaye

- I offer my obeisances to Lord Narasiṁha, who gives joy to Prahlāda Mahārāja and whose nails are like chisels on the stone like chest of the demon Hiraṇyakaśipu.

- ito nṛsiṁhaḥ parato nṛsiṁho,

- yato yato yāmi tato nṛsiṁhaḥ,

- bahir nṛsiṁho hṛdaye nṛsiṁho,

- nṛsiṁhaṁ ādiṁ śaraṇaṁ prapadye

- Lord Nṛsiṁha is here and also there. Wherever I go Lord Narasiṁha is there. He is in the heart and is outside as well. I surrender to Lord Narasiṁha, the origin of all things and the supreme refuge.

 

DASAVATARA STOTRA BY JAYADEVA

- tava kara-kamala-vare nakham adbhuta-śrṅgaṁ,

- dalita-hiraṇyakaśipu-tanu-bhṛṅgam,

- keśava dhṛta-narahari-rūpa jaya jagadiśa hare

- O Keśava! O Lord of the universe. O Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one's fingernails, so in the same way the body of the wasp-like demon Hiraṇyakaśipu has been ripped apart by the wonderful pointed nails on your beautiful lotus hands. (from the Daśāvatāra-stotra composed by Jayadeva)

 

KAMASIKHA ASTAKAM BY VEDANTA DESIKA

- tvayi rakṣati rakṣakaiḥ kimanyaiḥ,

- tvayi cārakṣāti rakṣākaiḥ kimanyaiḥ ।

- iti niścita dhīḥ śrayāmi nityaṁ,

- nṛhare vegavatī taṭāśrayaṁ tvam ॥8॥

- O Kāmaśikhā Narasiṁha! you are sarva śakthan. When you are resolved to protect some one, where is the need to seek the protection of anyone else? When you are resolved not to protect some one, which other person is capable of protecting us?. There is no one. Knowing this fundamental truth, I have resolved to offer my śaraṇāgatī at your lotus feet alone that rest at the banks of Vegavatī river.

 

DIVYA PRABANDHAM 2954

- āḍi āḍi agam karaindhu isai

- pāḍip pāḍik kaṇṇīr malgi engum

- nāḍi nāḍi narasingā endru,

- vāḍi vāḍum ivvāl nuthale!

- I will dance and melt for you, within my heart, to see you, I will sing in praise of you with tears in joy, I will search for Narasiṁha and I am a householder who still searches to reach you (to attain Salvation).

 

SYMBOLISM

Narasiṁha indicates God's omnipresence and the lesson is that God is everywhere. For more information, see Vaishnav Theology.

 

Narasiṁha demonstrates God's willingness and ability to come to the aid of His devotees, no matter how difficult or impossible the circumstances may appear to be.

 

Prahlāda's devotion indicates that pure devotion is not one of birthright but of character. Prahlāda, although born an asura, demonstrated the greatest bhakti to God, and endured much, without losing faith.

 

Narasiṁha is known by the epithet Mṛga-Śarīra in Sanskrit which translates to Animal-Man. From a philosophical perspective. Narasiṁha is the very icon of Vaiṣṇavism, where jñāna (knowledge) and Bhakti are important as opposed to Advaita, which has no room for Bhakti, as the object to be worshipped and the worshipper do not exist. As according to Advaita or Māyāvāda, the jīva is Paramātma.

 

SIGNIFICANCE

In South Indian art – sculptures, bronzes and paintings – Viṣṇu's incarnation as Narasiṁha is one of the most chosen themes and amongst [[Avatar]|Avatāra]]s perhaps next only to Rāma and Kṛṣṇa in popularity.

 

Lord Narasiṁha also appears as one of Hanuman's 5 faces, who is a significant character in the Rāmāyaṇa as Lord (Rāma's) devotee.

 

FORMS OF NARASIMHA

There are several forms of Narasiṁha, but 9 main ones collectively known as Nava-narasiṁha:

- Ugra-narasiṁha

- Kroddha-narasiṁha

- Vīra-narasiṁha

- Vilamba-narasiṁha

- Kopa-narasiṁha

- Yoga-narasiṁha

- Aghora-narasiṁha

- Sudarśana-narasiṁha

- Lakṣmī-narasiṁha

 

In Ahobilam, Andhra Pradesh, the nine forms are as follows:

- Chātra-vata-narasiṁha (seated under a banyan tree)

- Yogānanda-narasiṁha (who blessed Lord Brahma)

- Karañja-narasiṁha

- Uha-narasiṁha

- Ugra-narasiṁha

- Krodha-narasiṁha

- Malola-narasiṁha (With Lakṣmī on His lap)

- Jvālā-narasiṁha (an eight armed form rushing out of the pillar)

- Pavana-narasiṁha (who blessed the sage Bharadvaja)

 

Forms from Prahlad story:

- Stambha-narasiṁha (coming out of the pillar)

- Svayam-narasiṁha (manifesting on His own)

- Grahaṇa-narasiṁha (catching hold of the demon)

- Vidāraṇa-narasiṁha (ripping open of the belly of the demon)

- Saṁhāra-narasiṁha (killing the demon)

 

The following three refer to His ferocious aspect:

- Ghora-narasiṁha

- Ugra-narasiṁha

- Candā-narasiṁha

 

OTHERS

- Pañcamukha-Hanumān-narasiṁha, (appears as one of Śrī Hanuman's five faces.)

- Pṛthvī-narasiṁha, Vayu-narasiṁha, Ākāśa-narasiṁha, Jvalana-narasiṁha, and

- Amṛta-narasiṁha, (representing the five elements)

- Jvālā-narasiṁha (with a flame-like mane)

- Lakṣmī-narasiṁha (where Lakṣmī pacifies Him)

- Prasāda/Prahlāda-varadā-narasiṁha (His benign aspect of protecting Prahlad)

- Chatrā-narasiṁha (seated under a parasol of a five-hooded serpent)

- Yoga-narasiṁha or Yogeśvara-narasiṁha (in meditation)

- Āveśa-narasiṁha (a frenzied form)

- Aṭṭahasa-narasiṁha (a form that roars horribly and majestically strides across to destroy evil)

- Cakra-narasiṁha, (with only a discus in hand)

- Viṣṇu-narasiṁha, Brahma-narasiṁha and Rudra-narasiṁha

- Puṣṭi narasiṁha, (worshipped for overcoming evil influences)

 

EARLY IMAGES

In Andhra Pradesh, a panel dating to third-fourth century AD shows a full theriomorphic squatting lion with two extra human arms behind his shoulders holding Vaiṣṇava emblems. This lion, flanked by five heroes (vīra), often has been identified as an early depiction of Narasiṁha. Standing cult images of Narasiṁha from the early Gupta period, survive from temples at Tigowa and Eran. These sculptures are two-armed, long maned, frontal, wearing only a lower garment, and with no demon-figure of Hiraṇyakaśipu. Images representing the narrative of Narasiṁha slaying the demon Hiraṇyakaśipu survive from slightly later Gupta-period temples: one at Madhia and one from a temple-doorway now set into the Kūrma-maṭha at Nachna, both dated to the late fifth or early sixth century A.D.

 

An image of Narasiṁha supposedly dating to second-third century AD sculpted at Mathura was acquired by the Philadelphia Museum of Art in 1987. It was described by Stella Kramrisch, the former Philadelphia Museum of Art's Indian curator, as "perhaps the earliest image of Narasiṁha as yet known". This figure depicts a furled brow, fangs, and lolling tongue similar to later images of Narasiṁha, but the idol's robe, simplicity, and stance set it apart. On Narasiṁha's chest under his upper garment appears the suggestion of an amulet, which Stella Kramrisch associated with Visnu's cognizance, the Kauṣtubha jewel. This upper garment flows over both shoulders; but below Hiranyakasipu, the demon-figure placed horizontally across Narasiṁha's body, a twisted waist-band suggests a separate garment covering the legs. The demon's hair streams behind him, cushioning his head against the man-lion's right knee. He wears a simple single strand of beads. His body seems relaxed, even pliant. His face is calm, with a slight suggestion of a smile. His eyes stare adoringly up at the face of Viṣṇu. There is little tension in this figure's legs or feet, even as Narasiṁha gently disembowels him. His innards spill along his right side. As the Matsya purana describes it, Narasiṁha ripped "apart the mighty Daitya chief as a plaiter of straw mats shreds his reeds". Based on the Gandhara-style of robe worn by the idol, Michael Meiste altered the date of the image to fourth century AD.

 

Deborah Soifer, a scholar who worked on texts in relation to Narasiṁha, believes that "the traits basic to Viṣṇu in the Veda remain central to Viṣṇu in his avataras" and points out, however, that:

- we have virtually no precursors in the Vedic material for the figure of a man-lion, and only one phrase that simply does not rule out the possibility of a violent side to the benign Viṣṇu.

 

Soifer speaks of the enigma of Viṣṇu's Narasiṁha avatāra and comments that how the myth arrived at its rudimentary form [first recorded in the Mahābhārata], and where the figure of the man-lion came from remain unsolved mysteries.

 

An image of Narasiṁha, dating to the 9th century, was found on the northern slope of Mount Ijo, at Prambanan, Indonesia. Images of Trivikrama and Varāha avatāras were also found at Prambanan, Indonesia. Viṣṇu and His avatāra images follow iconographic peculiarities characteristic of the art of central Java. This includes physiognomy of central Java, an exaggerated volume of garment, and some elaboration of the jewelry. This decorative scheme once formulated became, with very little modification, an accepted norm for sculptures throughout the Central Javanese period (circa 730–930 A.D.). Despite the iconographic peculiarities, the stylistic antecedents of the Java sculptures can be traced back to Indian carvings as the Chalukya and Pallava images of the 6th–7th centuries AD.

 

CULTURAL TRADITION OF PROCESSION (SRI NRSIMHA YATRA)

In Rājopadhyāya Brahmins of Nepal, there is a tradition of celebrating the procession ceremony of the deity Narasiṁha avatar, in Lalitpur district of the Kathmandu Valley in Nepal. The Lunar fifth day of the waning phase of the moon, in the holy Soli-lunar Śrāvaṇa month i.e. on Śrāvaṇa Kṛṣṇa Pañcamī of the Hindu Lunar Calendar is marked as auspicious day for the religious procession, Nṛsiṁha Yātrā. This tradition of the holy procession has been held for more than a hundred years. This is one of the typical traditions of the Rājopadhyāya Bramhins, the Hindu Bramhans of the locality.

 

In this Nṛsiṁha Yātrā, each year one male member of the Rājopadhyāya community gets the chance to be the organizer each year in that particular day. He gets his turn according to the sequence in their record, where the names of Rājopadhyāya bramhins are registered when a brahmāṇa lad is eligible to be called as a Bramhan.

 

WIKIPEDIA

The Gatton Murders, also known as "The Gatton Tragedy", "The Gatton Mystery" and "The Murphy Murders", is the name given to a still unsolved triple homicide that occurred 1.5 miles (2.4 km) from the town of Gatton, Queensland, Australia. Michael Murphy aged 29 and his younger sisters Norah (Honora) 27 and Theresa 'Ellen' 18, were killed between 10pm and 4am on 26–27 December 1898 while returning home from a proposed dance that had been cancelled. Michael had been shot and bludgeoned, Norah strangled and bludgeoned, and Theresa 'Ellen' was bludgeoned twice.

 

www.archivessearch.qld.gov.au/items/ITM118323

"Sarah Pryor Living Memorial Sculpture

Hannah Williams Park

 

Sarah Elizabeth Pryor was nine years old when she disappeared during a walk in Wayland on October 9, 1985. In spite of extraordinary efforts by hundreds of people, she was never found. The renowned artist, Nancy Schön, has sculpted Sarah's sled and her dog, Katie, as a living memorial. The sculpture commemorates the tragedy, while celebrating the joy and playfulness of children.

Dedicated October 6, 1996

 

After 12 years Sarah's remains were found. She was laid to rest on Jan. 13, 1998, her 22nd birthday."

(Memorial inscription)

--------------------------------

 

Nancy Schön -- Empty Sled and Dog - The Sarah Pryor Memorial

 

Empty Sled and Dog - The Sarah Pryor Memorial

Wayland, Mass

Bronze mounted on Appian pavers - Hannah Williams Park

Height: 23"

Installed October 6, 1996

 

"9 year old Sarah Pryor had not been seen since she left her home in Wayland on October 8,1985. Her mother came to my studio asking me to create a memorial to her daughter, now having accepted that Sarah would never return. I asked her to tell me about Sarah. She told me how much Sarah loved to go sledding with her Border Collie Katie. However, when she would call her into the house for lunch, Sarah would say "What if the sun comes out and melts all the snow?" The sculpture is a living, interactive memorial. It captures Sarah’s spirit and celebrates the joy of children."

source: www.schon.com/public/empty-sled.php

 

--------------------------------

 

"It has been 26 years since the abduction and killing of 9-year-old Sarah Pryor.

 

Sarah vanished from her Concord Road neighborhood in 1985. The Daily News reported that she was last seen walking north along Rte. 126 in Wayland, near the Lincoln town line.

 

According to Daily News reports, search efforts were unsuccessful and the case went cold until 1995, when a man discovered a skull fragment while walking his dog through a wooded area in Wayland. The remains were exactly three miles from where Sarah was last seen.

 

Three years later, investigators announced that DNA from the fragment matched Sarah's. In January 1998, she was laid to rest on the same day she would have turned 22.

 

The case remains unsolved."

source: www.metrowestdailynews.com/top_stories/x1850042188/Last-W...

  

Empty Sled and Dog (Sarah Pryor Memorial),- Hannah Williams Park, Wayland, Massachusetts - Google Map - additional views

Gaius (Caligula). AD 37-41. Æ As (11.77 g, 7h). Rome mint. Struck AD 37-38. Bare head left / Vesta seated left, holding patera and scepter. RIC I 38. For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

 

Ikat, or ikkat, is a dyeing technique used to pattern textiles that employs resist dyeing on the yarns prior to dyeing and weaving the fabric.

 

In ikat the resist is formed by binding individual yarns or bundles of yarns with a tight wrapping applied in the desired pattern. The yarns are then dyed. The bindings may then be altered to create a new pattern and the yarns dyed again with another colour. This process may be repeated multiple times to produce elaborate, multicolored patterns. When the dyeing is finished all the bindings are removed and the yarns are woven into cloth. In other resist-dyeing techniques such as tie-dye and batik the resist is applied to the woven cloth, whereas in ikat the resist is applied to the yarns before they are woven into cloth. Because the surface design is created in the yarns rather than on the finished cloth, in ikat both fabric faces are patterned.

 

A characteristic of ikat textiles is an apparent "blurriness" to the design. The blurriness is a result of the extreme difficulty the weaver has lining up the dyed yarns so that the pattern comes out perfectly in the finished cloth. The blurriness can be reduced by using finer yarns or by the skill of the craftsperson. Ikats with little blurriness, multiple colours and complicated patterns are more difficult to create and therefore often more expensive. However, the blurriness that is so characteristic of ikat is often prized by textile collectors.

 

Ikat is produced in many traditional textile centres around the world, from India to Central Asia, Southeast Asia, Japan (where it is called "kasuri"), Africa and Latin America. Double ikats - in which both the warp and weft yarns are tied and dyed before being woven into a single textile - are relatively rare because of the intensive skilled labour required to produce them. They are produced in Okinawa islands of Japan, the village of Tenganan in Indonesia, and the villages of Puttapaka and Bhoodan Pochampally in Telangana and Gujarat in India.

 

TYPES

In warp ikat it is only the warp yarns that are dyed using the ikat technique. The weft yarns are dyed a solid colour. The ikat pattern is clearly visible in the warp yarns wound onto the loom even before the weft is woven in. Warp ikat is, amongst others, produced in Indonesia; more specifically in Kalimantan, Sulawesi, and Sumatra by respectively the Dayaks, Torajans and Bataks.

 

In weft ikat it is the weaving or weft yarn that carries the dyed patterns. Therefore, the pattern only appears as the weaving proceeds. Weft ikats are much slower to weave than warp ikat because the weft yarns must be carefully adjusted after each passing of the shuttle to maintain the clarity of the design.

 

Double Ikat is a technique in which both warp and the weft are resist-dyed prior to weaving. Obviously it is the most difficult to make and the most expensive. ouble ikat is only produced in three countries: India, Japan and Indonesia. The double ikat made in Patan, Gujarat in India is the most complicated. Called "patola," it is made using fine silk yarns and many colours. It may be patterned with a small motif that is repeated many times across the length of a six-meter sari. Sometimes the Patan double ikat is pictorial with no repeats across its length. That is, each small design element in each colour was individually tied in the warp and weft yarns. It's an extraordinary achievement in the textile arts. These much sought after textiles were traded by the Dutch East Indies company for exclusive spice trading rights with the sultanates of Indonesia. The double ikat woven in the small Bali Aga village, Tenganan in east Bali in Indonesia reflects the influence of these prized textiles. Some of the Tenganan double ikat motifs are taken directly from the patola tradition. In India double ikat is also woven in Puttapaka, Nalgonda District and is called Puttapaka Saree. In Japan, double ikat is woven in the Okinawa islands where it is called tate-yoko gasuri.

 

ETYMOLOGY

Ikat is an Indonesian language word, which depending on context, can be the nouns: cord, thread, knot and the finished ikat fabric as well as the verbs "to tie" or "to bind". It has a direct etymological relation to Javanese language of the same word. Thus, the name of the finished ikat woven fabric originates from the tali (threads, ropes) being ikat (tied, bound, knotted) before they are being put in celupan (dyed by way of dipping), then berjalin (woven, intertwined) resulting in a berjalin ikat- reduced to ikat.

 

The introduction of the term ikat into European language is attributed to Rouffaer. Ikat is now a generic English loanword used to describe the process and the cloth itself regardless of where the fabric was produced or how it is patterned.

 

In Indonesian the plural of ikat remains ikat. However, in English a suffix plural 's' is commonly added, as in ikats. This is true in other some other languages. All are correct.

 

DISTRIBUTION

Ikat is a weaving style common to many world cultures. It is probably one of the oldest forms of textile decoration. However, it is most prevalent in Indonesia, India and Japan. In Central and South America, ikat is still common in Argentina, Bolivia, Ecuador, Guatemala and Mexico.

 

In the 19th century, the Silk Road desert oases of Bukhara, Samarkand, Hotan and Kashgar (in what is now Uzbekistan and Xinjiang in Central Asia) were famous for their fine silk Uzbek/Uyghur ikat.

 

India, Japan, Indonesia and many other Southeast Asian nations including Cambodia, Myanmar, Philippines and Thailand have weaving cultures with long histories of ikat production.

 

Double ikat weaving is still found in India, Japan and Indonesia. In Indonesia, it is still woven in Bali, Java, Kalimantan or Borneo and Sumatra.

 

HISTORY

As textiles do not last well through history, scholars have so far been unable to determine where the technique of ikat originated. Nevertheless, some parts of Asia demonstrates strong ikat traditions which suggest its possible origin; they are Maritime Southeast Asia, Indian subcontinent and Central Asia. However, it probably developed in several different locations independently, since ikat was known to be produced in several pre-Columbian Central and South American cultures.

 

The term "ikat" has Indonesian origin, and it was introduced into European textile vocabulary back in early 20th century, when the Dutch scholars begin to study the rich textile traditions of East Indies archipelago (today Indonesia).

 

Uyghurs call it atlas (in IPA [ɛtlɛs]) and use it only for woman's clothing. The historical record indicates that there were 27 types of atlas during Qing occupation. Now there are only four types of Uyghur atlas remaining: Qara-atlas (Darayi, black ikat used for older women's clothing), Khoja'e-atlas (yellow, blue, purple ikat used for married women), Qizil-atlas (red ikat used for girls) and Yarkant-atlas (Khan-atlas). Yarkant-atlas has more diverse styles; during Yarkant Khanate (16th century), there ten different styles of Yarkant-atlas.

 

PRODUCTION

WARP IKAT

Ikat created by dyeing the warp are simpler to make than either weft ikat or double ikat. First the yarns - cotton, silk, wool or other fibres - are wound onto a frame. Then they are tied into bundles. The bundles may be covered with wax, as in batik. (However, in making batik, the craftsperson applies the resist to the finished cloth rather than to the yarns to be woven.) The warp yarns are then wrapped tightly with thread or some other dye-resistant material to prevent unwanted dye permeation. The procedure is repeated, depending on the number of colours required to complete the design. Multiple coloration is common, requiring multiple rounds of tying and dyeing. The newly dyed and thoroughly washed bundles are wound onto the loom to produce the warp (longitudinal yarns). Warp threads are adjusted for the desired alignment for precise motifs.

 

Some ikat traditions, such as Central Asia's, embrace a blurred aesthetic in the design. Other traditions favour a more precise and more difficult to achieve refinement in the placement of the ikat yarns. South American and Indonesian ikat are known for a high degree of warp alignment. Weavers must adjust the warp repeatedly to maintain pattern alignment.

 

Patterns result from a combination of the warp dye and the weft thread colour. Some warp ikat traditions are designed with vertical-axis symmetry or have a "mirror-image" running along their long centre line. That is, whatever pattern or design is woven on the right is duplicated on the left in reverse order about a central warp thread group. Patterns can be created in the vertical, horizontal or diagonal.

 

WEFT IKAT

Weft ikat uses resist-dyeing for the weft yarns. The movement of the weft yarns in the weaving process means precisely delineated patterns are more difficult to weave. The weft yarn must be adjusted after each passing of the shuttle to preserve the pattern.

 

Nevertheless, highly skilled artisans can produce precise weft ikat. Japanese weavers produce very accurate indigo and white weft ikat with small scale motifs in cotton. Weavers in Odisha, India have replicated fine Urdu script in weft ikat. In Thailand, weavers make very fine silk sarongs depicting birds and complex geometrical designs in seven colour weft ikat.

 

In some precise weft ikat traditions (Gujarat, India), two artisans weave the cloth: one passes the shuttle and the other adjusts the way the yarn lies in the shed.

 

As the weft is commonly a continuous strand, aberrations or variation in coloration are cumulative. Some weft ikat traditions incorporate this affect into their aesthetic. Patterns become transformed by the weaving process into irregular and erratic designs. Guatemalan ikat is well-noted for its beautiful "blurs."

 

DOUBLE IKAT

Double Ikat is created by resist-dyeing both the warp and weft prior to weaving.This form of weaving requires the most skill for precise patterns to be woven and is considered the premiere form of ikat. The amount of labour and skill required also make it the most expensive, and many poor quality cloths flood the tourist markets. Indian and Indonesian examples typify highly precise double ikat. Especially prized are the double ikats woven in silk known in India as patola (singular: patolu). These are from Gujarat (Cambay). During the colonial era, Dutch merchants used patola as prestigious trade cloths during the peak of the spice trade.

 

In Indonesia double ikat is only woven in the Bali Aga village of Tenganan. These cloths have high spiritual significance. In Tenganan they are still worn for specific ceremonies. Outside Tenganan, geringsing are treasured as they are purported to have magical powers.

 

The double ikat of Japan is woven in the Okinawa islands and is called tate-yoko gasuri.

 

Pochampally Sari, a variety from a small village in Nalgonda district, Andhra Pradesh, India is known for silk saris woven in the double Ikat.

 

The Puttapaka Saree is made in Puttapaka village, Samsthan Narayanpuram mandal in Nalgonda district, India. It is known for its unique style of silk saris. The symmetric design is over 200 years old. The Ikat is warp-based. The Puttapaka Saree is a double ikat.

 

Before the weaving is done, a manual winding of yarn, called Asu, needs to be performed. This process takes up to 5 hours per sari and is usually done by the womenfolk, who suffer physical strain through constantly moving their hands back and forth over 9000 times for each sari. In 1999, a young weaver C Mallesham developed a machine which automated Asu, thus developing a technological solution for a decades-old unsolved problem.

 

OSHIMA

Oshima ikat is a uniquely Japanese ikat. In Oshima, the warp and weft threads are both used as warp to weave stiff fabric, upon which the thread for the ikat weaving is spot-dyed. Then the mats are unravelled and the dyed thread is woven into oshima cloth.

 

The Oshima process is duplicated in Java and Bali, and is reserved for ruling royalty, notably Klungkung and Ubud: most especially the dodot cloth semi-cummerbund of Javanese court attire.

 

OTHER COUNTRIES

CAMBODIA

The Cambodian ikat is a weft ikat woven of silk on a multi-shaft loom with an uneven twill weave, which results in the weft threads showing more prominently on the front of the fabric than the back.

 

By the 19th century, Cambodian ikat was considered among the finest textiles of the world. When the King of Thailand came to the US in 1856, he brought as a gift for President Franklin Pierce fine Cambodian ikat cloth. The most intricately patterned of the Cambodian fabrics are the sampot hol - skirts worn by the women - and the pidans - wall hangings used to decorate the pagoda or the home for special ceremonies.

 

Unfortunately, Cambodian culture suffered massive disruption and destruction during the mid-20th century Indochina wars but most especially during the Khmer Rouge regime. Most weavers were killed and the whole art of Cambodian ikat was in danger of disappearing.

 

Kikuo Morimoto is a prominent pioneer in re-introducing ikat to Cambodia. In 1995, he moved from Japan and located one or two old lady weavers and Khmer Rouge survivors who knew the art and have taught it to a new generation.

 

THAILAND

In Thailand, the local weft ikat type of woven cloth is known as Matmi (also spelled 'Mudmee' or 'Mudmi'). Traditional Mudmi cloth was woven for daily use among the nobility. Other uses included ceremonial costumes. Warp ikat in cotton is also produced by the Karen and Lawa tribal peoples in northern Thailand.

 

This type of cloth is the favourite silk item woven by ethnic Khmer people living in southern Isaan, mainly in Surin, Sisaket and Buriram.

 

LATIN AMERICA

Ikat patterns are common among the Andes peoples, and native people of Argentina, Bolivia, Brazil, Chile, Colombia, Ecuador, Guatemala, Mexico, Peru, and Venezuela. The Mapuche shawl or poncho of the Huaso cowboys of Chile is perhaps the item best known in the West. Wool and cabuya fibre are the most commonly used.

 

The Mexican rebozos can be made from silk, wool or cotton and are frequently ikat dyed. These shawls are seen as a part of the Mexican national identity and most women own at least one.

 

Latin American ikat (Jaspe, as it is known to Maya weavers) textiles are commonly woven on a back-strap loom. Pre-dyed warp threads are a common item in traditional markets- saving the weaver much mess, expense, time and labour. A Latin American innovation which may also be employed elsewhere is to employ a round stick around which warp threads are wrapped in groups, thus allowing more precise control of the desired design. The "corte" is the typical wrap skirt used worn by Guatemalan women.

 

ACCREDITATION

As of 2010, the government of the Republic of Indonesia announced it would pursue UNESCO Intangible Cultural Heritage accreditation for its ikat weaving, along with songket, and gamelan having successfully attained this UNESCO recognition for its wayang, batik and the kris.

 

WIKIPEDIA

. . . in Double Ikat not only the warp gets a pattern, so does the weft. This is much more time consuming and complicate.

________________________________________________

 

Ikat (in Indonesian languages means "bind") is a dyeing technique originating from Indonesia used to pattern textiles that employs resist dyeing on the yarns prior to dyeing and weaving the fabric.

 

In ikat, the resist is formed by binding individual yarns or bundles of yarns with a tight wrapping applied in the desired pattern. The yarns are then dyed. The bindings may then be altered to create a new pattern and the yarns dyed again with another colour. This process may be repeated multiple times to produce elaborate, multicolored patterns. When the dyeing is finished all the bindings are removed and the yarns are woven into cloth. In other resist-dyeing techniques such as tie-dye and batik the resist is applied to the woven cloth, whereas in ikat the resist is applied to the yarns before they are woven into cloth. Because the surface design is created in the yarns rather than on the finished cloth, in ikat both fabric faces are patterned.

 

A characteristic of ikat textiles is an apparent "blurriness" to the design. The blurriness is a result of the extreme difficulty the weaver has lining up the dyed yarns so that the pattern comes out perfectly in the finished cloth. The blurriness can be reduced by using finer yarns or by the skill of the craftsperson. Ikats with little blurriness, multiple colours and complicated patterns are more difficult to create and therefore often more expensive. However, the blurriness that is so characteristic of ikat is often prized by textile collectors.

 

Ikat is produced in many traditional textile centres around the world, including India to Central Asia, Southeast Asia, Japan (where it is called kasuri), Africa, and Latin America. Double ikats—in which both the warp and weft yarns are tied and dyed before being woven into a single textile—are relatively rare because of the intensive skilled labour required to produce them, especially in lining up the weft patterns.

 

ETYMOLOGY

Ikat is an Indonesian word, which depending on context, can be the nouns: cord, thread, knot, or bundle, also the finished ikat fabric, as well as the verbs "to tie" or "to bind"; the term ikatan is a noun for bond or tie. It has a direct etymological relation to cognates in various Indonesian languages from Sumatra, Borneo, Java, Bali, Sulawesi, Sumba, Flores and Timor. Thus, the name of the finished ikat woven fabric originates from the tali (threads, ropes) being ikat (tied, bound, knotted) before they are being put in celupan (dyed by way of dipping), then berjalin (woven, intertwined) resulting in a berjalin ikat- reduced to ikat.

 

The introduction of the term ikat into European language is attributed to Rouffaer. Ikat is now a generic English loanword used to describe the process and the cloth itself regardless of where the fabric was produced or how it is patterned.

 

In Indonesian, the plural of ikat remains ikat. While in English, a suffix plural 's' is commonly added, as in ikats. However, these term are interchangeably used and correct.

 

HISTORY OF IKAT

The term "ikat" has Indonesian and Malay origin, and it was introduced into European textile vocabulary back in the early 20th century, when Dutch scholars begin to study the rich textile traditions of the Dutch East Indies archipelago (present-day Indonesia).

 

Some parts of Asia demonstrate strong ikat traditions which suggest its possible origin; whether they are Maritime Southeast Asia (Dutch East Indies archipelago), the Indian subcontinent and Central Asia. However, it probably developed in several different locations independently.

 

Uyghurs call it atlas (IPA [ɛtlɛs]) and use it only for woman's clothing. The historical record indicates that there were 27 types of atlas during Qing Chinese occupation. Now there are only four types of Uyghur atlas remaining: qara-atlas, a black ikat used for older women's clothing; khoja'e-atlas, a yellow, blue, or purple ikat used for married women; qizil-atlas, a red ikat used for girls; and Yarkent-atlas, a khan or royal atlas.

 

Yarkent-atlas has more diverse styles; during the Yarkent Khanate (1514–1705), there were ten different styles of Yarkent-atlas.

 

TYPES OF IKAT

In warp ikat it is only the warp yarns that are dyed using the ikat technique. The weft yarns are dyed a solid colour. The ikat pattern is clearly visible in the warp yarns wound onto the loom even before the weft is woven in. Warp ikat is, amongst others, produced in Indonesia; more specifically in Kalimantan, Sulawesi, and Sumatra by respectively the Dayaks, Torajans and Bataks.

 

In weft ikat it is the weaving of weft yarn that carries the dyed patterns. Therefore, the pattern only appears as the weaving proceeds. Weft ikats are much slower to weave than warp ikat because the weft yarns must be carefully adjusted after each passing of the shuttle to maintain the clarity of the design.

 

Double Ikat is a technique in which both warp and the weft are resist-dyed prior to weaving. Obviously it is the most difficult to make and the most expensive. Double ikat is only produced in three countries: India, Japan and Indonesia. The double ikat made in Patan, Gujarat in India is the most complicated. Called "patola," it is made using fine silk yarns and many colours. It may be patterned with a small motif that is repeated many times across the length of a six-meter sari. Sometimes the Patan double ikat is pictorial with no repeats across its length. That is, each small design element in each colour was individually tied in the warp and weft yarns. It's an extraordinary achievement in the textile arts. These much sought after textiles were traded by the Dutch East Indies company for exclusive spice trading rights with the sultanates of Indonesia. The double ikat woven in the small Bali Aga village, Tenganan in east Bali in Indonesia reflects the influence of these prized textiles. Some of the Tenganan double ikat motifs are taken directly from the patola tradition. In India double ikat is also woven in Puttapaka, Nalgonda district and is called Puttapaka Saree. In Japan, double ikat is woven in the Okinawa islands where it is called tate-yoko gasuri.

 

DISTRIBUTION

Ikat is a resist dyeing technique common to many world cultures. It is probably one of the oldest forms of textile decoration. However, it is most prevalent in Indonesia, India and Japan. In South America, Central and North America, ikat is still common in Argentina, Bolivia, Ecuador, Guatemala and Mexico, respectively.

 

In the 19th century, the Silk Road desert oases of Bukhara, Samarkand, Hotan and Kashgar (in what is now Uzbekistan and Xinjiang in Central Asia) were famous for their fine silk Uzbek/Uyghur ikat.

 

India, Japan, Indonesia and many other Southeast Asian nations including Cambodia, Myanmar, Philippines and Thailand have weaving cultures with long histories of ikat resist dyeing.

 

Double ikat textiles are still found in India, Japan and Indonesia. In Indonesia ikat textiles are produced throughout the islands from Sumatra in the west to Timor in the east and Kalimantan and Sulawesi in the north. Ikat is also found in Iran, where the Persian name is daraee. Daraee means wealth, and this fabric is often included in a bride's dowry during wedding ceremonies; and the people who buy these fabrics were rich.

 

PRODUKTION

WARP IKAT

Ikat created by dyeing the warps (warp ikat) is simpler to make than either weft ikat or double ikat. First the yarns--cotton, silk, wool or other fibres—are wound onto a tying frame. Then they are separated into bundles. As the binding process is very labor-intensive an effort is made to reduce the work to a minimum by folding the thread bundles like in paper dolls and binding a basic ikat motif (BIM) that will be repeated like in paper dolls when the threads are unfolded for weaving after the dyeing is completed. The thread bundles may be folded around a vertical and/or horizontal axis. The bundles may be covered with wax, as in batik. (However, in making batik, the crafts person applies the resist to the finished cloth rather than to the yarns to be woven.) The warp yarns are then wrapped tightly with thread or some other dye-resistant material with the desired pattern so as to prevent unwanted dye penetration. The procedure is repeated, according to the number of colours required to complete the design. Multiple coloration is common, requiring multiple rounds of tying and dyeing. After the dyeing is finished the bindings are removed and the threads are wound onto the loom as the warp (longitudinal yarns). The threads are adjusted to precisely align the motifs and thin bamboo strips are lashed to the threads to prevent them from tangling or slipping out of alignment during weaving.

 

Some ikat traditions, such as Central Asia's, embrace a blurred aesthetic in the design. Other traditions favour a more precise and more difficult to achieve alignment of the ikat yarns. South American and Indonesian ikats are known for a high degree of warp alignment. Weavers carefully adjust the warp threads when they are placed on the loom so the patterns appear clearly. Thin strips of bamboo are then lashed to the warps to maintain the pattern alignment during weaving.

 

Patterns are visible in the warp threads even before the weft, a plain colored thread, is woven in. Some warp ikat traditions are designed with vertical-axis symmetry or have a "mirror-image" running along their long centre line. That is, whatever pattern or design is woven on the right is duplicated on the left in reverse order about a central warp thread group. Patterns can be created in the vertical, horizontal or diagonal.

 

WEFT IKAT

Weft ikat uses resist-dyeing for the weft yarns. The movement of the weft yarns in the weaving process means precisely delineated patterns are more difficult to achieve. The weft yarn must be adjusted after each passing of the shuttle to preserve the clarity of the patterns.

 

Nevertheless, highly skilled artisans can produce precise weft ikat. Japanese weavers produce very accurate indigo and white weft ikat with small scale motifs in cotton. Weavers in Odisha, India have replicated fine patterns in weft ikat. In Thailand, weavers make silk sarongs depicting birds and complex geometrical designs in seven-colour weft ikat.

 

In some precise weft ikat traditions (Gujarat, India), two artisans weave the cloth: one passes the shuttle and the other adjusts the way the yarn lies in the shed.

 

As the weft is a continuous strand, aberrations or variations in the weaving tension are cumulative. Some weft ikat traditions incorporate this affect into their aesthetic. Patterns become transformed by the weaving process into irregular and erratic designs. Guatemalan ikat is well-noted for its beautiful "blurs."

 

DOUBLE IKAT

Double ikat is created by resist-dyeing both the warp and weft prior to weaving. Some sources use the term double ikat only when the warp and weft patterning overlap to form common, identical motifs. If they do not, the result is referred to as compound ikat.

 

This form of weaving requires the most skill for precise patterns to be woven and is considered the premiere form of ikat. The amount of labour and skill required also make it the most expensive, and many poor quality cloths flood the tourist markets. Indian and Indonesian examples typify highly precise double ikat. Especially prized are the double ikats woven in silk known in India as patola (singular: patolu). These are from Khambat, Gujarat. During the colonial era, Dutch merchants used patola as prestigious trade cloths during the peak of the spice trade.

 

In Indonesia double ikat is only woven in the Bali Aga village of Tenganan. These cloths have high spiritual significance. In Tenganan they are still worn for specific ceremonies. Outside Tenganan, geringsing are treasured as they are purported to have magical powers.

 

The double ikat of Japan is woven in the Okinawa islands and is called tate-yoko gasuri.

 

Pochampally Saree, a variety from a small village in Nalgonda district, Andhra Pradesh, India is known for silk saris woven in the double Ikat.

 

The Puttapaka Saree is made in Puttapaka village, Samsthan Narayanpuram mandal in Nalgonda district, India. It is known for its unique style of silk saris. The symmetric design is over 200 years old. The Ikat is warp-based. The Puttapaka Saree is a double ikat.

 

Before the weaving is done, a manual winding of yarn, called Asu, needs to be performed. This process takes up to five hours per sari and is usually done by the womenfolk, who suffer physical strain through constantly moving their hands back and forth over 9000 times for each sari. In 1999, a young weaver C Mallesham developed a machine which automated Asu, thus developing a technological solution for a decades-old unsolved problem.

 

ŌSHIMA

Ōshima ikat is a uniquely Japanese ikat. In Amami Ōshima, the warp and weft threads are both used as warp to weave stiff fabric, upon which the thread for the ikat weaving is spot-dyed. Then the mats are unravelled and the dyed thread is woven into Ōshima cloth.

 

The Ōshima process is duplicated in Java and Bali, and is reserved for ruling royalty, notably Klungkung and Ubud: most especially the dodot cloth semi-cummerbund of Javanese court attire.

 

OTHER COUNTRIES

CAMBODIA

The Cambodian ikat is a weft ikat woven of silk on a multi-shaft loom with an uneven twill weave, which results in the weft threads showing more prominently on the front of the fabric than the back.

 

By the 19th century, Cambodian ikat was considered among the finest textiles of the world. When the King of Thailand came to the US in 1856, he brought as a gift for President Franklin Pierce fine Cambodian ikat cloth.[18] The most intricately patterned of the Cambodian fabrics are the sampot hol—skirts worn by the women—and the pidans—wall hangings used to decorate the pagoda or the home for special ceremonies.

 

Unfortunately, Cambodian culture suffered massive disruption and destruction during the mid-20th century Indochina wars but most especially during the Khmer Rouge regime. Most weavers were killed and the whole art of Cambodian ikat was in danger of disappearing.

 

Kikuo Morimoto is a prominent pioneer in re-introducing ikat to Cambodia. In 1995, he moved from Japan and located one or two elderly weavers and Khmer Rouge survivors who knew the art and have taught it to a new generation.

 

THAILAND

In Thailand, the local weft ikat type of woven cloth is known as Matmi (also spelled 'Mudmee' or 'Mudmi'). Traditional Mudmi cloth was woven for daily use among the nobility. Other uses included ceremonial costumes. Warp ikat in cotton is also produced by the Karen and Lawa tribal peoples in northern Thailand.

 

This type of cloth is the favourite silk item woven by Khmer people living in southern Isan, mainly in Surin, Sisaket and Buriram provinces.

 

IRAN

In Iran, ikat, known by the name darayee, has been woven in different areas. In Yazd, there are some workshops that produce it. It is said that this kind of cloth historically used to be included in a bride's dowry. In popular culture, there is a quote that states that people who bought this type of cloth were wealthy.

 

LATIN AMERICA

Ikat patterns are common among the Andes peoples, and native people of Argentina, Bolivia, Brazil, Chile, Colombia, Ecuador, Guatemala, Mexico, Peru, and Venezuela. The Mapuche shawl or poncho of the Huaso cowboys of Chile is perhaps the item best known in the West. Wool and cabuya fibre are the most commonly used. India: In India Ikat art is present since thousands of years . Now also some parts of India this Ikat processed cloth like saree and kurtis are much popular . bedsheet, door screen, towels are also much preferred one.

 

The Mexican rebozos can be made from silk, wool or cotton and are frequently ikat dyed. These shawls are seen as a part of the Mexican national identity and most women own at least one.

 

Latin American ikat (Jaspe, as it is known to Maya weavers) textiles are commonly woven on a back-strap loom. Pre-dyed warp threads are a common item in traditional markets- saving the weaver much mess, expense, time and labour. A Latin American innovation which may also be employed elsewhere is to employ a round stick around which warp threads are wrapped in groups, thus allowing more precise control of the desired design The "corte" is the typical wrap-skirt used worn by Guatemalan women.

 

ACCREDITATION

As of 2010, the government of the Republic of Indonesia announced it would pursue UNESCO Intangible Cultural Heritage accreditation for its ikat weaving, along with songket, and gamelan having successfully attained this UNESCO recognition for its wayang, batik and the kris.

 

WIKIPEDIA

For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

 

JUDAEA, Herodians. Agrippa I, with Gaius (Caligula). 37-43 CE. Æ 23mm (11.53 g, 12h). Caesarea Paneas mint. Dated RY 5 (40/1 CE). laureate head of Gaius (Caligula) left, [G]A[I]W KAISARI SEBASTW [GERMANIKW], NOM[ISMA]/BASILE[WS]/AGRIPPA, Germanicus in triumphal quadriga right, holding eagle-tipped scepter; [car decorated with Nike standing right]; LE in exergue. RPC I 4976; Burnett, Coinage 4; Meshorer, p. 93-94 and 116M (same obv. die); SNG ANS 261 (Tiberias; same dies); Hendin 549.

The grandson of Herod I, Agrippa I, so-named in honor of the victor of Actium, spent much of his youth in the Roman imperial court. Popular with the imperial family, including the emperor Tiberius, Agrippa passed much of his time in the home of Antonia Minor, the mother of Germanicus and the future emperor Claudius. There, the boys became great friends, and as an older man, Agrippa became attached to the future emperor Gaius, being appointed governor of the territories of Batanaea and Trachonitis upon Gaius’ accession. Unfortunately contemporary politics placed a significant strain on the relationship between the king and Rome. In AD 39 Agrippa’s uncle, Antipas, was accused of plotting with the Parthians and was exiled. Agrippa’s loyalty gained him his uncle’s forfeited territories. In AD 40 renewed riots between Greeks and Jews broke out in Alexandria, and Gaius, clearly unhappy with his Jewish subjects, provocatively ordered the installation of a statue of himself within the Holy of Holies in Jerusalem. Agrippa, who had been unsuccessfully involved in trying to quell similar riots in Alexandria before, sought to emphasize his loyalty to local Roman officials by striking coinage which commemorated his long-standing friendship with Gaius and, especially, Germanicus. Based on the dupondii struck in honor of the emperor’s father Germanicus, this coin includes the great general riding in his triumphal car in honor of his recovery of the standards lost by Varus, rather than portraying Agrippa himself, an identification emphasized by the specific inclusion of the word NOMISMA in the legend. By avoiding self promotion, Agrippa hoped to successfully navigate the treacherous waters which might result in his own removal from power. For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

  

Photo provided by Greg Siple "Eric Wenden (at left, with shoulder stripes) riding in the August, 1964, National ABLA National Cycllng Championships in New York. He was the Ohio State Junior Champion, having won the title at the state championship in Franklin Park on July 19.

On February 19, 1966, he was killed by a hit-run driver on North High Street. The case remains unsolved."

Living room. With colors like this, you expect this house to have been the scene of a number of unsolved and grisly murders.

   

Just two months after the murder of Anne Stine Geisler (see previous photo), another murder of a woman took place in Copenhagen. At 11.30 in the evening of Tuesday 21 August 1990, two teenage boys hanging around outside an apartment block in Højdevej saw a woman enter this door. She left the door to close by itself and started up the narrow stairway within. But before the door swung shut, a man appeared out of the darkness, pushed his way in and followed her up the stairs.

 

Seconds later, screams rang out from the stairway. Shortly thereafter, the man was seen to emerge from the doorway and run off down the street. He was described as being 25 to 30 years old, 5 ft 11 (180 cm), with short blond wavy hair, a receding hairline and a light coloured moustache.

 

The victim was Anette Just Olesen (inset), an unemployed 28 year old who had an apartment on the second floor of this block. There had been a violent struggle outside the door to her apartment, and she had been stabbed in the back and chest with a knife with an 8 inch (20 cm) blade. She was taken to hospital but died one hour later due to internal bleeding.

 

The police found a palm print at the scene, but despite checking hundreds of people with links to the building, no match was found. Nor was the murder weapon recovered. 22 years later, the case remains unsolved, and the motive unclear.

 

Anette Just Olesen was a lesbian, so it is unlikely that she had any personal connexion with her assailant. Was the motive robbery, or rape, or was it to silence her for something she had seen, or something she knew? Or was it a motiveless, random attack by a deranged individual? Nobody knows.

 

Shortly before she died, Anette managed to say something to the police. Her words were "det er noget kriminelt, det kan vi altid snakke om" (it is something criminal that we can always talk about).

 

What was she referring to, and what did she mean? Like everything else about this case, it is a mystery.

Quinarius 40-41, AV 3.89 g. Laureate bust r. Rev. Victory seated r., holding wreath. C 16. BMC 31. RIC 29. CBN 184. King 3c (this coin).

Of the highest rarity, very few specimens known. For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

 

Glimpses of Daniel ~ from The Garden Island Newspaper

 

From behind, the young man looked just like Daniel. The same skinny build, the same wavy brown hair.

Patricia Bernard Marks spotted him as he caught a cab at the Lihu‘e Airport. She flung herself into traffic to catch up with the man, certain he was her 24-year-old son.

But the face behind the familiar locks wasn’t one she recognized.

As he opened the door to share the taxi, she realized she had been mistaken.

“I said, ‘I’m sorry, I thought you were someone I knew,’” Marks recalled saying on that winter 2005 day.

“He looked so much like Daniel from the back.”

Until this week, Marks had not returned to the island to search for her missing son since he disappeared sometime between Nov. 9 and Nov. 16, 2005. Daniel Joseph Marks had visited Kaua‘i on a whim, with the hope of camping and hiking along Na Pali Coast. He has not been seen by a family member since, but that does not necessarily mean he is dead.

Sightings

Following years of searching with the help of family members, friends, the Kaua‘i Police Department and private investigators, Marks convinced America’s Most Wanted to air her son’s story. After it appeared on June 19, 2010, someone called the program’s staff to report a sighting. The person saw a man matching Daniel’s description with a young blonde in braids.

“He was very dirty and they were sharing an ice cream cone,” Marks said of the report.

Then, after attending a Sunday service at a Lihu‘e church, two more people shared their own sightings of the now 30-year-old man. Several more in Po‘ipu and Kapa‘a swore they had seen Daniel.

Marks said that she, Daniel and his siblings are very close and if he wished to become a hermit, he would have let them know before roughing it in the jungle. He also was of sound mind at the time of his disappearance and planned to attend graduate school in Portland, Ore., in January 2006.

“He wouldn’t inflict this kind of pain on us,” said Marks, a retired social worker.

If that’s the case, where is he?

“I think Daniel’s alive — that’s just intuitive,” Marks said. “I don’t think he’s intentionally missing, either.”

A mother’s theories

The detective who’s handling the case told her there’s no way to know if he’s still on island. But Marks has some theories.

The first, although it may sound like the plot of a movie on the Lifetime channel, involves amnesia.

While in high school in Ohio, another teen assaulted Daniel, giving him a concussion. He lost his memory for a week. Then, while in Eugene, Ore., for a college semester, Daniel fell and struck his head on concrete. It resulted in a year of memory loss.

“It was so bad, he wasn’t sure he’d be able to finish school,” Marks said.

He saw a neurologist, and Daniel, as well as Marks, learned that a lesser head trauma could give him a concussion and longer memory loss.

“He could be walking around this island as a homeless person and not know who he is,” Marks said.

She doubts he suffers from a mental illness or fell from a cliff, as he was a cautious, quiet person. He was last seen one afternoon in November overlooking Waimea Canyon at the second Kalalau lookout on Pihea Trail. Marks said witnesses told her he’d been looking for a safe way into the valley.

Another theory is foul play. Marks fears someone may have killed, kidnapped or otherwise caused Daniel’s disappearance. She said an acquaintance told him about cheap tickets to the island shortly before he left for a series of planned trips.

“I don’t like the way Daniel received the information about coming to this island and I don’t like the fact that there are a number of young men missing who have extremely similar profiles,” Marks said.

County spokeswoman Sarah Blane said the Kaua‘i Police Department considers Daniel’s case — as well as any other unsolved missing person case — active until the person is located.

Whatever the circumstances, Marks said she still has hope that she’ll learn the truth of this more than five-year mystery. The case has been newly assigned to Lt. Danilo Abadilla, whom Marks called courageous and capable. She added that he’s willing to work with other agencies to find Daniel.

“I really think he’s going to see this case from new eyes,” she said.

Knowing what happened to her son would be a relief, Marks said, as she’s spent the past half decade wondering what could have become of her youngest child.

“Nothing is the same,” Marks said. “Daniel is on my mind every single minute.”

Memories of Daniel

He’s on a lot of other people’s minds too.

Kathy Bernard, Marks’ sister, said she remembers her talented nephew best in his youth.

Daniel had bright brown eyes and a slightly freckled nose and cheeks; he loved nature, traveling, organic food and music. He eventually recorded an album called “Emergent” and graduated with a B.A. in music from Antioch College in Yellow Springs, Ohio. He planned to study sustainable ecology at Portland State University, she said.

“Probably the greatest quality of Daniel was his open-mindedness and accepting nature, which allowed him to be nice to everyone,” Bernard recalled in an email to The Garden Island. “This I can honestly say — he was nice to everyone, a kind, quiet, and gentle person.”

Family friend Janice Wimmersberger, whose daughter Megan attended college with Daniel, said friends called him “Fly.”

“He had everything to live for,” Wimmersberger said. “We were all shocked when we later learned he turned up missing.”

She worked with Marks to do Internet searches for Daniel, and learned there are at least six missing people from the Mainland who were last seen on Kaua‘i.

“Losing a child is a horrendous event but to have a child go missing is the worst tragedy,” Wimmersberger said. “There is no closure.”

Bernard and Marks are still hoping for a miracle.

“That we will find him someday, and he will be well, and with us again,” Bernard said.

Anyone with information is asked to call Kaua‘i Police Dispatch at 241-1711 or the Kaua‘i Investigative Services Bureau at 241-1696. They may also contact The National Center for Missing Adults at (602) 749-2000 or visit www.missingadults.org.

 

www.cleveland.com/movies/index.ssf/2008/02/a_young_man_wi...

Gaius (Caligula). AD 37-41. Æ As (11.77 g, 7h). Rome mint. Struck AD 37-38. Bare head left / Vesta seated left, holding patera and scepter. RIC I 38.For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

 

Narasimha (Sanskrit: नरसिंह IAST: Narasiṁha, lit. man-lion), Narasingh, Narsingh and Narasingha in derivative languages is an avatar of the Hindu god Vishnu and one of Hinduism's most popular deities, as evidenced in early epics, iconography, and temple and festival worship for over a millennium.

 

Narasiṁha is often visualised as having a human-like torso and lower body, with a lion-like face and claws. This image is widely worshipped in deity form by a significant number of Vaiṣṇava groups. Vishnu assumed this form on top of Himvat mountain (Harivamsa). He is known primarily as the 'Great Protector' who specifically defends and protects his devotees in times of need. Vishnu is believed to have taken the avatar to destroy the demon king Hiranyakashipu.

 

ETYMOLOGY

The word Narasimha means 'lion-man' which usually means 'half man and half lion'. His other names are:

 

Agnilochana (अग्निलोचन) - the one who has fiery eyes

Bhairavadambara (भैरवडम्बर) - the one who causes terror by roaring

Karala (कराल) - the one who has a wide mouth and projecting teeth

Hiranyakashipudvamsa (हिरण्यकशिपुध्वंस) - the one who killed Hiranyakashipu

Nakhastra (नखास्त्र) - the one for whom nails are his weapons

Sinhavadana (सिंहवदन) - the whose face is of lion

Mrigendra (मृगेन्द्र) - king of animals or lion

 

SCRIPTURAL SOURCES

There are references to Narasiṁha in a variety of Purāṇas, with 17 different versions of the main narrative. The Bhagavata Purāṇa (Canto 7), Agni Purāṇa (4.2-3), Brahmāṇḍa Purāṇa(2.5.3-29), Vayu Purāṇa (67.61-66), Harivaṁśa (41 & 3.41-47), Brahma-Purāṇa (213.44-79), Viṣṇudharmottara Purāṇa(1.54), Kūrma Purāṇa (1.15.18-72), Matsya Purāṇa(161-163), Padma Purāṇa(Uttara-khaṇḍa 5.42), Śiva Purāṇa (2.5.43 & 3.10-12), Liṅga Purāṇa (1.95-96), Skanda Purāṇa 7 (2.18.60-130) and Viṣṇu Purāṇa (1.16-20) all contain depictions of the Narasiṁha Avatāra. There is also a short reference in the Mahābhārata (3.272.56-60) and a Gopāla Tapani Upaniṣad (Narasiṁha tapani Upaniṣad), earliest of Vaiṣṇava Upaniṣads named in reference to him.

 

REFERENCES FROM VEDAS

The Ṛg Veda contains an epithet that has been attributed to Narasiṁha. The half-man, half-lion avatāra is described as:

 

like some wild beast, dread, prowling, mountain-roaming.

 

Source: (RV.I 154.2a).

 

There is an allusion to a Namuci story in RV.VIII 14.13:

 

With waters' foam you tore off, Indra, the head of Namuci, subduing all contending hosts.

 

This short reference is believed to have culminated in the full puranic story of Narasiṁha.

 

LORD NARASIMHA AND PRAHLADA

Bhagavata Purāṇa describes that in his previous avatar as Varāha, Viṣṇu killed the asura Hiraṇayakṣa. The younger brother of Hirṇayakṣa, Hiraṇyakaśipu wanted revenge on Viṣṇu and his followers. He undertook many years of austere penance to take revenge on Viṣṇu: Brahma thus offers the demon a boon and Hiraṇyakaśipu asks for immortality. Brahma tells him this is not possible, but that he could bind the death of Hiraṇyakaśipu with conditions. Hiraṇyakaśipu agreed:

 

O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you.

 

Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any weapon, nor by any human being or animal.

Grant me that I not meet death from any entity, living or nonliving created by you. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.

 

Brahma said,

Tathāstu (so be it)

 

and vanished. Hiraṇyakaśipu was happy thinking that he had won over death.

 

One day while Hiraṇyakaśipu performed austerities at Mandarācala Mountain, his home was attacked by Indra and the other devatās. At this point the Devarṣi (divine sage) Nārada intervenes to protect Kayādu, whom he describes as sinless. Following this event, Nārada takes Kayādu into his care and while under the guidance of Nārada, her unborn child (Hiraṇyakaśipu's son) Prahālada, becomes affected by the transcendental instructions of the sage even at such a young stage of development. Thus, Prahlāda later begins to show symptoms of this earlier training by Nārada, gradually becoming recognised as a devoted follower of Viṣṇu, much to his father's disappointment.

 

Hiraṇyakaśipu furious at the devotion of his son to Viṣṇu, as the god had killed his brother. Finally, he decides to commit filicide. but each time he attempts to kill the boy, Prahlāda is protected by Viṣṇu's mystical power. When asked, Prahlāda refuses to acknowledge his father as the supreme lord of the universe and claims that Viṣṇu is all-pervading and omnipresent.

 

Hiraṇyakaśipu points to a nearby pillar and asks if 'his Viṣṇu' is in it and says to his son Prahlāda:

O most unfortunate Prahlāda, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?

 

Prahlāda then answers,

He was, He is and He will be.

 

In an alternate version of the story, Prahlāda answers,

He is in pillars, and he is in the smallest twig.

 

Hiraṇyakaśipu, unable to control his anger, smashes the pillar with his mace, and following a tumultuous sound, Viṣṇu in the form of Narasiṁha appears from it and moves to attack Hiraṇyakaśipu. in defence of Prahlāda. In order to kill Hiraṇyakaśipu and not upset the boon given by Brahma, the form of Narasiṁha is chosen. Hiraṇyakaśipu can not be killed by human, deva or animal. Narasiṁha is neither one of these as he is a form of Viṣṇu incarnate as a part-human, part-animal. He comes upon Hiraṇyakaśipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his thighs (neither earth nor space). Using his sharp fingernails (neither animate nor inanimate) as weapons, he disembowels and kills the demon.

 

Kūrma Purāṇa describes the preceding battle between the Puruṣa and demonic forces in which he escapes a powerful weapon called Paśupāta and it describes how Prahlāda's brothers headed by Anuhrāda and thousands of other demons were led to the valley of death (yamalayam) by the lion produced from the body of man-lion avatar. The same episode occurs in the Matsya Purāṇa 179, several chapters after its version of the Narasiṁha advent.

 

It is said that even after killing Hiraṇyakaśipu, none of the present demigods are able to calm Narasiṁha's wrath.So the demigods requested Prahlada to calm down the Lord,and Narasimha,who had assumed the all-powerful form of Gandaberunda returned to more benevolent form after that. In other stories,all the gods and goddesses call his consort, Lakṣmī, who assumes the form of Pratyangira and pacifies the Lord. According to a few scriptures, at the request of Brahma, Shiva took the form of Sharabha and successfully pacified him. Before parting, Narasiṁha rewards the wise Prahlāda by crowning him as the king.

 

NARASIMHA AND ADI SANKARA

Narasiṁha is also a protector of his devotees in times of danger. Near Śrī Śailaṁ, there is a forest called Hatakeśvanam, that no man enters. Śaṅkarācārya entered this place and did penance for many days. During this time, a Kāpālika, by name Kirakashan appeared before him.

 

He told Śrī Śaṅkara that he should give his body as a human-sacrifice to Kālī. Śaṅkara happily agreed. His disciples were shocked to hear this and pleaded with Śaṅkara to change his mind, but he refused to do so saying that it was an honor to give up his body as a sacrifice for Kālī and one must not lament such things. The Kāpālika arranged a fire for the sacrifice and Śaṅkara sat beside it. Just as he lifted his axe to severe the head of Śaṅkara, Viṣṇu as Narasiṁha entered the body of the disciple of Śaṅkarācārya and Narasiṁha devotee, Padmapada. He then fought the Kāpālika, slayed him and freed the forest of Kapalikas. Ādi Śaṅkara composed the powerful Lakṣmī-Narasiṁha Karāvalambaṁ Stotram at the very spot in front of Lord Narasiṁha.

 

MODE OF WORSHIP

Due to the nature of Narasiṁha's form (divine anger), it is essential that worship be given with a very high level of attention compared to other deities. In many temples only lifelong celibates (Brahmācārya) will be able to have the chance to serve as priests to perform the daily puja. Forms where Narasiṁha appears sitting in a yogic posture, or with the goddess Lakṣmī are the exception to this rule, as Narasiṁha is taken as being more relaxed in both of these instances compared to his form when first emerging from the pillar to protect Prahlāda.

 

PRAYERS

A number of prayers have been written in dedication to Narasiṁha avatāra. These include:

 

The Narasiṁha Mahā-Mantra

Narasiṁha Praṇāma Prayer

Daśāvatāra Stotra by Jayadeva

Kāmaśikha Aṣṭakam by Vedānta Deśika

Divya Prabandham 2954

Sri Lakshmi Narasimha Karavalamba Stotram by Sri Adi Sankara

 

THE NARASIMHA MAHA-MANTRA

oṁ hrīṁ kṣauṁ

ugraṁ viraṁ mahāviṣṇuṁ

jvalantaṁ sarvatomukham ।

nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ

mṛtyormṛtyuṁ namāmyaham ॥

 

O' Angry and brave Mahā-Viṣṇu, your heat and fire permeate everywhere. O Lord Narasiṁha, you are everywhere. You are the death of death and I surrender to You.

 

NARASIMHA PRANAMA PRAYER

namaste narasiṁhāya,

prahlādahlāda-dāyine,

hiraṇyakaśipor vakṣaḥ,

śilā-ṭaṅka nakhālaye

 

I offer my obeisances to Lord Narasiṁha, who gives joy to Prahlāda Mahārāja and whose nails are like chisels on the stone like chest of the demon Hiraṇyakaśipu.

 

ito nṛsiṁhaḥ parato nṛsiṁho,

yato yato yāmi tato nṛsiṁhaḥ,

bahir nṛsiṁho hṛdaye nṛsiṁho,

nṛsiṁhaṁ ādiṁ śaraṇaṁ prapadye

 

Lord Nṛsiṁha is here and also there. Wherever I go Lord Narasiṁha is there. He is in the heart and is outside as well. I surrender to Lord Narasiṁha, the origin of all things and the supreme refuge.

 

DASAVATARA STOTRA BY JAYADEVA

tava kara-kamala-vare nakham adbhuta-śrṅgaṁ,

dalita-hiraṇyakaśipu-tanu-bhṛṅgam,

keśava dhṛta-narahari-rūpa jaya jagadiśa hare

 

O Keśava! O Lord of the universe. O Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one's fingernails, so in the same way the body of the wasp-like demon Hiraṇyakaśipu has been ripped apart by the wonderful pointed nails on your beautiful lotus hands. (from the Daśāvatāra-stotra composed by Jayadeva)

 

KAMASIKHA ASTAKAM BY VEDANTA DESIKA

tvayi rakṣati rakṣakaiḥ kimanyaiḥ,

tvayi cārakṣāti rakṣākaiḥ kimanyaiḥ ।

iti niścita dhīḥ śrayāmi nityaṁ,

nṛhare vegavatī taṭāśrayaṁ tvam ॥8॥

 

O Kāmaśikhā Narasiṁha! you are sarva śakthan. When you are resolved to protect some one, where is the need to seek the protection of anyone else? When you are resolved not to protect some one, which other person is capable of protecting us?. There is no one. Knowing this fundamental truth, I have resolved to offer my śaraṇāgatī at your lotus feet alone that rest at the banks of Vegavatī river.

 

DIVYA PRABANDHAM 2954

āḍi āḍi agam karaindhu isai

pāḍip pāḍik kaṇṇīr malgi engum

nāḍi nāḍi narasingā endru,

vāḍi vāḍum ivvāl nuthale!

 

I will dance and melt for you, within my heart, to see you, I will sing in praise of you with tears in joy, I will search for Narasiṁha and I am a householder who still searches to reach you (to attain Salvation).

 

SYMBOLISM

Narasiṁha indicates God's omnipresence and the lesson is that God is everywhere. For more information, see Vaishnav Theology.

 

Narasiṁha demonstrates God's willingness and ability to come to the aid of His devotees, no matter how difficult or impossible the circumstances may appear to be.

 

Prahlāda's devotion indicates that pure devotion is not one of birthright but of character. Prahlāda, although born an asura, demonstrated the greatest bhakti to God, and endured much, without losing faith.

 

Narasiṁha is known by the epithet Mṛga-Śarīra in Sanskrit which translates to Animal-Man. From a philosophical perspective. Narasiṁha is the very icon of Vaiṣṇavism, where jñāna (knowledge) and Bhakti are important as opposed to Advaita, which has no room for Bhakti, as the object to be worshipped and the worshipper do not exist. As according to Advaita or Māyāvāda, the jīva is Paramātma.

 

SIGNIFICANCE

In South Indian art – sculptures, bronzes and paintings – Viṣṇu's incarnation as Narasiṁha is one of the most chosen themes and amongst [[Avatar]|Avatāra]]s perhaps next only to Rāma and Kṛṣṇa in popularity.

 

Lord Narasiṁha also appears as one of Hanuman's 5 faces, who is a significant character in the Rāmāyaṇa as Lord (Rāma's) devotee.

  

FORMS OF NARASIMHA

There are several forms of Narasiṁha, but 9 main ones collectively known as Nava-narasiṁha:

 

Ugra-narasiṁha

Kroddha-narasiṁha

Vīra-narasiṁha

Vilamba-narasiṁha

Kopa-narasiṁha

Yoga-narasiṁha

Aghora-narasiṁha

Sudarśana-narasiṁha

Lakṣmī-narasiṁha

 

In Ahobilam, Andhra Pradesh, the nine forms are as follows:

Chātra-vata-narasiṁha (seated under a banyan tree)

Yogānanda-narasiṁha (who blessed Lord Brahma)

Karañja-narasiṁha

Uha-narasiṁha

Ugra-narasiṁha

Krodha-narasiṁha

Malola-narasiṁha (With Lakṣmī on His lap)

Jvālā-narasiṁha (an eight armed form rushing out of the pillar)

Pavana-narasiṁha (who blessed the sage Bharadvaja)

 

Forms from Prahlad story:

 

Stambha-narasiṁha (coming out of the pillar)

Svayam-narasiṁha (manifesting on His own)

Grahaṇa-narasiṁha (catching hold of the demon)

Vidāraṇa-narasiṁha (ripping open of the belly of the demon)

Saṁhāra-narasiṁha (killing the demon)

 

The following three refer to His ferocious aspect:

 

Ghora-narasiṁha

Ugra-narasiṁha

Candā-narasiṁha

 

OTHERS

Pañcamukha-Hanumān-narasiṁha, (appears as one of Śrī Hanuman's five faces.)

Pṛthvī-narasiṁha, Vayu-narasiṁha, Ākāśa-narasiṁha, Jvalana-narasiṁha, and

Amṛta-narasiṁha, (representing the five elements)

Jvālā-narasiṁha (with a flame-like mane)

Lakṣmī-narasiṁha (where Lakṣmī pacifies Him)

Prasāda/Prahlāda-varadā-narasiṁha (His benign aspect of protecting Prahlad)

Chatrā-narasiṁha (seated under a parasol of a five-hooded serpent)

Yoga-narasiṁha or Yogeśvara-narasiṁha (in meditation)

Āveśa-narasiṁha (a frenzied form)

Aṭṭahasa-narasiṁha (a form that roars horribly and majestically strides across to destroy evil)

Cakra-narasiṁha, (with only a discus in hand)

Viṣṇu-narasiṁha, Brahma-narasiṁha and Rudra-narasiṁha

Puṣṭi narasiṁha, (worshipped for overcoming evil influences)

 

EARLY IMAGES

In Andhra Pradesh, a panel dating to third-fourth century AD shows a full theriomorphic squatting lion with two extra human arms behind his shoulders holding Vaiṣṇava emblems. This lion, flanked by five heroes (vīra), often has been identified as an early depiction of Narasiṁha. Standing cult images of Narasiṁha from the early Gupta period, survive from temples at Tigowa and Eran. These sculptures are two-armed, long maned, frontal, wearing only a lower garment, and with no demon-figure of Hiraṇyakaśipu. Images representing the narrative of Narasiṁha slaying the demon Hiraṇyakaśipu survive from slightly later Gupta-period temples: one at Madhia and one from a temple-doorway now set into the Kūrma-maṭha at Nachna, both dated to the late fifth or early sixth century A.D.

 

An image of Narasiṁha supposedly dating to second-third century AD sculpted at Mathura was acquired by the Philadelphia Museum of Art in 1987. It was described by Stella Kramrisch, the former Philadelphia Museum of Art's Indian curator, as "perhaps the earliest image of Narasiṁha as yet known". This figure depicts a furled brow, fangs, and lolling tongue similar to later images of Narasiṁha, but the idol's robe, simplicity, and stance set it apart. On Narasiṁha's chest under his upper garment appears the suggestion of an amulet, which Stella Kramrisch associated with Visnu's cognizance, the Kauṣtubha jewel. This upper garment flows over both shoulders; but below Hiranyakasipu, the demon-figure placed horizontally across Narasiṁha's body, a twisted waist-band suggests a separate garment covering the legs. The demon's hair streams behind him, cushioning his head against the man-lion's right knee. He wears a simple single strand of beads. His body seems relaxed, even pliant. His face is calm, with a slight suggestion of a smile. His eyes stare adoringly up at the face of Viṣṇu. There is little tension in this figure's legs or feet, even as Narasiṁha gently disembowels him. His innards spill along his right side. As the Matsya purana describes it, Narasiṁha ripped "apart the mighty Daitya chief as a plaiter of straw mats shreds his reeds". Based on the Gandhara-style of robe worn by the idol, Michael Meiste altered the date of the image to fourth century AD.

 

Deborah Soifer, a scholar who worked on texts in relation to Narasiṁha, believes that "the traits basic to Viṣṇu in the Veda remain central to Viṣṇu in his avataras" and points out, however, that:

 

we have virtually no precursors in the Vedic material for the figure of a man-lion, and only one phrase that simply does not rule out the possibility of a violent side to the benign Viṣṇu.

 

Soifer speaks of the enigma of Viṣṇu's Narasiṁha avatāra and comments that how the myth arrived at its rudimentary form [first recorded in the Mahābhārata], and where the figure of the man-lion came from remain unsolved mysteries.

 

An image of Narasiṁha, dating to the 9th century, was found on the northern slope of Mount Ijo, at Prambanan, Indonesia. Images of Trivikrama and Varāha avatāras were also found at Prambanan, Indonesia. Viṣṇu and His avatāra images follow iconographic peculiarities characteristic of the art of central Java. This includes physiognomy of central Java, an exaggerated volume of garment, and some elaboration of the jewelry. This decorative scheme once formulated became, with very little modification, an accepted norm for sculptures throughout the Central Javanese period (circa 730–930 A.D.). Despite the iconographic peculiarities, the stylistic antecedents of the Java sculptures can be traced back to Indian carvings as the Chalukya and Pallava images of the 6th–7th centuries AD.

 

CULTURAL TRADITION OF PROCESSION (SRI NRSIMHA YATRA)

In Rājopadhyāya Brahmins of Nepal, there is a tradition of celebrating the procession ceremony of the deity Narasiṁha avatar, in Lalitpur district of the Kathmandu Valley in Nepal. The Lunar fifth day of the waning phase of the moon, in the holy Soli-lunar Śrāvaṇa month i.e. on Śrāvaṇa Kṛṣṇa Pañcamī of the Hindu Lunar Calendar is marked as auspicious day for the religious procession, Nṛsiṁha Yātrā. This tradition of the holy procession has been held for more than a hundred years. This is one of the typical traditions of the Rājopadhyāya Bramhins, the Hindu Bramhans of the locality.

 

In this Nṛsiṁha Yātrā, each year one male member of the Rājopadhyāya community gets the chance to be the organizer each year in that particular day. He gets his turn according to the sequence in their record, where the names of Rājopadhyāya bramhins are registered when a brahmāṇa lad is eligible to be called as a Bramhan.

 

WIKIPEDIA

The Theft

 

In the early morning hours of March 18, 1990, a pair of thieves disguised as police officers entered the Gardner Museum and stole 13 works of art by world-renowned artists such as Rembrandt, Vermeer, Manet, and Degas. The works, including Rembrandt’s Christ in the Storm on the Sea of Galilee (his only known seascape) and Vermeer’s The Concert, are worth more than $500 million. This remains the biggest unsolved art theft in world history.

 

There is a $10 million reward for information leading to the recovery of the works.

 

The frames are what's left of missing Rembrandt's and other works of art.

Ikat, or ikkat, is a dyeing technique used to pattern textiles that employs resist dyeing on the yarns prior to dyeing and weaving the fabric.

 

In ikat the resist is formed by binding individual yarns or bundles of yarns with a tight wrapping applied in the desired pattern. The yarns are then dyed. The bindings may then be altered to create a new pattern and the yarns dyed again with another colour. This process may be repeated multiple times to produce elaborate, multicolored patterns. When the dyeing is finished all the bindings are removed and the yarns are woven into cloth. In other resist-dyeing techniques such as tie-dye and batik the resist is applied to the woven cloth, whereas in ikat the resist is applied to the yarns before they are woven into cloth. Because the surface design is created in the yarns rather than on the finished cloth, in ikat both fabric faces are patterned.

 

A characteristic of ikat textiles is an apparent "blurriness" to the design. The blurriness is a result of the extreme difficulty the weaver has lining up the dyed yarns so that the pattern comes out perfectly in the finished cloth. The blurriness can be reduced by using finer yarns or by the skill of the craftsperson. Ikats with little blurriness, multiple colours and complicated patterns are more difficult to create and therefore often more expensive. However, the blurriness that is so characteristic of ikat is often prized by textile collectors.

 

Ikat is produced in many traditional textile centres around the world, from India to Central Asia, Southeast Asia, Japan (where it is called "kasuri"), Africa and Latin America. Double ikats - in which both the warp and weft yarns are tied and dyed before being woven into a single textile - are relatively rare because of the intensive skilled labour required to produce them. They are produced in Okinawa islands of Japan, the village of Tenganan in Indonesia, and the villages of Puttapaka and Bhoodan Pochampally in Telangana and Gujarat in India.

 

TYPES

In warp ikat it is only the warp yarns that are dyed using the ikat technique. The weft yarns are dyed a solid colour. The ikat pattern is clearly visible in the warp yarns wound onto the loom even before the weft is woven in. Warp ikat is, amongst others, produced in Indonesia; more specifically in Kalimantan, Sulawesi, and Sumatra by respectively the Dayaks, Torajans and Bataks.

 

In weft ikat it is the weaving or weft yarn that carries the dyed patterns. Therefore, the pattern only appears as the weaving proceeds. Weft ikats are much slower to weave than warp ikat because the weft yarns must be carefully adjusted after each passing of the shuttle to maintain the clarity of the design.

 

Double Ikat is a technique in which both warp and the weft are resist-dyed prior to weaving. Obviously it is the most difficult to make and the most expensive. ouble ikat is only produced in three countries: India, Japan and Indonesia. The double ikat made in Patan, Gujarat in India is the most complicated. Called "patola," it is made using fine silk yarns and many colours. It may be patterned with a small motif that is repeated many times across the length of a six-meter sari. Sometimes the Patan double ikat is pictorial with no repeats across its length. That is, each small design element in each colour was individually tied in the warp and weft yarns. It's an extraordinary achievement in the textile arts. These much sought after textiles were traded by the Dutch East Indies company for exclusive spice trading rights with the sultanates of Indonesia. The double ikat woven in the small Bali Aga village, Tenganan in east Bali in Indonesia reflects the influence of these prized textiles. Some of the Tenganan double ikat motifs are taken directly from the patola tradition. In India double ikat is also woven in Puttapaka, Nalgonda District and is called Puttapaka Saree. In Japan, double ikat is woven in the Okinawa islands where it is called tate-yoko gasuri.

 

ETYMOLOGY

Ikat is an Indonesian language word, which depending on context, can be the nouns: cord, thread, knot and the finished ikat fabric as well as the verbs "to tie" or "to bind". It has a direct etymological relation to Javanese language of the same word. Thus, the name of the finished ikat woven fabric originates from the tali (threads, ropes) being ikat (tied, bound, knotted) before they are being put in celupan (dyed by way of dipping), then berjalin (woven, intertwined) resulting in a berjalin ikat- reduced to ikat.

 

The introduction of the term ikat into European language is attributed to Rouffaer. Ikat is now a generic English loanword used to describe the process and the cloth itself regardless of where the fabric was produced or how it is patterned.

 

In Indonesian the plural of ikat remains ikat. However, in English a suffix plural 's' is commonly added, as in ikats. This is true in other some other languages. All are correct.

 

DISTRIBUTION

Ikat is a weaving style common to many world cultures. It is probably one of the oldest forms of textile decoration. However, it is most prevalent in Indonesia, India and Japan. In Central and South America, ikat is still common in Argentina, Bolivia, Ecuador, Guatemala and Mexico.

 

In the 19th century, the Silk Road desert oases of Bukhara, Samarkand, Hotan and Kashgar (in what is now Uzbekistan and Xinjiang in Central Asia) were famous for their fine silk Uzbek/Uyghur ikat.

 

India, Japan, Indonesia and many other Southeast Asian nations including Cambodia, Myanmar, Philippines and Thailand have weaving cultures with long histories of ikat production.

 

Double ikat weaving is still found in India, Japan and Indonesia. In Indonesia, it is still woven in Bali, Java, Kalimantan or Borneo and Sumatra.

 

HISTORY

As textiles do not last well through history, scholars have so far been unable to determine where the technique of ikat originated. Nevertheless, some parts of Asia demonstrates strong ikat traditions which suggest its possible origin; they are Maritime Southeast Asia, Indian subcontinent and Central Asia. However, it probably developed in several different locations independently, since ikat was known to be produced in several pre-Columbian Central and South American cultures.

 

The term "ikat" has Indonesian origin, and it was introduced into European textile vocabulary back in early 20th century, when the Dutch scholars begin to study the rich textile traditions of East Indies archipelago (today Indonesia).

 

Uyghurs call it atlas (in IPA [ɛtlɛs]) and use it only for woman's clothing. The historical record indicates that there were 27 types of atlas during Qing occupation. Now there are only four types of Uyghur atlas remaining: Qara-atlas (Darayi, black ikat used for older women's clothing), Khoja'e-atlas (yellow, blue, purple ikat used for married women), Qizil-atlas (red ikat used for girls) and Yarkant-atlas (Khan-atlas). Yarkant-atlas has more diverse styles; during Yarkant Khanate (16th century), there ten different styles of Yarkant-atlas.

 

PRODUCTION

WARP IKAT

Ikat created by dyeing the warp are simpler to make than either weft ikat or double ikat. First the yarns - cotton, silk, wool or other fibres - are wound onto a frame. Then they are tied into bundles. The bundles may be covered with wax, as in batik. (However, in making batik, the craftsperson applies the resist to the finished cloth rather than to the yarns to be woven.) The warp yarns are then wrapped tightly with thread or some other dye-resistant material to prevent unwanted dye permeation. The procedure is repeated, depending on the number of colours required to complete the design. Multiple coloration is common, requiring multiple rounds of tying and dyeing. The newly dyed and thoroughly washed bundles are wound onto the loom to produce the warp (longitudinal yarns). Warp threads are adjusted for the desired alignment for precise motifs.

 

Some ikat traditions, such as Central Asia's, embrace a blurred aesthetic in the design. Other traditions favour a more precise and more difficult to achieve refinement in the placement of the ikat yarns. South American and Indonesian ikat are known for a high degree of warp alignment. Weavers must adjust the warp repeatedly to maintain pattern alignment.

 

Patterns result from a combination of the warp dye and the weft thread colour. Some warp ikat traditions are designed with vertical-axis symmetry or have a "mirror-image" running along their long centre line. That is, whatever pattern or design is woven on the right is duplicated on the left in reverse order about a central warp thread group. Patterns can be created in the vertical, horizontal or diagonal.

 

WEFT IKAT

Weft ikat uses resist-dyeing for the weft yarns. The movement of the weft yarns in the weaving process means precisely delineated patterns are more difficult to weave. The weft yarn must be adjusted after each passing of the shuttle to preserve the pattern.

 

Nevertheless, highly skilled artisans can produce precise weft ikat. Japanese weavers produce very accurate indigo and white weft ikat with small scale motifs in cotton. Weavers in Odisha, India have replicated fine Urdu script in weft ikat. In Thailand, weavers make very fine silk sarongs depicting birds and complex geometrical designs in seven colour weft ikat.

 

In some precise weft ikat traditions (Gujarat, India), two artisans weave the cloth: one passes the shuttle and the other adjusts the way the yarn lies in the shed.

 

As the weft is commonly a continuous strand, aberrations or variation in coloration are cumulative. Some weft ikat traditions incorporate this affect into their aesthetic. Patterns become transformed by the weaving process into irregular and erratic designs. Guatemalan ikat is well-noted for its beautiful "blurs."

 

DOUBLE IKAT

Double Ikat is created by resist-dyeing both the warp and weft prior to weaving.This form of weaving requires the most skill for precise patterns to be woven and is considered the premiere form of ikat. The amount of labour and skill required also make it the most expensive, and many poor quality cloths flood the tourist markets. Indian and Indonesian examples typify highly precise double ikat. Especially prized are the double ikats woven in silk known in India as patola (singular: patolu). These are from Gujarat (Cambay). During the colonial era, Dutch merchants used patola as prestigious trade cloths during the peak of the spice trade.

 

In Indonesia double ikat is only woven in the Bali Aga village of Tenganan. These cloths have high spiritual significance. In Tenganan they are still worn for specific ceremonies. Outside Tenganan, geringsing are treasured as they are purported to have magical powers.

 

The double ikat of Japan is woven in the Okinawa islands and is called tate-yoko gasuri.

 

Pochampally Sari, a variety from a small village in Nalgonda district, Andhra Pradesh, India is known for silk saris woven in the double Ikat.

 

The Puttapaka Saree is made in Puttapaka village, Samsthan Narayanpuram mandal in Nalgonda district, India. It is known for its unique style of silk saris. The symmetric design is over 200 years old. The Ikat is warp-based. The Puttapaka Saree is a double ikat.

 

Before the weaving is done, a manual winding of yarn, called Asu, needs to be performed. This process takes up to 5 hours per sari and is usually done by the womenfolk, who suffer physical strain through constantly moving their hands back and forth over 9000 times for each sari. In 1999, a young weaver C Mallesham developed a machine which automated Asu, thus developing a technological solution for a decades-old unsolved problem.

 

OSHIMA

Oshima ikat is a uniquely Japanese ikat. In Oshima, the warp and weft threads are both used as warp to weave stiff fabric, upon which the thread for the ikat weaving is spot-dyed. Then the mats are unravelled and the dyed thread is woven into oshima cloth.

 

The Oshima process is duplicated in Java and Bali, and is reserved for ruling royalty, notably Klungkung and Ubud: most especially the dodot cloth semi-cummerbund of Javanese court attire.

 

OTHER COUNTRIES

CAMBODIA

The Cambodian ikat is a weft ikat woven of silk on a multi-shaft loom with an uneven twill weave, which results in the weft threads showing more prominently on the front of the fabric than the back.

 

By the 19th century, Cambodian ikat was considered among the finest textiles of the world. When the King of Thailand came to the US in 1856, he brought as a gift for President Franklin Pierce fine Cambodian ikat cloth. The most intricately patterned of the Cambodian fabrics are the sampot hol - skirts worn by the women - and the pidans - wall hangings used to decorate the pagoda or the home for special ceremonies.

 

Unfortunately, Cambodian culture suffered massive disruption and destruction during the mid-20th century Indochina wars but most especially during the Khmer Rouge regime. Most weavers were killed and the whole art of Cambodian ikat was in danger of disappearing.

 

Kikuo Morimoto is a prominent pioneer in re-introducing ikat to Cambodia. In 1995, he moved from Japan and located one or two old lady weavers and Khmer Rouge survivors who knew the art and have taught it to a new generation.

 

THAILAND

In Thailand, the local weft ikat type of woven cloth is known as Matmi (also spelled 'Mudmee' or 'Mudmi'). Traditional Mudmi cloth was woven for daily use among the nobility. Other uses included ceremonial costumes. Warp ikat in cotton is also produced by the Karen and Lawa tribal peoples in northern Thailand.

 

This type of cloth is the favourite silk item woven by ethnic Khmer people living in southern Isaan, mainly in Surin, Sisaket and Buriram.

 

LATIN AMERICA

Ikat patterns are common among the Andes peoples, and native people of Argentina, Bolivia, Brazil, Chile, Colombia, Ecuador, Guatemala, Mexico, Peru, and Venezuela. The Mapuche shawl or poncho of the Huaso cowboys of Chile is perhaps the item best known in the West. Wool and cabuya fibre are the most commonly used.

 

The Mexican rebozos can be made from silk, wool or cotton and are frequently ikat dyed. These shawls are seen as a part of the Mexican national identity and most women own at least one.

 

Latin American ikat (Jaspe, as it is known to Maya weavers) textiles are commonly woven on a back-strap loom. Pre-dyed warp threads are a common item in traditional markets- saving the weaver much mess, expense, time and labour. A Latin American innovation which may also be employed elsewhere is to employ a round stick around which warp threads are wrapped in groups, thus allowing more precise control of the desired design. The "corte" is the typical wrap skirt used worn by Guatemalan women.

 

ACCREDITATION

As of 2010, the government of the Republic of Indonesia announced it would pursue UNESCO Intangible Cultural Heritage accreditation for its ikat weaving, along with songket, and gamelan having successfully attained this UNESCO recognition for its wayang, batik and the kris.

 

WIKIPEDIA

Lost Girls -- "One late spring evening in 2010, Shannan Gilbert, after running through the oceanfront community of Oak Beach screaming for her life, went missing. No one who had heard of her disappearance thought much about what had happened to the twenty-four-year-old: she was a Craigslist prostitute who had been fleeing a scene—of what, no one could be sure. The Suffolk County Police, too, seemed to have paid little attention—until seven months later, when an unexpected discovery in a bramble alongside a nearby highway turned up four bodies, all evenly spaced, all wrapped in burlap. But none of them Shannan's.

There was Maureen Brainard-Barnes, last seen at Penn Station in Manhattan three years earlier, and Melissa Barthelemy, last seen in the Bronx in 2009. There was Megan Waterman, last seen leaving a hotel in Hauppage, Long Island, just a month after Shannan's disappearance in 2010, and Amber Lynn Costello, last seen leaving a house in West Babylon a few months later that same year. Like Shannan, all four women were petite and in their twenties, they all came from out of town to work as escorts, and they all advertised on Craigslist and its competitor, Backpage...Lost Girls is a portrait not just of five women, but of unsolved murder in an idyllic part of America, of the underside of the Internet, and of the secrets we keep without admitting to ourselves that we keep them." -- from www.barnesandnoble.com

 

This was a very hard book to read because I knew one of the victims personally. I grew up in the same area as Melissa Barthelemy and we were friends as kids. I wanted to read this book to make sure that it did justice to Melissa and wasn't just another "the victims deserved what they got" hackjob like stories about similar deaths often are. I was happily surprised at first when the author showed definite compassion for the victims...and then unpleasantly surprised when he began to describe where Melissa came from. He made it sound as though Melissa grew up in the worst place in the world -- a lonely little girl wandering through a neighborhood of gang members and out-of-work hoodlums. Granted that area of Buffalo was/is far from the best, but Kolker's belief that children in the area were the lazy spawn of out of work union workers and had no interest in educating themselves, is completely untrue. Melissa's background information made it sound as though she had no chance at success growing up there, something that hasn't proven true for many of the other kids who grew up there. Other "facts" of her life detailed in the book are partially or completely untrue as well. Knowing what I know about Melissa's family and her early years from firsthand experience makes me feel that the decisions she made as an adult were far more influenced by the issues at home than by the demographics of her neighborhood environment. I'm not sure if the inaccuracies stem from Melissa's family or from Kolker himself. I didn't know the other victims personally so I can't comment on what was said about them. But it seemed to me that Kloker has tried to make the the victims seem even more eerily similar than they already were by cramming them into a narrow vision of "family issues + horrible neighborhood = life as victim". I wish it were as simple as that, but from my own childhood experiences, I know that isn't true.

 

Lost Girls -- Started: Aug. 23, 2013 Finished: Aug. 26, 2013

 

25 Book Challenge 2013 Book #77

If you visit the church, it is best to use a pair of binoculars to view the detail of the east and west windows. With the photograph, you'll need to zoom in to see the detail. I've tried to use as much resolution as I could by framing as much of the entire window within the frame of the photograph, unlike as I normally do, taking a fairly wide shot and then cropping and hoping for the best. I'll come back again and photograph separate parts of this window, particularly the central panel featuring the depiction of Christ and the three unidentified figures above.

 

At the very apex of the window is the symbolic representation of the Holy Trinity in Latin indicating The Father, The Son and The Holy Spirit, represented by three circles connected by an outer ring to which the others are joined. 'DEUS' means God, 'PATER' is Father, 'FILIUS' is Son and SCTS SPTS signifies Sanctus Spiritus or The Holy Spirit.

 

Beneath the Trinity emblem is an area of decoration with a Dove trefoil in the centre. The downward flight represents the descent of The Holy Spirit. To the right of the Dove trefoil is the embellished monogram 'IHS' meaning Jesu, Hominum Salvator or Jesus Saviour of Mankind. The letters to the left of the Dove are an unsolved mystery – it has been suggested they might be the Greek letters 'Alpha' and 'Omega'. Meaning the first and the last?

 

Immediately below and to the left of the Dove is the first of four 'quarters' representing scenes from the New Testament. This shows the raising of Lazarus with Christ pointing upwards as though in the act of ordering him out of the box in which he is sitting.

 

The scene top right of this section shows Christ healing a young man or boy by placing his hand over his eyes.

 

At bottom left of this section is a portrayal of an unknown character with flames of fire on his head and four other figures with red flames on their heads too. This is thought to represent Pentecost but the identity of the central figure remains a mystery. At lower right of the four quarters is John The Baptist with a cross headed stick from which flutters a pendant on which the words 'ECCE AGNUS DEI' (Behold the Lamb of God) are written. This is thought to relate to John 1.29 and onwards.

 

At the lower or main section which takes up most of the whole window, we have five panels in which Christ features in the central one. If you look just below the Dove trefoil you'll notice the whole panel extends a little higher than the other four. In the centre of the panel you'll see Christ standing with arms extended so His left palm is showing. Is that a faint nail mark on His left palm? The upper segment of the panel depicts three unidentified figures with the one in the middle holding a tablet with writing on it. The printed guide in the church suggests the figures are Moses in the centre holding the tablet and St Peter to the left holding two large keys in his left hand. The figure on the right, according to the printed guide, is probably St Paul.

 

The lower segment of the central pane shows what appear to be the letters X and P superimposed on each other. This is said to be an ornate rendering of the ancient 'Chi-Ro' monogram consisting of an amalgamation of the Greek form of the word 'Christos'.

 

The left hand panel depicts St Matthew holding his Gospel with three small figures in the lower segment depicting Isaac, Abraham and Jacob.

 

The next one along and to left of Christ is a figure depicting St Mark. Note the winged lion in the lower segment of the panel. The symbolism of this is that St Mark begins his gospel with Sojourn of Christ in the wilderness amidst wild beasts and the temptation of Satan – 'the roaring lion'.

 

To the right of Christ is St Luke holding a scroll. In the upper segment are Solomon, David holding a harp and Saul with sword, armour and sheild.

 

The far right panel depicts St John holding a book and quill. The figures in the upper segment are Joshua and the less well known to churchgoers, Deborah and Barak.

  

Holy Trinity Church is situated in Leighton, south east of Welshpool in Powys, Wales. It is a Victorian church of distinction and is regarded as one of the best examples of a Victorian Estate Church in Wales. It was built in 1853 over 2 years by John Naylor, a banker from Liverpool, as part of his family's ambitious development of the Leighton Estate, within which the church is based.

 

The church we see today still retains its Forrest and Bromley stained glass windows and Minton tiling, all in original condition. It is also awe inspiring, sited in its open position with tall steeple, impressive flying buttresses and its altogether spectacular and extravagant 'Decorated' styling. I hope these pictures give you a flavour of how magnificent this church really is, both inside and out.

 

The church is part of the historic parish of Trelystan with Leighton, a Welsh parish but within the Diocese of Hereford in England. Services and events are held regularly. For more information, please see..........

www.achurchnearyou.com/church/10598/

Jack McGurn was one of the top guns in the Chicago Outfit in the 1920's under Al Capone. He was one of the shooters at the St Valentines Massacre on Feb 14, 1929.

 

Jack McGurn was born in 1905 in Italy but his family moved to the United States, coming through Ellis Island, then to Chicago in 1906 when he was only 1 year old. He was born as Vincenzo Gibaldi but changed his name when he was a teenager.

 

Gibaldi changed his name to Jack Mcgurn around 1920 to fit his boxing career as a teenager. He had plans to grow up and be a professional boxer but Italian boxers didnt get the same fights that Irish fighters got. He changed his name to Battlin Jack McGurn so people would think he was an Irish boxer. In 1923, with his boxing career taking off, Gibaldis father was assassinated and he wanted revenge. This would jump start his criminal career.

 

Now know as Jack McGurn, he wanted revenge for his fathers death. He hunted down the 3 men who killed his father and executed them. This caught the eye of Chicago Outfit boss Al Capone who met McGurn when he gave him money. Capone had a sore heart for families who lose family members and gave money to these families to help out. When he heard of McGurn executing these 3 men, Capone hired McGurn to be a part of his crime family.

 

Jack McGurn owned a nightclub in Upper Chicago in the Northsiders area. They were bitter rivals of Capone and the Chicago Outfit. In 1929, the leader of the Northsiders was Bugs Moran, and Capone wanted him and the Northsiders out of the way. Being from Morans area, Capone called on McGurn who had already done many jobs for Capone.

 

McGurn camped out a few areas and found out where one of the Northsiders Gangs safehouses were. It was located at 2122 N Clark St, right down the street from McGurn's bar. On Feb 14, 1929, McfGurn heard that Moran was at the safehouse. He had 2 of his men dress up as cops and enter the safehouse. Inside were 7 members of the Northside Gang. They made the 7 men stand up and put their hands on the wall. Then 2 clothed men walked in and used tommy guns to shoot and kill all 7 members. The 2 cops then escorted the 2 clothed men out for show and drive off in their cop car. One of the clothed men who shot the 7 members was Jack McGurn. This was known as the St Valentines Massacre. Unfortionaly, Moran was not there. It was rumered that Moran arrived late and witnessed the cops entering so he turned around and walked away missing certain death by the matter of minutes.

 

1930, the Chicago Crime Commission listed their top 28 Public Enemy list of people corrupting Chicago. McGurn was listed as #4. McGurn would be forced out of the Chicago Outfit for the unwanted attention he brought. McGurn needed a new life. He tried his hand at golf.

 

McGurn was known to be a good golfer and was listed as a silent partner in a major golf course in Northern Chicago. McGurn would go by his birth name now hoping people wouldnt recognize him. Now know again as Vincent Gibaldi, he would try to go pro and joined the Western Open in Chicago with the exemption as the golf pro of the course. However with all the media, he was spotted and recognized during the first day of the tournament. After shooting 13 over in the first day, he was playing much better the second day until he was arrested on the 7th green. With persuasion, the cops would let him finish his round but with being rattled now, Gibaldi would shoot 16 over and miss the cut ny 14 shots.

 

After a short stint in jail, Gibaldi found himself broke, poor, and abandoned by all of his friends and former gang members. On Feb 15, 1936, while bowling, McGurn was shoot and killed by 3 men. They placed a nickel in his left hand and a poem in his right. The Poem read, "You've lost your job, You've lost your dough, Your jewels and hamdsome houses. But things coulb be worse you know, at least you didnt lose your trousers." The nickel was placed in his hand because thats what McGurn did to all of his victoms. He placed a nickel in their hand because he always felt that his father was assassinated for being a nickel and dimer, meaning he was a poor man working for a living.

 

His murder has gone unsolved but there is 2 good beleifs on who and why he was killed. Some people beleived Bugs Moran put the hit on McGurn 7 years to the day that McGurn pulled off the St Valentines Massacre. Thats one year for each man he killed. Other beleive it was Chicago Outfit boss Frank Nitti who took over when Capone went to jail. He thought McGurn was a liabilty for his knowledge of the outfit.

 

Jack McGurn is buried next to his parents at Mt Carmel Cemetery in Hillside, Il. His headstone reads Viincent Gibaldi. He is buried close to Al Capone and Frank Nitti. The cemetery will not tell you where he is, or any other non family member, so you have to search for yourself. He is buried in Section O but there is no monument, just this stone so he was hard to find.

The Postcard

 

A Jester Series postcard that was produced and printed in Great Britain by Easton Millar Ltd. of London N.W.2. The artwork was by Milla.

 

The card was posted in Margate on Wednesday the 1st. August 1951 to:

 

Mrs. King,

25, Hastings Buildings,

Swan Mead,

Bermondsey,

London S.E.1.

 

The message on the divided back was as follows:

 

"Kent.

Dear Mrs. K,

Do hope Mr. K is going

on alright again.

We are in a lovely

house near the sea,

about 14 of us, all

very friendly.

Weather is hot.

Yours,

Mrs. M".

 

Fauna Hodel

 

So what else happened on the day that Mrs. M. posted the card?

 

Well, the 1st. August 1951 marked the birth of Fauna Hodel.

 

Fauna Hodel was an American author and motivational speaker, who wrote the true-crime memoir 'One Day She'll Darken: The Mysterious Beginnings of Fauna Hodel'.

 

The book documented her unusual beginnings and the connection to her grandfather, George Hodel, a prime suspect in the infamous Black Dahlia murder mystery.

 

Fauna Hodel - The Early Years

 

Fauna was born in San Francisco, the first child of 16-year-old Tamar Nais Hodel and the granddaughter of Los Angeles doctor and socialite George Hodel.

 

Fauna's birth father was unknown, and the troubled Tamar gave up Fauna for adoption. Because her father was listed on her birth certificate as an 'Unknown Negro,' Fauna ended up with an African-American family in Reno, Nevada.

 

Told she was multiracial, Fauna was raised by Jimmie Lee Greenwade (later Faison) and given the name Patricia Ann Greenwade. She spent her formative years not knowing her real name or parentage.

 

Fauna later learned her true origins, which revealed her connection to the controversial 1949 incest trial of George Hodel on accusations by Tamar, as well as George Hodel's connection to the still-unsolved Black Dahlia case.

 

Fauna Hodel's Career

 

Hodel's unique perspective on adoption, race relations, and her family history led her to write the unreleased 1991 film 'Pretty Hattie's Baby', directed by Ivan Passer and starring Alfre Woodard. Hodel served as the film's executive producer and creative consultant.

 

Her memoir 'One Day She'll Darken: The Mysterious Beginnings of Fauna Hodel ' (written with J. R. Briamonte) was published by Outskirts Press in 2008.

 

It was re-published in 2019 by Graymalkin Media, including an eight-page photo insert from Hodel's personal collection. The book inspired 'I Am the Night', a 2019 six-episode television series starring Chris Pine and India Eisley, directed by Patty Jenkins.

 

Hodel spent much of the 2000's as a motivational speaker, talking about racial equality and human rights.

 

Fauna Hodel's Personal Life

 

Hodel had two children, Yvette Gentile and Rasha Pecoraro. In February 2019, it was announced that Gentile and Pecoraro were producing a podcast, 'Root of Evil', which delves further into the book, the miniseries adaptation, and their family history.

 

In February 2019 the eight-episode podcast, 'Root of Evil: The True Story of the Hodel Family and the Black Dahlia', produced by Cadence 13 in conjunction with TNT, premiered. The show ran for eight consecutive weeks and attained a No. 1 podcast ranking in the United States.

 

The Death of Fauna Hodel

 

Hodel sadly died of breast cancer at the relatively young age of 66 on the 30th. September 2017.

Wicked -- "Born with green skin and huge teeth, like a dragon, the free-spirited Elphaba grows up to be an anti-totalitarian agitator, an animal-rights activist, a nun, then a nurse who tends the dying and, ultimately, the headstrong Wicked Witch of the West in the land of Oz. Maguire's strange and imaginative postmodernist fable uses L. Frank Baum's Wonderful Wizard of Oz as a springboard to create a tense realm inhabited by humans, talking animals (a rhino librarian, a goat physician), Munchkinlanders, dwarves and various tribes. The Wizard of Oz, emperor of this dystopian dictatorship, promotes Industrial Modern architecture and restricts animals' right to freedom of travel; his holy book is an ancient manuscript of magic that was clairvoyantly located by Madam Blavatsky 40 years earlier. Much of the narrative concerns Elphaba's troubled youth (she is raised by a giddy alcoholic mother and a hermitlike minister father who transmits to her his habits of loathing and self-hatred) and with her student years. Dorothy appears only near novel's end, as her house crash-lands on Elphaba's sister, the Wicked Witch of the East, in an accident that sets Elphaba on the trail of the girl from Kansas as well as the Scarecrow, the Tin Woodsman and the Lion and her fabulous new shoes." -- from www.amazon.com

 

I finally read this book after avoiding it for a long time. I thought it was just going to be a goofy parody of "The Wizard of Oz". Instead, I was surprised to find, it was an actual story in itself. I do wish that Maguire had spent more time describing the physical world of Oz and a little less time on the politically corrupt climate (i.e. "Geez! I get it already!! The Wizard's a tyrant! Move on with the story!"). There were quite a few little mysteries left unsolved at the end of the book but I get the feeling that "Son of a Witch" may solve some of those.

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"The Book of Imaginary Beings is Borges's whimsical compendium of more that a hundred of 'the strange creatures conceived down through history by the human imagination.'...Here readers will find the familiar and expected Dragons and Centaurs, Unicorns and Gnomes, as well as the less familiar and altogether unexpected Animals That Live in the Mirror, The Elphant That Prefigured the Birth of Buddha, the Hairy Beast of La Ferte-Bernard, and other undeniably curious creatures." (taken from the front flap of the book)

 

This was a really neat book. I actually read about this author in another book (Sheridan Hay's "The Secret of Lost Things") and when I spotted this book on the shelf at the store, I grabbed it. I was familiar with a lot of the creatures from mythology but it was interesting to learn about new and different (and some extremely odd) ones.

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Son of a Witch -- "...author Gregory Maguire returns to the land of Oz and introduces us to Liir, an adolescent boy last seen hiding in the shadows of the castle after Dorothy did in the Witch. Bruised, comatose, and left for dead in a gully, Liir is shattered in spirit as well as in form. At the Cloister of Saint Glinda the silent novice Candle tends to him, willing him back to life with her unusual musical gifts. What dark force left Liir in this condition? Is he really Elphaba's son" He has her broom and her cape -- but what of her powers? Can he find his half-sister, Nor, last seen in the forbidding prison Southstairs" Can he fulfill the last wished of a dying princess? In an Oz that, since the Wizard's departure, is under new and dangerous management, can Liir keep his head down long enough to grow up?" (taken from the back cover of the book)

 

I'm about 100 pages into this book and so far, so good. This story is moving at a faster pace than Wicked did and now that I'm more familiar with Maguire's Oz (after reading Wicked) I can focus more on the story and I don't have to keep flipping to the Oz map to see where things are :)

 

Wicked -- Started: Apr. 1, 2009 Finished: Apr. 8, 2009

The Book of Imaginary Beings -- Started: Apr. 2, 2009 Finished: Apr. 9, 2009

Son of a Witch -- Started: Apr. 8, 2009 Finished: Apr. 11, 2009

 

25 Book Challenge 2009 Books #18, #19 & #20

Gaius (Caligula). AD 37-41. Æ As (28mm, 10.12 g). Rome mint. Struck AD 37-38. Bare head left / Vesta seated left, holding patera and sceptre. RIC I 38; Cohen 27. For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

 

St Mary, Aldham, Suffolk

 

I pass this church often. Traffic rushes along the busy Ipswich to Sudbury road not far off, but there is a quieter, parallel road which not many people seem to know about. It leaves Ipswich via Bramford, and you can get all the way to Sudbury on it, taking in the likes of Burstall, Kersey and Waldingfield on the way. Aldham as a village is little more than a straggle of houses, but they lie along this road, and just beyond a cluster of houses you take a sudden turn to the left, on to a pretty track to Aldham Hall. Down through fruit trees you descend, until the walls become older, and there at the end are the farm buildings. Beyond them, is this pretty church.

 

If the church is pretty, the view from it is doubly so - to the south, the land drops away alarmingly, into a valley full of sheep. This is lovely, and splendidly English. Nothing could be more peaceful. But beyond, the land rises to a dark sea of trees, the mysteriously named Wolves Wood, now an RSPB reserve. Looking along to the right, the other hilltop is where the Protestant preacher Roland Taylor was burned at the stake in the 1550s, a site of pilgrimage for his many American descendants. Whatever your reading of the English Reformation, Taylor's burning was a terrible event. One imagines the villagers gathered outside this church, watching the flames and smoke rise.

 

I remembered the first time I came here, back in the 1990s. We came here on one of those humid, overcast summer days, on our way to the Bildeston Beer Festival. My young children scattered off to play hide and seek with their mother in the precipitous graveyard. An elderly man was pottering about, looking at 19th century graves, so I apologised for my family (as you do). But he seemed genuinely pleased that they were running about like mad things. He was tracing his family, and had come down from Norfolk to look for a particular grave of an ancestor. And he'd found it. He was pretty pleased about that, too. He was also following up a theory that his ancestor had been a Rector of this parish. His address had been Aldham Rectory. Did I have any idea how he could find out? I suggested that the church might have a board of 'Rectors of this Parish'. Most do. These are a pleasant Victorianism, intended to overcome the 16th century breach by claiming a history of the CofE that extended back before the Reformation. We could go inside, and take a look. And we did - the church was militantly open, the inner door wedged wide. We found the board - but the name wasn't there. So, the mystery remained unsolved.

 

This church was derelict by the mid 19th century, and underwent a fairly late restoration, in 1883. The tower was rebuilt, as was the south wall of the nave. The roofs were replaced, giving an overwhelmingly Victorian appearance - although Mortlock detected the Norman, and possibly Saxon, ancestor. The hill itself suggests a very early foundation, perhaps on a site of pagan worship.

 

The architect was W. M. Fawcett, and there was another restoration of the inside in the early 20th century. The resulting interior is one of those neat and shiny jobs that is certainly grand, and pleasant enough, but rather dated now. Our early 21st Century spirituality seems to respond more to dusty, ancient interiors than to these Victorian ritualisations. But I had a sense of a church that is much loved, well-cared for, and used regularly.

 

And that is still so today. Now, Aldham parish have gone one further than a wedged-open door, and a big sign has been erected at the bottom of the lane proclaiming that Our Church is Always Open, and so it is easy to step into its prayerful interior. And it is not without its medieval survivals, a couple of which are fascinating. For a start, there is the chancel, with its original roof, some fine windows, and a piscina in the sanctuary. But best of all are two bench ends. These are unlike anything else I've seen in Suffolk, and their primitive quality suggests a local origin. The one to the west apparently shows a bear, or possibly a lion. My first impulse was that it was some kind of heraldic device, but on reflection I think differently. Note the shaved off object it holds in its mouth. And is the pattern emerging from beneath the head really fur? Back in 1999, my six year old took one look at it and decided that the creature isn't eating the bird, but the bird is flying out of its mouth. Could it be a dove? And could the three objects issuing from beneath the head actually be tongues of fire? In which case, could this be some strange composition representing Pentecost, and the descent of the Holy Spirit?

 

In the spandrel above the bear, or whatever it is, there is a lily, the symbol of the Annunciation. But it is also a symbol of the crucifixion. It calls to mind the rare lily crucifixes, of which just two are known to survive in Suffolk, at Long Melford and Great Glemham. Could this be an unrecorded third? The other bench end is probably easier to read. The crown is obvious enough. The star and crescent are familiar from representations of the crucifixion. The pike is a familiar instrument of the Passion. And, if you look in the spandrel above, you'll see a crown of thorns, so this may well be a composition representing the Passion.

 

A third bench end, to the east, shows just a simple spiked tool, that looks as if it might have been used in thatching. So, what's it all about? It is a bit of a mystery, really.

 

And what of the font? This is mysterious, too. It appears to be Norman, but a second glance finds it too elegant, too finely detailed. The pillars are almost Classical in design, and the whole piece has a touch of the 18th century about it. Was it brought here from somewhere else in the 1880s? Or is it a Victorian recutting of a Norman predecessor? Whatever, the revealed brickwork of the late medieval tower arch looks most fitting behind it. The doors are, presumably, part of the 1930s interior restoration - indeed, they have a touch of Cautley about them.

 

To see early 20th century Anglican triumphalism in all its hideous glory, step up into the chancel, and examine the reredos and flanking niches. It looks like something out of a French cathedral. I suppose that it is really quite good, with the kind of neatness one associates with 1930s stonework used here to highlight medievalist detail. On the other hand, one wonders what they can have been thinking of, to impose it on this pretty little country church. Fortunately, the contemporary glass in the east window is very good, or else this confection would be rather embarrassing. The stonework must have cost a fortune, and it is rather hard to imagine the same thing happening today. Post dating it by a couple of decades is a set of arms for Elizabeth II, unusual, and rather good. Very Festival of Britain.

 

Standing in the nave and looking east, the splendour of the reredos imposing itself on our view, it is hard to imagine the real glory that once was here. But John Nunn contacted me, to tell me about a will he has a copy of. In 1525, his ancestor Robert Clifford declared: I bequeath I will have the rood there upon the candlebeam set up higher and Mary & John and two new angels and the breast under the rood korvyn and when that is done I will have all this painted and guilt whatsoever the cost. I will have bought two standards of brass stand in the choir and I will my executors bestow therein 40/-. I will my executors shall buy four candlesticks of brass for the candlebeam, I give six kine unto the church of Aldham to keep my obit with as long as the world stand.

 

What does all this mean? Firstly, you have to remember that England was a devoutly Catholic country in 1525, and the fittings of the church were for the actions of the Catholic liturgy. In the late 15th and early 16th centuries, all Suffolk churches had a rood in place. This was a representation of the crucifixion, set above the chancel arch. On one side of the cross always stood the Virgin Mary, and on the other side stood St John. Often, the wall behind was painted. The rood either hung on the wall, or was supported by a beam. However, there was always a beam that ran below it for candles to be lit on. This was called the candlebeam, or rood beam. The candles were placed on it by individuals or gilds as part of the process of prayer - particularly prayer for the souls of the dead. A rood loft ran beside it for access, and the space beneath was infilled with a rood screen. To make the rood even more glorious, the roof above was panelled, and the panels were painted blue, with gold stars, and perhaps Marian monograms. This was called the canopy of honour, or more simply, the coving (rendered delightfully in Suffolk dialect as Korvyn above.)

 

Robert Clifford was paying for a simple rood to be made more glorious. He was going to have it placed higher, with a new canopy of honour. He was paying for brass candlesticks to replace wooden candlestocks.

 

Why? Simply, the medieval economy of grace depended upon the living praying for the dead, and the dead praying for the living. In donating glorious things to his church, Clifford was ensuring that he would be remembered. The roodscreen would have a dedicatory inscription with his name on. He was saying - I won't forget you, don't you forget me. Catholics still say these prayers, and believe them answered. The Catholic liturgy formalised prayers for the dead in the form of obit masses.These were said on the anniversary of someone's death in perpetuity. The proceeds of the sale of the six cows (kine) would be invested, probably in land to be rented, to pay a priest to say these masses - as long as the world shall stand; that is, for ever.

 

Unfortunately, 'for ever' didn't last very long. Prayers for the dead were declared illegal by the protestant reformers in the late 1530s. By 1547, every single rood in the land had been toppled and burned. The rood lofts were hacked down, along with many of the candle beams (although about ten beams survive in Suffolk) and most of the rood screens were also destroyed (about 50 survive in Suffolk). Nothing of Robert Clifford's gifts survive at Aldham. All the gilt would have been stripped, the brass candlesticks melted down, and the proceeds sequestered by the King's commissioners. The collected glory of all the churches of England was squandered by Henry VIII on high living, and on the expensive and pointless siege of Boulogne. A sad thought.

 

When I came here in 1999, I remembered the graveyard full of wild thyme and especially sorrel, which we gathered in handfuls and ate later in the day with fresh trout and new potatoes. It was too late for the sorrel this year, and so instead I just stood, and looked out across the gentle valley, the sheep cropping their way slowly westward. I looked beyond to Wolves Wood, and the site of Roland Taylor's martyrdom. Hard to imagine so much history happening to such a modest little parish.

Narasimha (Sanskrit: नरसिंह IAST: Narasiṁha, lit. man-lion), Narasingh, Narsingh and Narasingha in derivative languages is an avatar of the Hindu god Vishnu and one of Hinduism's most popular deities, as evidenced in early epics, iconography, and temple and festival worship for over a millennium.

 

Narasiṁha is often visualised as having a human-like torso and lower body, with a lion-like face and claws. This image is widely worshipped in deity form by a significant number of Vaiṣṇava groups. Vishnu assumed this form on top of Himvat mountain (Harivamsa). He is known primarily as the 'Great Protector' who specifically defends and protects his devotees in times of need. Vishnu is believed to have taken the avatar to destroy the demon king Hiranyakashipu.

 

ETYMOLOGY

The word Narasimha means 'lion-man' which usually means 'half man and half lion'. His other names are:

 

Agnilochana (अग्निलोचन) - the one who has fiery eyes

Bhairavadambara (भैरवडम्बर) - the one who causes terror by roaring

Karala (कराल) - the one who has a wide mouth and projecting teeth

Hiranyakashipudvamsa (हिरण्यकशिपुध्वंस) - the one who killed Hiranyakashipu

Nakhastra (नखास्त्र) - the one for whom nails are his weapons

Sinhavadana (सिंहवदन) - the whose face is of lion

Mrigendra (मृगेन्द्र) - king of animals or lion

 

SCRIPTURAL SOURCES

There are references to Narasiṁha in a variety of Purāṇas, with 17 different versions of the main narrative. The Bhagavata Purāṇa (Canto 7), Agni Purāṇa (4.2-3), Brahmāṇḍa Purāṇa(2.5.3-29), Vayu Purāṇa (67.61-66), Harivaṁśa (41 & 3.41-47), Brahma-Purāṇa (213.44-79), Viṣṇudharmottara Purāṇa(1.54), Kūrma Purāṇa (1.15.18-72), Matsya Purāṇa(161-163), Padma Purāṇa(Uttara-khaṇḍa 5.42), Śiva Purāṇa (2.5.43 & 3.10-12), Liṅga Purāṇa (1.95-96), Skanda Purāṇa 7 (2.18.60-130) and Viṣṇu Purāṇa (1.16-20) all contain depictions of the Narasiṁha Avatāra. There is also a short reference in the Mahābhārata (3.272.56-60) and a Gopāla Tapani Upaniṣad (Narasiṁha tapani Upaniṣad), earliest of Vaiṣṇava Upaniṣads named in reference to him.

 

REFERENCES FROM VEDAS

The Ṛg Veda contains an epithet that has been attributed to Narasiṁha. The half-man, half-lion avatāra is described as:

 

like some wild beast, dread, prowling, mountain-roaming.

 

Source: (RV.I 154.2a).

 

There is an allusion to a Namuci story in RV.VIII 14.13:

 

With waters' foam you tore off, Indra, the head of Namuci, subduing all contending hosts.

 

This short reference is believed to have culminated in the full puranic story of Narasiṁha.

 

LORD NARASIMHA AND PRAHLADA

Bhagavata Purāṇa describes that in his previous avatar as Varāha, Viṣṇu killed the asura Hiraṇayakṣa. The younger brother of Hirṇayakṣa, Hiraṇyakaśipu wanted revenge on Viṣṇu and his followers. He undertook many years of austere penance to take revenge on Viṣṇu: Brahma thus offers the demon a boon and Hiraṇyakaśipu asks for immortality. Brahma tells him this is not possible, but that he could bind the death of Hiraṇyakaśipu with conditions. Hiraṇyakaśipu agreed:

 

O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you.

 

Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any weapon, nor by any human being or animal.

Grant me that I not meet death from any entity, living or nonliving created by you. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.

 

Brahma said,

Tathāstu (so be it)

 

and vanished. Hiraṇyakaśipu was happy thinking that he had won over death.

 

One day while Hiraṇyakaśipu performed austerities at Mandarācala Mountain, his home was attacked by Indra and the other devatās. At this point the Devarṣi (divine sage) Nārada intervenes to protect Kayādu, whom he describes as sinless. Following this event, Nārada takes Kayādu into his care and while under the guidance of Nārada, her unborn child (Hiraṇyakaśipu's son) Prahālada, becomes affected by the transcendental instructions of the sage even at such a young stage of development. Thus, Prahlāda later begins to show symptoms of this earlier training by Nārada, gradually becoming recognised as a devoted follower of Viṣṇu, much to his father's disappointment.

 

Hiraṇyakaśipu furious at the devotion of his son to Viṣṇu, as the god had killed his brother. Finally, he decides to commit filicide. but each time he attempts to kill the boy, Prahlāda is protected by Viṣṇu's mystical power. When asked, Prahlāda refuses to acknowledge his father as the supreme lord of the universe and claims that Viṣṇu is all-pervading and omnipresent.

 

Hiraṇyakaśipu points to a nearby pillar and asks if 'his Viṣṇu' is in it and says to his son Prahlāda:

O most unfortunate Prahlāda, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?

 

Prahlāda then answers,

He was, He is and He will be.

 

In an alternate version of the story, Prahlāda answers,

He is in pillars, and he is in the smallest twig.

 

Hiraṇyakaśipu, unable to control his anger, smashes the pillar with his mace, and following a tumultuous sound, Viṣṇu in the form of Narasiṁha appears from it and moves to attack Hiraṇyakaśipu. in defence of Prahlāda. In order to kill Hiraṇyakaśipu and not upset the boon given by Brahma, the form of Narasiṁha is chosen. Hiraṇyakaśipu can not be killed by human, deva or animal. Narasiṁha is neither one of these as he is a form of Viṣṇu incarnate as a part-human, part-animal. He comes upon Hiraṇyakaśipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his thighs (neither earth nor space). Using his sharp fingernails (neither animate nor inanimate) as weapons, he disembowels and kills the demon.

 

Kūrma Purāṇa describes the preceding battle between the Puruṣa and demonic forces in which he escapes a powerful weapon called Paśupāta and it describes how Prahlāda's brothers headed by Anuhrāda and thousands of other demons were led to the valley of death (yamalayam) by the lion produced from the body of man-lion avatar. The same episode occurs in the Matsya Purāṇa 179, several chapters after its version of the Narasiṁha advent.

 

It is said that even after killing Hiraṇyakaśipu, none of the present demigods are able to calm Narasiṁha's wrath.So the demigods requested Prahlada to calm down the Lord,and Narasimha,who had assumed the all-powerful form of Gandaberunda returned to more benevolent form after that. In other stories,all the gods and goddesses call his consort, Lakṣmī, who assumes the form of Pratyangira and pacifies the Lord. According to a few scriptures, at the request of Brahma, Shiva took the form of Sharabha and successfully pacified him. Before parting, Narasiṁha rewards the wise Prahlāda by crowning him as the king.

 

NARASIMHA AND ADI SANKARA

Narasiṁha is also a protector of his devotees in times of danger. Near Śrī Śailaṁ, there is a forest called Hatakeśvanam, that no man enters. Śaṅkarācārya entered this place and did penance for many days. During this time, a Kāpālika, by name Kirakashan appeared before him.

 

He told Śrī Śaṅkara that he should give his body as a human-sacrifice to Kālī. Śaṅkara happily agreed. His disciples were shocked to hear this and pleaded with Śaṅkara to change his mind, but he refused to do so saying that it was an honor to give up his body as a sacrifice for Kālī and one must not lament such things. The Kāpālika arranged a fire for the sacrifice and Śaṅkara sat beside it. Just as he lifted his axe to severe the head of Śaṅkara, Viṣṇu as Narasiṁha entered the body of the disciple of Śaṅkarācārya and Narasiṁha devotee, Padmapada. He then fought the Kāpālika, slayed him and freed the forest of Kapalikas. Ādi Śaṅkara composed the powerful Lakṣmī-Narasiṁha Karāvalambaṁ Stotram at the very spot in front of Lord Narasiṁha.

 

MODE OF WORSHIP

Due to the nature of Narasiṁha's form (divine anger), it is essential that worship be given with a very high level of attention compared to other deities. In many temples only lifelong celibates (Brahmācārya) will be able to have the chance to serve as priests to perform the daily puja. Forms where Narasiṁha appears sitting in a yogic posture, or with the goddess Lakṣmī are the exception to this rule, as Narasiṁha is taken as being more relaxed in both of these instances compared to his form when first emerging from the pillar to protect Prahlāda.

 

PRAYERS

A number of prayers have been written in dedication to Narasiṁha avatāra. These include:

 

The Narasiṁha Mahā-Mantra

Narasiṁha Praṇāma Prayer

Daśāvatāra Stotra by Jayadeva

Kāmaśikha Aṣṭakam by Vedānta Deśika

Divya Prabandham 2954

Sri Lakshmi Narasimha Karavalamba Stotram by Sri Adi Sankara

 

THE NARASIMHA MAHA-MANTRA

oṁ hrīṁ kṣauṁ

ugraṁ viraṁ mahāviṣṇuṁ

jvalantaṁ sarvatomukham ।

nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ

mṛtyormṛtyuṁ namāmyaham ॥

 

O' Angry and brave Mahā-Viṣṇu, your heat and fire permeate everywhere. O Lord Narasiṁha, you are everywhere. You are the death of death and I surrender to You.

 

NARASIMHA PRANAMA PRAYER

namaste narasiṁhāya,

prahlādahlāda-dāyine,

hiraṇyakaśipor vakṣaḥ,

śilā-ṭaṅka nakhālaye

 

I offer my obeisances to Lord Narasiṁha, who gives joy to Prahlāda Mahārāja and whose nails are like chisels on the stone like chest of the demon Hiraṇyakaśipu.

 

ito nṛsiṁhaḥ parato nṛsiṁho,

yato yato yāmi tato nṛsiṁhaḥ,

bahir nṛsiṁho hṛdaye nṛsiṁho,

nṛsiṁhaṁ ādiṁ śaraṇaṁ prapadye

 

Lord Nṛsiṁha is here and also there. Wherever I go Lord Narasiṁha is there. He is in the heart and is outside as well. I surrender to Lord Narasiṁha, the origin of all things and the supreme refuge.

 

DASAVATARA STOTRA BY JAYADEVA

tava kara-kamala-vare nakham adbhuta-śrṅgaṁ,

dalita-hiraṇyakaśipu-tanu-bhṛṅgam,

keśava dhṛta-narahari-rūpa jaya jagadiśa hare

 

O Keśava! O Lord of the universe. O Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one's fingernails, so in the same way the body of the wasp-like demon Hiraṇyakaśipu has been ripped apart by the wonderful pointed nails on your beautiful lotus hands. (from the Daśāvatāra-stotra composed by Jayadeva)

 

KAMASIKHA ASTAKAM BY VEDANTA DESIKA

tvayi rakṣati rakṣakaiḥ kimanyaiḥ,

tvayi cārakṣāti rakṣākaiḥ kimanyaiḥ ।

iti niścita dhīḥ śrayāmi nityaṁ,

nṛhare vegavatī taṭāśrayaṁ tvam ॥8॥

 

O Kāmaśikhā Narasiṁha! you are sarva śakthan. When you are resolved to protect some one, where is the need to seek the protection of anyone else? When you are resolved not to protect some one, which other person is capable of protecting us?. There is no one. Knowing this fundamental truth, I have resolved to offer my śaraṇāgatī at your lotus feet alone that rest at the banks of Vegavatī river.

 

DIVYA PRABANDHAM 2954

āḍi āḍi agam karaindhu isai

pāḍip pāḍik kaṇṇīr malgi engum

nāḍi nāḍi narasingā endru,

vāḍi vāḍum ivvāl nuthale!

 

I will dance and melt for you, within my heart, to see you, I will sing in praise of you with tears in joy, I will search for Narasiṁha and I am a householder who still searches to reach you (to attain Salvation).

 

SYMBOLISM

Narasiṁha indicates God's omnipresence and the lesson is that God is everywhere. For more information, see Vaishnav Theology.

 

Narasiṁha demonstrates God's willingness and ability to come to the aid of His devotees, no matter how difficult or impossible the circumstances may appear to be.

 

Prahlāda's devotion indicates that pure devotion is not one of birthright but of character. Prahlāda, although born an asura, demonstrated the greatest bhakti to God, and endured much, without losing faith.

 

Narasiṁha is known by the epithet Mṛga-Śarīra in Sanskrit which translates to Animal-Man. From a philosophical perspective. Narasiṁha is the very icon of Vaiṣṇavism, where jñāna (knowledge) and Bhakti are important as opposed to Advaita, which has no room for Bhakti, as the object to be worshipped and the worshipper do not exist. As according to Advaita or Māyāvāda, the jīva is Paramātma.

 

SIGNIFICANCE

In South Indian art – sculptures, bronzes and paintings – Viṣṇu's incarnation as Narasiṁha is one of the most chosen themes and amongst [[Avatar]|Avatāra]]s perhaps next only to Rāma and Kṛṣṇa in popularity.

 

Lord Narasiṁha also appears as one of Hanuman's 5 faces, who is a significant character in the Rāmāyaṇa as Lord (Rāma's) devotee.

  

FORMS OF NARASIMHA

There are several forms of Narasiṁha, but 9 main ones collectively known as Nava-narasiṁha:

 

Ugra-narasiṁha

Kroddha-narasiṁha

Vīra-narasiṁha

Vilamba-narasiṁha

Kopa-narasiṁha

Yoga-narasiṁha

Aghora-narasiṁha

Sudarśana-narasiṁha

Lakṣmī-narasiṁha

 

In Ahobilam, Andhra Pradesh, the nine forms are as follows:

Chātra-vata-narasiṁha (seated under a banyan tree)

Yogānanda-narasiṁha (who blessed Lord Brahma)

Karañja-narasiṁha

Uha-narasiṁha

Ugra-narasiṁha

Krodha-narasiṁha

Malola-narasiṁha (With Lakṣmī on His lap)

Jvālā-narasiṁha (an eight armed form rushing out of the pillar)

Pavana-narasiṁha (who blessed the sage Bharadvaja)

 

Forms from Prahlad story:

 

Stambha-narasiṁha (coming out of the pillar)

Svayam-narasiṁha (manifesting on His own)

Grahaṇa-narasiṁha (catching hold of the demon)

Vidāraṇa-narasiṁha (ripping open of the belly of the demon)

Saṁhāra-narasiṁha (killing the demon)

 

The following three refer to His ferocious aspect:

 

Ghora-narasiṁha

Ugra-narasiṁha

Candā-narasiṁha

 

OTHERS

Pañcamukha-Hanumān-narasiṁha, (appears as one of Śrī Hanuman's five faces.)

Pṛthvī-narasiṁha, Vayu-narasiṁha, Ākāśa-narasiṁha, Jvalana-narasiṁha, and

Amṛta-narasiṁha, (representing the five elements)

Jvālā-narasiṁha (with a flame-like mane)

Lakṣmī-narasiṁha (where Lakṣmī pacifies Him)

Prasāda/Prahlāda-varadā-narasiṁha (His benign aspect of protecting Prahlad)

Chatrā-narasiṁha (seated under a parasol of a five-hooded serpent)

Yoga-narasiṁha or Yogeśvara-narasiṁha (in meditation)

Āveśa-narasiṁha (a frenzied form)

Aṭṭahasa-narasiṁha (a form that roars horribly and majestically strides across to destroy evil)

Cakra-narasiṁha, (with only a discus in hand)

Viṣṇu-narasiṁha, Brahma-narasiṁha and Rudra-narasiṁha

Puṣṭi narasiṁha, (worshipped for overcoming evil influences)

 

EARLY IMAGES

In Andhra Pradesh, a panel dating to third-fourth century AD shows a full theriomorphic squatting lion with two extra human arms behind his shoulders holding Vaiṣṇava emblems. This lion, flanked by five heroes (vīra), often has been identified as an early depiction of Narasiṁha. Standing cult images of Narasiṁha from the early Gupta period, survive from temples at Tigowa and Eran. These sculptures are two-armed, long maned, frontal, wearing only a lower garment, and with no demon-figure of Hiraṇyakaśipu. Images representing the narrative of Narasiṁha slaying the demon Hiraṇyakaśipu survive from slightly later Gupta-period temples: one at Madhia and one from a temple-doorway now set into the Kūrma-maṭha at Nachna, both dated to the late fifth or early sixth century A.D.

 

An image of Narasiṁha supposedly dating to second-third century AD sculpted at Mathura was acquired by the Philadelphia Museum of Art in 1987. It was described by Stella Kramrisch, the former Philadelphia Museum of Art's Indian curator, as "perhaps the earliest image of Narasiṁha as yet known". This figure depicts a furled brow, fangs, and lolling tongue similar to later images of Narasiṁha, but the idol's robe, simplicity, and stance set it apart. On Narasiṁha's chest under his upper garment appears the suggestion of an amulet, which Stella Kramrisch associated with Visnu's cognizance, the Kauṣtubha jewel. This upper garment flows over both shoulders; but below Hiranyakasipu, the demon-figure placed horizontally across Narasiṁha's body, a twisted waist-band suggests a separate garment covering the legs. The demon's hair streams behind him, cushioning his head against the man-lion's right knee. He wears a simple single strand of beads. His body seems relaxed, even pliant. His face is calm, with a slight suggestion of a smile. His eyes stare adoringly up at the face of Viṣṇu. There is little tension in this figure's legs or feet, even as Narasiṁha gently disembowels him. His innards spill along his right side. As the Matsya purana describes it, Narasiṁha ripped "apart the mighty Daitya chief as a plaiter of straw mats shreds his reeds". Based on the Gandhara-style of robe worn by the idol, Michael Meiste altered the date of the image to fourth century AD.

 

Deborah Soifer, a scholar who worked on texts in relation to Narasiṁha, believes that "the traits basic to Viṣṇu in the Veda remain central to Viṣṇu in his avataras" and points out, however, that:

 

we have virtually no precursors in the Vedic material for the figure of a man-lion, and only one phrase that simply does not rule out the possibility of a violent side to the benign Viṣṇu.

 

Soifer speaks of the enigma of Viṣṇu's Narasiṁha avatāra and comments that how the myth arrived at its rudimentary form [first recorded in the Mahābhārata], and where the figure of the man-lion came from remain unsolved mysteries.

 

An image of Narasiṁha, dating to the 9th century, was found on the northern slope of Mount Ijo, at Prambanan, Indonesia. Images of Trivikrama and Varāha avatāras were also found at Prambanan, Indonesia. Viṣṇu and His avatāra images follow iconographic peculiarities characteristic of the art of central Java. This includes physiognomy of central Java, an exaggerated volume of garment, and some elaboration of the jewelry. This decorative scheme once formulated became, with very little modification, an accepted norm for sculptures throughout the Central Javanese period (circa 730–930 A.D.). Despite the iconographic peculiarities, the stylistic antecedents of the Java sculptures can be traced back to Indian carvings as the Chalukya and Pallava images of the 6th–7th centuries AD.

 

CULTURAL TRADITION OF PROCESSION (SRI NRSIMHA YATRA)

In Rājopadhyāya Brahmins of Nepal, there is a tradition of celebrating the procession ceremony of the deity Narasiṁha avatar, in Lalitpur district of the Kathmandu Valley in Nepal. The Lunar fifth day of the waning phase of the moon, in the holy Soli-lunar Śrāvaṇa month i.e. on Śrāvaṇa Kṛṣṇa Pañcamī of the Hindu Lunar Calendar is marked as auspicious day for the religious procession, Nṛsiṁha Yātrā. This tradition of the holy procession has been held for more than a hundred years. This is one of the typical traditions of the Rājopadhyāya Bramhins, the Hindu Bramhans of the locality.

 

In this Nṛsiṁha Yātrā, each year one male member of the Rājopadhyāya community gets the chance to be the organizer each year in that particular day. He gets his turn according to the sequence in their record, where the names of Rājopadhyāya bramhins are registered when a brahmāṇa lad is eligible to be called as a Bramhan.

 

WIKIPEDIA

So I rented a truck, went to the dump, bought 2 cubic yards (which is a lot) of topsoil and compost, drive home, start shoveling and find.... a cowgirl g-string and christmas panties. Whu? Huh? How?

 

How did they get through the composting system unscathed? They were wadded up separately, but were uncovered in the same shovel-full... and they are different sizes. I wouldn't expect they would biodegrade as quickly as the green waste, but they look totally fine. Except for flecks of dirt, they barely look dirty.

It's interesting that Imperial Russia left the Swedish coat of arms intact after they took the sea fortress from Sweden in 1808. It is seen here above the gate.

 

More about the history on the fortress:

 

The Swedish era

Sweden lost its superpower status and its most important eastern fortresses in the wars with Russia in the first half of the 1700s. Reinforcing the defences of Finland was deemed necessary. In 1747, the Swedish parliament made a decision to build a central fortress including a naval base in Helsinki and a border fortress in Degerby, off Loviisa.

 

The fortification work began in the following year on the Susiluodot islands off Helsinki, the location of present-day Suomenlinna. In 1750, the fortress was named Sveaborg, rendered phonetically to Viapori in Finnish. The construction of a dry dock was launched in the fortress for building warships for the Archipelago Fleet.

 

Plans fail

The ambitious fortification plans had to be scaled down a few years after the construction began, and the resources were directed to building a sea fortress. The active phase of the Viapori fortification work ended just over 40 years after it began.

 

The fortress was actually never quite completed as planned, even though the original aim was to complete the construction in only four years. The Pomeranian war (1756–1763) put the construction on hold, although the battles did not extend to Viapori in the 1700s. The sea fortress had merits as a naval base in the Russo-Swedish War of 1788–1790 (‘Gustav III’s War’), but it was not involved in actual battles.

 

In 1808, Viapori was besieged by the Russian forces in the Russo-Swedish war. After just minor skirmishes, Commandant C.O. Cronstedt decided to surrender. The reasons for surrender remains an unsolved mystery. The surrendered sea fortress was taken over by the Russians, and a new era began for Viapori.

 

www.suomenlinna.fi/en/fortress/swedishera/

Dutch collectors card in the series 'Filmsterren: een portret' by Edito Service, 1995. Photo: Collection La Cinémathèque française. Publicity still for Der junge Törless/Young Törless (Volker Schlöndorf, 1966)

 

Handsome German actor Mathieu Carrière (1950) had his breakthrough at 16 in Volker Schlöndorf’s Der junge Törless/Young Törless (1966). In the 1970s and 1980s he appeared in many French arthouse films by directors like André Delvaux and Marguerite Duras. Carrière was very convincing in challenging roles in several literary film adaptations and he also incidentally worked as a director and a writer.

 

Mathieu Carrière was born in 1950 in Hanover, Germany. His parents were Bern Carrière, a neurologist and psychiatrist, and Jutta Carrière. His brother Till Carrière and sister Mareike Carrière would both become actors too. Carrière grew up in Berlin and Lübeck. The young Mathieu had his first stage riole as Emil in a school production of Erich Kästner's Emil and the detectives at the Gymnasium Katharineum in Lübeck. At the age of 13, he played the young Tonio in the film adaptation of Thomas Mann's Tonio Kröger (Rolf Thiele, 1964), with Jean-Claude Brialy as the adult Tonio. Mathieu attended the Jesuit boarding school Lycée Saint-François-Xavier in Vannes, France. This school had previously been attended by the director of Carrière's first major film, Volker Schlöndorff. Carrière played Torless, a student in a costly boarding school during the glory days of the Hapsburg empire in Der junge Törless/Young Törless (Volker Schlöndorff, 1966). The film was adapted from the autobiographical novel Die Verwirrungen des Zoglings Torless (The Confusions of Young Törless) by Robert Musil. It deals with the violent, sadistic and homoerotic tendencies at an Austrian military academy at the beginning of the 20th century. The film won the FIPRESCI Prize at the 1966 Cannes Film Festival. His next film was Vrata Raja/Gates to Paradise (1968) by Polish director Andrzej Wajda. Lionel Stander stars as a monk who leads a group of children from France to Jerusalem to protest the carnage of the Crusades between the Christians and Moslems for ownership of the holy land The film is based on a novel by Polish writer Jerzy Andrzejewski that seeks to expose the motives behind youthful religious zeal. In 1969, Carrière moved to Paris to study philosophy and continue his acting.

 

Mathieu Carrière played the leading role in the French-Italian-West German science fiction-drama L'Homme au cerveau greffé/Man with the Transplanted Brain (Jacques Doniol-Valcroze, 1971), the Belgian fantasy-horror Malpertuis/The Legend of Doom House (Harry Kümel, 1971) with Orson Welles, and the French-Belgian drama Rendez-vous à Bray/Rendezvous at Bray (André Delvaux, 1971), starring Anna Karina. After this impressive start in France, his career seemed to go nowhere when he appeared in one of the final Brigitte Bardot films, the flop Don Juan ou Si Don Juan était une femme.../Don Juan, or If Don Juan Were a Woman (Roger Vadim, 1973), and in another Vadim debacle, La jeune fille assassinée/Charlotte or The Murdered Young Girl (Roger Vadim, 1974) with Sirpa Lane as a nymphomaniac. In between, he had a supporting part in the interesting Italian film Giordano Bruno (Giuliano Montaldo, 1973), about the last years of the philosopher Giordano Bruno (Gian Maria Volonté) from 1592 to his execution in 1600. An arthouse hit was the French drama India Song (Marguerite Duras, 1975), with Delphine Seyrig. India Song was nominated for three César Awards in 1976. Other known films with Carrière were the French crime-thriller Police Python 357/The Case Against Ferro (Alain Corneau, 1976) starring Yves Montand and Simone Signoret, and the West German film Der Fangschuß/Coup de Grâce (Volker Schlöndorff, 1976) adapted from the novel by Marguerite Yourcenar. He also appeared in the French romantic drama Bilitis (1977) directed by photographer David Hamilton and shot in the his well-known soft focus style. Other films were the Swiss drama Les Indiens sont encore loin/The Indians Are Still Far Away (Patricia Moraz, 1977) with Isabelle Huppert, and the Belgian-French drama Een vrouw tussen hond en wolf/Woman Between Wolf and Dog (André Delvaux, 1979) with Marie-Christine Barrault and Rutger Hauer.

 

In 1980, Mathieu Carrière starred in Egon Schiele – Exzess und Bestrafung/Egon Schiele – Excess and Punishment (Herbert Vessely, 1981), based on the life of the Austrian expressionist painter. He then played a supporting part in the French film La femme de l'aviateur The Aviator's Wife (1981), written and directed by Éric Rohmer. Like many of Rohmer’s films, it deals with the ever-evolving love lives of a group of young Parisians. This was the first in Rohmer's Comedies & Proverbs series. He then appeared in the final film of Romy Schneider, La passante du Sans-Souci/The Passerby (Jacques Rouffio, 1982), based on a novel by Joseph Kessel. He followed it with the Belgian-French-Italian romantic drama Benvenuta (André Delvaux, 1983), with Fanny Ardant and Vittorio Gassman. He returned to Germany to play in Die flambierte Frau/A Woman in Flames (Robert van Ackeren, 1983), starring Gudrun Landgrebe. The film was a enormous moneymaker in Germany. Again with Landgrebe and with his sister Mareike, he appeared in the Hungarian drama Yerma (Imre Gyöngyössy, Barna Kabay, 1984), based on the play by Federico García Lorca. Later films include the Marguerite Yourcenar adaptation L'Œuvre au noir/The Abyss (André Delvaux, 1988), with Gian Maria Volonté and Sami Frey, and the West-German drama Zugzwang/Fool's Mate (1989), which he also wrote and directed.

 

During the following decades Mathieu Carrière started to work more and more for television, but there war still several film roles. In 1991, he appeared opposite Isabelle Huppert in the German-Austrian drama Malina (Werner Schroeter, 1991). The screenplay was adapted by Elfriede Jelinek from Ingeborg Bachmann's novel Malina. It was followed by a part opposite Bruno Ganz in the German drama Erfolg/Success (Franz Seitz Jr., 1991) based on the famous novel by Lion Feuchtwanger. His first American production was the historical adventure film Christopher Columbus: The Discovery (John Glen, 1992) with Marlon Brando, followed by the American World War II drama Shining Through (David Seltzer, 1992), starring Michael Douglas and Melanie Griffith. He returned to Germany to co-star with Nina Hoss in Das Mädchen Rosemarie/A Girl Called Rose Marie (Bernd Eichinger, 1997), a remake of the highly-regarded film Das Maedchen Rosemarie/Rosemary (1958). This fact-based drama follows the rise and fall of a German beauty who went from ex-convict to courtesan of some of Germany's most powerful men to the victim of an unsolved murder. Later films include the biopic Luther (Eric Till & Marc Canosa, 2003) starring Joseph Fiennes, the French crime-adventure film Arsène Lupin (Jean-Paul Salomé, 2004), based on the iconic series of novels about gentleman thief Arsène Lupin created by Maurice Leblanc, and the French thriller La marque des anges – Miserere/The Mark of the Angels – Miserere (Sylvain White, 2013), starring Gérard Depardieu. Despite a large budget, the latter film was poorly received by critics and failed to make an impact at the box office. Mathieu Carrière has two daughters, Alice Isabelle (1985) with Jennifer Bartlett; and Elena Carriere (1996) with Bettina Catharina Proske. After losing a legal battle over custody for his daughter, he became a strong activist for the rights of fathers. In a controversial performance, he was symbolically crucified in front of the German Ministery of Justice in 2006.

 

Sources: AllMovie, Wikipedia (English and German), and IMDb.

Scrapper Blackwell

 

Scrapper Blackwell (February 21, 1903 – October 7, 1962) was an American blues guitarist and singer; best known as half of the guitar-piano duo he formed with Leroy Carr in the late 1920s and early 1930s, he was an acoustic single-note picker in the Chicago blues and Piedmont blues style, with some critics noting that he veered towards jazz.

 

Kokomo Blues

 

Scrapper Blackwell also made solo recordings for Vocalion, including "Kokomo Blues" which was transformed into "Old Kokomo Blues" by Kokomo Arnold before being redone as "Sweet Home Chicago" by Robert Johnson.

    

Biography

Blackwell was born Francis Hillman Blackwell in Syracuse, North Carolina as one of sixteen children of Payton and Elizabeth Blackwell. Part Cherokee, he grew up and spent most of his life in Indianapolis, Indiana. His father played the fiddle, but Blackwell was a self-taught guitarist, building his first guitar out of cigar boxes, wood and wire. He also learned the piano, occasionally playing professionally. By his teens, Blackwell was a part-time musician, traveling as far as Chicago. Known for being withdrawn and hard to work with, Blackwell established a rapport with pianist Leroy Carr, whom he met in Indianapolis in the mid-1920s, creating a productive working relationship. Carr convinced Blackwell to record with him for the Vocalion label in 1928; the result was "How Long, How Long Blues", the biggest blues hit of that year.

Blackwell also made solo recordings for Vocalion, including "Kokomo Blues" which was transformed into "Old Kokomo Blues" by Kokomo Arnold before being redone as "Sweet Home Chicago" by Robert Johnson. Blackwell and Carr toured throughout the American Midwest and South between 1928 and 1935 as stars of the blues scene, recording over 100 sides. Well received numbers were "Prison Bound Blues" (1928), reportedly based on Carr's own stretch of time for bootlegging, "Mean Mistreater Mama" (1934) and "Blues Before Sunrise" (1934).[3] The duo moved to St. Louis, Missouri in the early 1930s, but were back in Indianopolis when Carr died.[3]

Blackwell made several solo excursions; a 1931 visit to Richmond, Indiana to record at Gennett studios is notable. Blackwell, dissatisfied with the lack of credit given his contributions with Carr, was remedied by Vocalion's Mayo Williams after his 1931 breakaway. In all future recordings, Blackwell received equal credit with Carr in terms of recording contracts and songwriting credits. Blackwell's last recording session with Carr was in February 1935 for the Bluebird label. The recording session ended bitterly, as both musicians left the studio mid-session and on bad terms, stemming from payment disputes. Two months later Blackwell received a phone call informing him of Carr's death due to heavy drinking and nephritis. Blackwell soon recorded a tribute to his musical partner of seven years ("My Old Pal Blues") before retiring from the music industry.

Blackwell returned to music in the late 1950s and was first recorded in June 1958 by Colin C. Pomroy (those recordings were released as late as 1967 on the Collector label). Soon afterwards he was recorded by Duncan P. Schiedt for Doug Dobell's 77 Records and Art Rosenbaum for the Prestige/Bluesville Records label.

He was ready to resume his blues career when he was shot and killed during a mugging in an Indianapolis alley. He was 59 years old. Although the crime remains unsolved, police arrested his neighbour at the time for the murder. Blackwell is buried in New Crown Cemetery, Indianapolis.

  

Key recording

•The Virtuoso Guitar of Scrapper Blackwell (Yazoo Records) - accompaniments and duets with Carr intersperse lean solo blues by the sharpest guitarist of his day.

  

youtu.be/Jg2dBSqjrwM

Pygmalion (1938), a film adaptation by Shaw and others, starring Leslie Howard as Higgins and Wendy Hiller as Eliza. and Theodore Bikel (as a Jewel Thief!?)

 

Pygmalion is a 1912 play by George Bernard Shaw.

 

Professor of phonetics Henry Higgins makes a bet that he can train a bedraggled Cockney flower girl, Eliza Doolittle, to pass for a duchess at an ambassador's garden party by teaching her to assume a veneer of gentility, the most important element of which, he believes, is impeccable speech. The play is a sharp lampoon of the rigid British class system of the day and a commentary on women's independence.

 

In ancient Greek mythology, Pygmalion was the creator of a statue which came to life and was a popular subject for Victorian era English playwrights, including one of Shaw's influences, W. S. Gilbert, who wrote a successful play based on the story in 1871, called Pygmalion and Galatea. Shaw also would have been familiar with the burlesque version, Galatea, or Pygmalion Reversed.

Shaw's play has been adapted numerous times, most notably as the musical My Fair Lady and the film of that name.

 

Shaw created Eliza Doolittle specifically for Mrs. Patrick Campbell, partly as a flirtatious challenge and partly to tease her for her social pretensions, which he felt hampered her growth as an artist. Her affected diction onstage (even in Shakespeare), which both he and Oscar Wilde instantly recognized as that of a suburban social climber, was at odds with her considerable abilities.

 

George Bernard Shaw, wrote the play Pygmalion between 1897 when he first came up with the idea, and 1911 when he completed the final version. He wrote several different rough drafts of the play during that time frame, some of which are lost.

 

One of the “lost” versions, is said to have had a different version of Act 3, adding an ambassadors’ ball instead of garden party , a different version of Act 5 Mrs. Higgins' drawing room , and included an act 6 for the final act.

 

This unemployed version had Eliza Doolittle, attending the ambassadors’ ball and meeting Higgins pupil, Nepommuck, who originally was portrayed as a tall dark handsomely mysterious gentleman. It turned out he was a scoundrel jewel thief who lures the mysterious Eliza into the garden under the pretext of finding out who she really is. He convinces her to dance with him under the moonlight in front of a statue of Pygmalion. As he makes her uncomfortable with his questioning, he manages to undo the clasp of Eliza’s magnificent (borrowed) tiffany bracelet, letting it fall at the statues feet. This symbolizes the eventual fall of Eliza her loss of Higgins and her valued pseudo social standing that was stolen away.

 

Back at the Ambassador’s Ball , Mrs. Higgins points out the missing bracelet, flustering Eliza in front of Prof. Higgins. Eliza is accused by Prof. Higgins of giving the bracelet to her father, Alfred Doolittle , who had been seen lurking about. Eliza, defending herself, slips out of character, exposing herself to the guests . Higgins loses his bet, and loses interest in Eliza, who returns to the streets. .

 

Later, when Higgins learns that Nepommuck had been caught stealing the jewels from a young Dutchess’s chambers, he refuses to listen to Colonel Pickering’s advice “to make it right old man” .

Much Later Higgins comes across Eliza, and realizes the listlessness that has overcome him is due to his love for her. But his own arrogance won’t allow him to act on those feelings.

 

Shaw was a fan of E. W. Hornung, which may explain his jewel thief motif.

 

E. W. Hornung, a brother-in-law to Sir Arthur Conan Doyle, the creator of Sherlock Holmes, created the character Arthur J. Raffles in the 1890s. Shaw had envisioned Nepommuck as an A J Raffles type of character. Shaw may been seeking to knock Mrs. Patrick Campbell down a few pegs by having a dashingly dapper young man fall madly in love with Eliza( the character he wrote with Cambell in mind) , only to find out it was her jewels he desired, and nothing more.

 

When Shaw wrote the screenplay for the 1938 film starring Leslie Howard, he attempted to resurrect the jewel thief version for the movie. He wrote in a new character for Nepommuck , calling him Zoltan KarpathyI (gentleman jewel thief ) , wrote in the Ballroom scene, Garden scene and revised ending.

 

The producers thought it was a bit too much, allowing Shaw to keep the Zoltan character (but only as an older, less roguish interpreter) and the lavish ballroom scene. Everything else, jewel thief plot, garden scene and ending were once again cut or modified. Eliza’s character was allowed to keep the tiffany bracelets as part of her costume.

  

Queensland State Archives Item ID ITM294496 Dept No.44

The murder of siblings Michael, Norah and Ellen Murphy near Gatton on Boxing Day 1898 sparked intense interest and speculation. All three were killed between 10pm and the early hours of the following morning on their way home from a dance that had been cancelled and the case remains unsolved to this day.

Contained within the QSA archived police files are pages of handwritten letters from across Queensland sent from members of the community convinced they could help solve the case using their spiritual gifts. Some are simply a few words on a scrap of paper, others take up many pages and go into lengthy detail about possible conspiracies. The police called the correspondence files ‘Astrologers, Dreamers, Theorists, etc’.

This morning we took the Queen City Underground Tour in Over-The-Rhine, and walked up Vine Street to several sites. We passed the building that once housed Wielert’s Beer Garden.

 

www.irhine.com/index.jsp?page=district_central

Henry Wielert built this structure in 1873. It became one of the most popular beer gardens in the days when such establishments lined Vine Street. Wielert provided a sheltered garden area in the rear and a forty-piece orchestra for entertainment. George Cox, Cincinnati’s political “Boss,” had his own special table, from which he conducted local politics and monitored party convention activities in the Central Turner Hall that backed up to Wielert’s at 1407 Walnut Street. The distinctive brick and stone front facade still features the initials “H. W.” and the date “1873.”.

 

www.ohiohistorycentral.org/entry.php?rec=74

George Cox was born in 1853 in Cincinnati, Ohio. His father was an English immigrant, struggling to support his family. When Cox was only eight years old, his father died, forcing Cox to leave school to help support his family. He worked numerous different jobs, including newsboy, bootblack, steamboat cabin boy, grocery deliveryman, butcher boy and bartender, all before Cox turned eighteen years of age.

 

By the early 1870s, Cox had saved enough money to purchase a bar in Cincinnati. It was located in a notorious part of the city, famous for its unsolved murders, called "Dead Man's Corner." Cox also became involved in politics during this time period, drumming up illegal voters for candidates that he favored. He also won election to the Cincinnati City Council in 1879. Cox's reason for seeking office was because of the numerous raids Cincinnati police officers made against his bar. At this time, the Democratic Party controlled the Cincinnati city government. Cox ran as a Republican. He held office for two terms. Interestingly, upon assuming office, the police raids against Cox's bar immediately stopped.

 

While Cox never held political office after his second term as city councilman, he virtually ran the Cincinnati city government by becoming a city boss. Like other city bosses, Cox used gifts and money to build support for himself among the working class in Cincinnati. During elections, Cox would then have his followers vote for the candidate that he supported. As Cox once stated: "The people do the voting. I simply see that the right candidates are selected."

 

By 1905, Cox's dominance of Cincinnati government began to fall apart. Over the next several years, Cox encouraged his supporters in the city government to annex surrounding communities. Many of the people in these neighborhoods were middle-class residents. They opposed Cox's political corruption. Many of these people were supporters of the Progressive Movement and sought to return Americans to traditional and more moral values.

 

With this influx of new voters -- voters that Cox could not control -- the city boss failed to have his candidate elected mayor of Cincinnati in 1911.

 

Cox suffered a stroke in 1916, and he died that same year on May 20.

 

George Cox was quoted as saying: "I am the Boss of Cincinnati. I never dodged that statement in my life. I've got the best system of government in the country."

 

en.wikipedia.org/wiki/George_B._Cox_House

 

www.soapboxmedia.com/features/57soapdishbohemia.aspx

 

www.cincinnativiews.net/facts.htm

The area between Broadway, 6th, 7th, & Culvert Sts. around the years of the Civil War was known as Bucktown. There were so many murders at 6th & Broadway the area was called "Dead Man's Corner". By 1890 Bucktown had become almost civilized. It was written that "sometimes several nights would pass without anyone being killed" (W. P. Dabney).

 

The southwest corner of 5th and Vine was known as the "Nasty Corner" in the late 19th century. This was because there were so many saloons along that stretch that the sidewalks were filled with loiterers and drunks. Women were advised to avoid this area where they were likely to be exposed to bad language and squirts of tobacco juice. The name came from the corruption of the land owners name, Mr. Naste. The area was improved with the construction of the Carew Building (the building before the Carew Tower was built).

  

St Mary, Aldham, Suffolk

 

I pass this church often. Traffic rushes along the busy Ipswich to Sudbury road not far off, but there is a quieter, parallel road which not many people seem to know about. It leaves Ipswich via Bramford, and you can get all the way to Sudbury on it, taking in the likes of Burstall, Kersey and Waldingfield on the way. Aldham as a village is little more than a straggle of houses, but they lie along this road, and just beyond a cluster of houses you take a sudden turn to the left, on to a pretty track to Aldham Hall. Down through fruit trees you descend, until the walls become older, and there at the end are the farm buildings. Beyond them, is this pretty church.

 

If the church is pretty, the view from it is doubly so - to the south, the land drops away alarmingly, into a valley full of sheep. This is lovely, and splendidly English. Nothing could be more peaceful. But beyond, the land rises to a dark sea of trees, the mysteriously named Wolves Wood, now an RSPB reserve. Looking along to the right, the other hilltop is where the Protestant preacher Roland Taylor was burned at the stake in the 1550s, a site of pilgrimage for his many American descendants. Whatever your reading of the English Reformation, Taylor's burning was a terrible event. One imagines the villagers gathered outside this church, watching the flames and smoke rise.

 

I remembered the first time I came here, back in the 1990s. We came here on one of those humid, overcast summer days, on our way to the Bildeston Beer Festival. My young children scattered off to play hide and seek with their mother in the precipitous graveyard. An elderly man was pottering about, looking at 19th century graves, so I apologised for my family (as you do). But he seemed genuinely pleased that they were running about like mad things. He was tracing his family, and had come down from Norfolk to look for a particular grave of an ancestor. And he'd found it. He was pretty pleased about that, too. He was also following up a theory that his ancestor had been a Rector of this parish. His address had been Aldham Rectory. Did I have any idea how he could find out? I suggested that the church might have a board of 'Rectors of this Parish'. Most do. These are a pleasant Victorianism, intended to overcome the 16th century breach by claiming a history of the CofE that extended back before the Reformation. We could go inside, and take a look. And we did - the church was militantly open, the inner door wedged wide. We found the board - but the name wasn't there. So, the mystery remained unsolved.

 

This church was derelict by the mid 19th century, and underwent a fairly late restoration, in 1883. The tower was rebuilt, as was the south wall of the nave. The roofs were replaced, giving an overwhelmingly Victorian appearance - although Mortlock detected the Norman, and possibly Saxon, ancestor. The hill itself suggests a very early foundation, perhaps on a site of pagan worship.

 

The architect was W. M. Fawcett, and there was another restoration of the inside in the early 20th century. The resulting interior is one of those neat and shiny jobs that is certainly grand, and pleasant enough, but rather dated now. Our early 21st Century spirituality seems to respond more to dusty, ancient interiors than to these Victorian ritualisations. But I had a sense of a church that is much loved, well-cared for, and used regularly.

 

And that is still so today. Now, Aldham parish have gone one further than a wedged-open door, and a big sign has been erected at the bottom of the lane proclaiming that Our Church is Always Open, and so it is easy to step into its prayerful interior. And it is not without its medieval survivals, a couple of which are fascinating. For a start, there is the chancel, with its original roof, some fine windows, and a piscina in the sanctuary. But best of all are two bench ends. These are unlike anything else I've seen in Suffolk, and their primitive quality suggests a local origin. The one to the west apparently shows a bear, or possibly a lion. My first impulse was that it was some kind of heraldic device, but on reflection I think differently. Note the shaved off object it holds in its mouth. And is the pattern emerging from beneath the head really fur? Back in 1999, my six year old took one look at it and decided that the creature isn't eating the bird, but the bird is flying out of its mouth. Could it be a dove? And could the three objects issuing from beneath the head actually be tongues of fire? In which case, could this be some strange composition representing Pentecost, and the descent of the Holy Spirit?

 

In the spandrel above the bear, or whatever it is, there is a lily, the symbol of the Annunciation. But it is also a symbol of the crucifixion. It calls to mind the rare lily crucifixes, of which just two are known to survive in Suffolk, at Long Melford and Great Glemham. Could this be an unrecorded third? The other bench end is probably easier to read. The crown is obvious enough. The star and crescent are familiar from representations of the crucifixion. The pike is a familiar instrument of the Passion. And, if you look in the spandrel above, you'll see a crown of thorns, so this may well be a composition representing the Passion.

 

A third bench end, to the east, shows just a simple spiked tool, that looks as if it might have been used in thatching. So, what's it all about? It is a bit of a mystery, really.

 

And what of the font? This is mysterious, too. It appears to be Norman, but a second glance finds it too elegant, too finely detailed. The pillars are almost Classical in design, and the whole piece has a touch of the 18th century about it. Was it brought here from somewhere else in the 1880s? Or is it a Victorian recutting of a Norman predecessor? Whatever, the revealed brickwork of the late medieval tower arch looks most fitting behind it. The doors are, presumably, part of the 1930s interior restoration - indeed, they have a touch of Cautley about them.

 

To see early 20th century Anglican triumphalism in all its hideous glory, step up into the chancel, and examine the reredos and flanking niches. It looks like something out of a French cathedral. I suppose that it is really quite good, with the kind of neatness one associates with 1930s stonework used here to highlight medievalist detail. On the other hand, one wonders what they can have been thinking of, to impose it on this pretty little country church. Fortunately, the contemporary glass in the east window is very good, or else this confection would be rather embarrassing. The stonework must have cost a fortune, and it is rather hard to imagine the same thing happening today. Post dating it by a couple of decades is a set of arms for Elizabeth II, unusual, and rather good. Very Festival of Britain.

 

Standing in the nave and looking east, the splendour of the reredos imposing itself on our view, it is hard to imagine the real glory that once was here. But John Nunn contacted me, to tell me about a will he has a copy of. In 1525, his ancestor Robert Clifford declared: I bequeath I will have the rood there upon the candlebeam set up higher and Mary & John and two new angels and the breast under the rood korvyn and when that is done I will have all this painted and guilt whatsoever the cost. I will have bought two standards of brass stand in the choir and I will my executors bestow therein 40/-. I will my executors shall buy four candlesticks of brass for the candlebeam, I give six kine unto the church of Aldham to keep my obit with as long as the world stand.

 

What does all this mean? Firstly, you have to remember that England was a devoutly Catholic country in 1525, and the fittings of the church were for the actions of the Catholic liturgy. In the late 15th and early 16th centuries, all Suffolk churches had a rood in place. This was a representation of the crucifixion, set above the chancel arch. On one side of the cross always stood the Virgin Mary, and on the other side stood St John. Often, the wall behind was painted. The rood either hung on the wall, or was supported by a beam. However, there was always a beam that ran below it for candles to be lit on. This was called the candlebeam, or rood beam. The candles were placed on it by individuals or gilds as part of the process of prayer - particularly prayer for the souls of the dead. A rood loft ran beside it for access, and the space beneath was infilled with a rood screen. To make the rood even more glorious, the roof above was panelled, and the panels were painted blue, with gold stars, and perhaps Marian monograms. This was called the canopy of honour, or more simply, the coving (rendered delightfully in Suffolk dialect as Korvyn above.)

 

Robert Clifford was paying for a simple rood to be made more glorious. He was going to have it placed higher, with a new canopy of honour. He was paying for brass candlesticks to replace wooden candlestocks.

 

Why? Simply, the medieval economy of grace depended upon the living praying for the dead, and the dead praying for the living. In donating glorious things to his church, Clifford was ensuring that he would be remembered. The roodscreen would have a dedicatory inscription with his name on. He was saying - I won't forget you, don't you forget me. Catholics still say these prayers, and believe them answered. The Catholic liturgy formalised prayers for the dead in the form of obit masses.These were said on the anniversary of someone's death in perpetuity. The proceeds of the sale of the six cows (kine) would be invested, probably in land to be rented, to pay a priest to say these masses - as long as the world shall stand; that is, for ever.

 

Unfortunately, 'for ever' didn't last very long. Prayers for the dead were declared illegal by the protestant reformers in the late 1530s. By 1547, every single rood in the land had been toppled and burned. The rood lofts were hacked down, along with many of the candle beams (although about ten beams survive in Suffolk) and most of the rood screens were also destroyed (about 50 survive in Suffolk). Nothing of Robert Clifford's gifts survive at Aldham. All the gilt would have been stripped, the brass candlesticks melted down, and the proceeds sequestered by the King's commissioners. The collected glory of all the churches of England was squandered by Henry VIII on high living, and on the expensive and pointless siege of Boulogne. A sad thought.

 

When I came here in 1999, I remembered the graveyard full of wild thyme and especially sorrel, which we gathered in handfuls and ate later in the day with fresh trout and new potatoes. It was too late for the sorrel this year, and so instead I just stood, and looked out across the gentle valley, the sheep cropping their way slowly westward. I looked beyond to Wolves Wood, and the site of Roland Taylor's martyrdom. Hard to imagine so much history happening to such a modest little parish.

en.wikipedia.org/wiki/Beamish_Museum

 

Beamish Museum is the first regional open-air museum, in England, located at Beamish, near the town of Stanley, in County Durham, England. Beamish pioneered the concept of a living museum. By displaying duplicates or replaceable items, it was also an early example of the now commonplace practice of museums allowing visitors to touch objects.

 

The museum's guiding principle is to preserve an example of everyday life in urban and rural North East England at the climax of industrialisation in the early 20th century. Much of the restoration and interpretation is specific to the late Victorian and Edwardian eras, together with portions of countryside under the influence of industrial revolution from 1825. On its 350 acres (140 ha) estate it uses a mixture of translocated, original and replica buildings, a large collection of artefacts, working vehicles and equipment, as well as livestock and costumed interpreters.

 

The museum has received a number of awards since it opened to visitors in 1972 and has influenced other living museums. It is an educational resource, and also helps to preserve some traditional and rare north-country livestock breeds.

 

History

Genesis

In 1958, days after starting as director of the Bowes Museum, inspired by Scandinavian folk museums, and realising the North East's traditional industries and communities were disappearing, Frank Atkinson presented a report to Durham County Council urging that a collection of items of everyday history on a large scale should begin as soon as possible, so that eventually an open air museum could be established. As well as objects, Atkinson was also aiming to preserve the region's customs and dialect. He stated the new museum should "attempt to make the history of the region live" and illustrate the way of life of ordinary people. He hoped the museum would be run by, be about and exist for the local populace, desiring them to see the museum as theirs, featuring items collected from them.

 

Fearing it was now almost too late, Atkinson adopted a policy of "unselective collecting" — "you offer it to us and we will collect it." Donations ranged in size from small items to locomotives and shops, and Atkinson initially took advantage of a surplus of space available in the 19th-century French chateau-style building housing the Bowes Museum to store items donated for the open air museum. With this space soon filled, a former British Army tank depot at Brancepeth was taken over, although in just a short time its entire complement of 22 huts and hangars had been filled, too.

 

In 1966, a working party was established to set up a museum "for the purpose of studying, collecting, preserving and exhibiting buildings, machinery, objects and information illustrating the development of industry and the way of life of the north of England", and it selected Beamish Hall, having been vacated by the National Coal Board, as a suitable location.

 

Establishment and expansion

In August 1970, with Atkinson appointed as its first full-time director together with three staff members, the museum was first established by moving some of the collections into the hall. In 1971, an introductory exhibition, "Museum in the Making" opened at the hall.

 

The museum was opened to visitors on its current site for the first time in 1972, with the first translocated buildings (the railway station and colliery winding engine) being erected the following year. The first trams began operating on a short demonstration line in 1973. The Town station was formally opened in 1976, the same year the reconstruction of the colliery winding engine house was completed, and the miners' cottages were relocated. Opening of the drift mine as an exhibit followed in 1979.

 

In 1975 the museum was visited by the Queen Elizabeth The Queen Mother, and by Anne, Princess Royal, in 2002. In 2006, as the Grand Master of the United Grand Lodge of England, The Duke of Kent visited, to open the town masonic lodge.

 

With the Co-op having opened in 1984, the town area was officially opened in 1985. The pub had opened in the same year, with Ravensworth Terrace having been reconstructed from 1980 to 1985. The newspaper branch office had also been built in the mid-1980s. Elsewhere, the farm on the west side of the site (which became Home Farm) opened in 1983. The present arrangement of visitors entering from the south was introduced in 1986.

 

At the beginning of the 1990s, further developments in the Pit Village were opened, the chapel in 1990, and the board school in 1992. The whole tram circle was in operation by 1993.[8] Further additions to the Town came in 1994 with the opening of the sweet shop and motor garage, followed by the bank in 1999. The first Georgian component of the museum arrived when Pockerley Old Hall opened in 1995, followed by the Pockerley Waggonway in 2001.

 

In the early 2000s two large modern buildings were added, to augment the museum's operations and storage capacity - the Regional Resource Centre on the west side opened in 2001, followed by the Regional Museums Store next to the railway station in 2002. Due to its proximity, the latter has been cosmetically presented as Beamish Waggon and Iron Works. Additions to display areas came in the form of the Masonic lodge (2006) and the Lamp Cabin in the Colliery (2009). In 2010, the entrance building and tea rooms were refurbished.

 

Into the 2010s, further buildings were added - the fish and chip shop (opened 2011)[28] band hall (opened 2013) and pit pony stables (built 2013/14) in the Pit Village, plus a bakery (opened 2013) and chemist and photographers (opened 2016) being added to the town. St Helen's Church, in the Georgian landscape, opened in November 2015.

 

Remaking Beamish

A major development, named 'Remaking Beamish', was approved by Durham County Council in April 2016, with £10.7m having been raised from the Heritage Lottery Fund and £3.3m from other sources.

 

As of September 2022, new exhibits as part of this project have included a quilter's cottage, a welfare hall, 1950s terrace, recreation park, bus depot, and 1950s farm (all discussed in the relevant sections of this article). The coming years will see replicas of aged miners' homes from South Shields, a cinema from Ryhope, and social housing will feature a block of four relocated Airey houses, prefabricated concrete homes originally designed by Sir Edwin Airey, which previously stood in Kibblesworth. Then-recently vacated and due for demolition, they were instead offered to the museum by The Gateshead Housing Company and accepted in 2012.

 

Museum site

The approximately 350-acre (1.4 km2) current site, once belonging to the Eden and Shafto families, is a basin-shaped steep-sided valley with woodland areas, a river, some level ground and a south-facing aspect.

 

Visitors enter the site through an entrance arch formed by a steam hammer, across a former opencast mining site and through a converted stable block (from Greencroft, near Lanchester, County Durham).

 

Visitors can navigate the site via assorted marked footpaths, including adjacent (or near to) the entire tramway oval. According to the museum, it takes 20 minutes to walk at a relaxed pace from the entrance to the town. The tramway oval serves as both an exhibit and as a free means of transport around the site for visitors, with stops at the entrance (south), Home Farm (west), Pockerley (east) and the Town (north). Visitors can also use the museum's buses as a free form of transport between various parts of the museum. Although visitors can also ride on the Town railway and Pockerley Waggonway, these do not form part of the site's transport system (as they start and finish from the same platforms).

 

Governance

Beamish was the first English museum to be financed and administered by a consortium of county councils (Cleveland, Durham, Northumberland and Tyne and Wear) The museum is now operated as a registered charity, but continues to receive support from local authorities - Durham County Council, Sunderland City Council, Gateshead Council, South Tyneside Council and North Tyneside Council. The supporting Friends of Beamish organisation was established in 1968. Frank Atkinson retired as director in 1987. The museum has been 96% self-funding for some years (mainly from admission charges).

 

Sections of the museum

1913

The town area, officially opened in 1985, depicts chiefly Victorian buildings in an evolved urban setting of 1913.

 

Tramway

The Beamish Tramway is 1.5 miles (2.4 km) long, with four passing loops. The line makes a circuit of the museum site forming an important element of the visitor transportation system.

 

The first trams began operating on a short demonstration line in 1973, with the whole circle in operation by 1993.[8] It represents the era of electric powered trams, which were being introduced to meet the needs of growing towns and cities across the North East from the late 1890s, replacing earlier horse drawn systems.

 

Bakery

Presented as Joseph Herron, Baker & Confectioner, the bakery was opened in 2013 and features working ovens which produce food for sale to visitors. A two-storey curved building, only the ground floor is used as the exhibit. A bakery has been included to represent the new businesses which sprang up to cater for the growing middle classes - the ovens being of the modern electric type which were growing in use. The building was sourced from Anfield Plain (which had a bakery trading as Joseph Herron), and was moved to Beamish in the late 1970s and early 1980s. The frontage features a stained glass from a baker's shop in South Shields. It also uses fittings from Stockton-on-Tees.

 

Motor garage

Presented as Beamish Motor & Cycle Works, the motor garage opened in 1994. Reflecting the custom nature of the early motor trade, where only one in 232 people owned a car in 1913, the shop features a showroom to the front (not accessible to visitors), with a garage area to the rear, accessed via the adjacent archway. The works is a replica of a typical garage of the era. Much of the museum's car, motorcycle and bicycle collection, both working and static, is stored in the garage. The frontage has two storeys, but the upper floor is only a small mezzanine and is not used as part of the display.

 

Department Store

Presented as the Annfield Plain Industrial Co-operative Society Ltd, (but more commonly referred to as the Anfield Plain Co-op Store) this department store opened in 1984, and was relocated to Beamish from Annfield Plain in County Durham. The Annfield Plain co-operative society was originally established in 1870, with the museum store stocking various products from the Co-operative Wholesale Society (CWS), established 1863. A two-storey building, the ground floor comprises the three departments - grocery, drapery and hardware; the upper floor is taken up by the tea rooms (accessed from Redman Park via a ramp to the rear). Most of the items are for display only, but a small amount of goods are sold to visitors. The store features an operational cash carrier system, of the Lamson Cash Ball design - common in many large stores of the era, but especially essential to Co-ops, where customer's dividends had to be logged.

 

Ravensworth Terrace

Ravensworth Terrace is a row of terraced houses, presented as the premises and living areas of various professionals. Representing the expanding housing stock of the era, it was relocated from its original site on Bensham Bank, having been built for professionals and tradesmen between 1830 and 1845. Original former residents included painter John Wilson Carmichael and Gateshead mayor Alexander Gillies. Originally featuring 25 homes, the terrace was to be demolished when the museum saved it in the 1970s, reconstructing six of them on the Town site between 1980 and 1985. They are two storey buildings, with most featuring display rooms on both floors - originally the houses would have also housed a servant in the attic. The front gardens are presented in a mix of the formal style, and the natural style that was becoming increasingly popular.

 

No. 2 is presented as the home of Miss Florence Smith, a music teacher, with old fashioned mid-Victorian furnishings as if inherited from her parents. No. 3 & 4 is presented as the practice and home respectively (with a knocked through door) of dentist J. Jones - the exterior nameplate having come from the surgery of Mr. J. Jones in Hartlepool. Representing the state of dental health at the time, it features both a check-up room and surgery for extraction, and a technicians room for creating dentures - a common practice at the time being the giving to daughters a set on their 21st birthday, to save any future husband the cost at a later date. His home is presented as more modern than No.2, furnished in the Edwardian style the modern day utilities of an enamelled bathroom with flushing toilet, a controllable heat kitchen range and gas cooker. No. 5 is presented as a solicitor's office, based on that of Robert Spence Watson, a Quaker from Newcastle. Reflecting the trade of the era, downstairs is laid out as the partner's or principal office, and the general or clerk's office in the rear. Included is a set of books sourced from ER Hanby Holmes, who practised in Barnard Castle.

 

Pub

Presented as The Sun Inn, the pub opened in the town in 1985. It had originally stood in Bondgate in Bishop Auckland, and was donated to the museum by its final owners, the Scottish and Newcastle Breweries. Originally a "one-up one down" cottage, the earliest ownership has been traced to James Thompson, on 21 January 1806. Known as The Tiger Inn until the 1850s, from 1857 to 1899 under the ownership of the Leng family, it flourished under the patronage of miners from Newton Cap and other collieries. Latterly run by Elsie Edes, it came under brewery ownership in the 20th Century when bought by S&N antecedent, James Deuchar Ltd. The pub is fully operational, and features both a front and back bar, the two stories above not being part of the exhibit. The interior decoration features the stuffed racing greyhound Jake's Bonny Mary, which won nine trophies before being put on display in The Gerry in White le Head near Tantobie.

 

Town stables

Reflecting the reliance on horses for a variety of transport needs in the era, the town features a centrally located stables, situated behind the sweet shop, with its courtyard being accessed from the archway next to the pub. It is presented as a typical jobmaster's yard, with stables and a tack room in the building on its north side. A small, brick built open air, carriage shed is sited on the back of the printworks building. On the east side of the courtyard is a much larger metal shed (utilising iron roof trusses from Fleetwood), arranged mainly as carriage storage, but with a blacksmith's shop in the corner. The building on the west side of the yard is not part of any display. The interior fittings for the harness room came from Callaly Caste. Many of the horses and horse-drawn vehicles used by the museum are housed in the stables and sheds.

 

Printer, stationer and newspaper branch office

Presented as the Beamish Branch Office of the Northern Daily Mail and the Sunderland Daily Echo, the two storey replica building was built in the mid-1980s and represents the trade practices of the era. Downstairs, on the right, is the branch office, where newspapers would be sold directly and distributed to local newsagents and street vendors, and where orders for advertising copy would be taken. Supplementing it is a stationer's shop on the left hand side, with both display items and a small number of gift items on public sale. Upstairs is a jobbing printers workshop, which would not produce the newspapers, but would instead print leaflets, posters and office stationery. Split into a composing area and a print shop, the shop itself has a number of presses - a Columbian built in 1837 by Clymer and Dixon, an Albion dating back to 1863, an Arab Platen of c. 1900, and a Wharfedale flat bed press, built by Dawson & Son in around 1870. Much of the machinery was sourced from the print works of Jack Ascough's of Barnard Castle. Many of the posters seen around the museum are printed in the works, with the operation of the machinery being part of the display.

 

Sweet shop

Presented as Jubilee Confectioners, the two storey sweet shop opened in 1994 and is meant to represent the typical family run shops of the era, with living quarters above the shop (the second storey not being part of the display). To the front of the ground floor is a shop, where traditional sweets and chocolate (which was still relatively expensive at the time) are sold to visitors, while in the rear of the ground floor is a manufacturing area where visitors can view the techniques of the time (accessed via the arched walkway on the side of the building). The sweet rollers were sourced from a variety of shops and factories.

 

Bank

Presented as a branch of Barclays Bank (Barclay & Company Ltd) using period currency, the bank opened in 1999. It represents the trend of the era when regional banks were being acquired and merged into national banks such as Barclays, formed in 1896. Built to a three-storey design typical of the era, and featuring bricks in the upper storeys sourced from Park House, Gateshead, the Swedish imperial red shade used on the ground floor frontage is intended to represent stability and security. On the ground floor are windows for bank tellers, plus the bank manager's office. Included in a basement level are two vaults. The upper two storeys are not part of the display. It features components sourced from Southport and Gateshead

 

Masonic Hall

The Masonic Hall opened in 2006, and features the frontage from a former masonic hall sited in Park Terrace, Sunderland. Reflecting the popularity of the masons in North East England, as well as the main hall, which takes up the full height of the structure, in a small two story arrangement to the front of the hall is also a Robing Room and the Tyler's Room on the ground floor, and a Museum Room upstairs, featuring display cabinets of masonic regalia donated from various lodges. Upstairs is also a class room, with large stained glass window.

 

Chemist and photographer

Presented as W Smith's Chemist and JR & D Edis Photographers, a two-storey building housing both a chemist and photographers shops under one roof opened on 7 May 2016 and represents the growing popularity of photography in the era, with shops often growing out of or alongside chemists, who had the necessary supplies for developing photographs. The chemist features a dispensary, and equipment from various shops including John Walker, inventor of the friction match. The photographers features a studio, where visitors can dress in period costume and have a photograph taken. The corner building is based on a real building on Elvet Bridge in Durham City, opposite the Durham Marriot Hotel (the Royal County), although the second storey is not part of the display. The chemist also sells aerated water (an early form of carbonated soft drinks) to visitors, sold in marble-stopper sealed Codd bottles (although made to a modern design to prevent the safety issue that saw the original bottles banned). Aerated waters grew in popularity in the era, due to the need for a safe alternative to water, and the temperance movement - being sold in chemists due to the perception they were healthy in the same way mineral waters were.

 

Costing around £600,000 and begun on 18 August 2014, the building's brickwork and timber was built by the museum's own staff and apprentices, using Georgian bricks salvaged from demolition works to widen the A1. Unlike previous buildings built on the site, the museum had to replicate rather than relocate this one due to the fact that fewer buildings are being demolished compared to the 1970s, and in any case it was deemed unlikely one could be found to fit the curved shape of the plot. The studio is named after a real business run by John Reed Edis and his daughter Daisy. Mr Edis, originally at 27 Sherburn Road, Durham, in 1895, then 52 Saddler Street from 1897. The museum collection features several photographs, signs and equipment from the Edis studio. The name for the chemist is a reference to the business run by William Smith, who relocated to Silver Street, near the original building, in 1902. According to records, the original Edis company had been supplied by chemicals from the original (and still extant) Smith business.

 

Redman Park

Redman Park is a small lawned space with flower borders, opposite Ravensworth Terrace. Its centrepiece is a Victorian bandstand sourced from Saltwell Park, where it stood on an island in the middle of a lake. It represents the recognised need of the time for areas where people could relax away from the growing industrial landscape.

 

Other

Included in the Town are drinking fountains and other period examples of street furniture. In between the bank and the sweet shop is a combined tram and bus waiting room and public convenience.

 

Unbuilt

When construction of the Town began, the projected town plan incorporated a market square and buildings including a gas works, fire station, ice cream parlour (originally the Central Cafe at Consett), a cast iron bus station from Durham City, school, public baths and a fish and chip shop.

 

Railway station

East of the Town is the Railway Station, depicting a typical small passenger and goods facility operated by the main railway company in the region at the time, the North Eastern Railway (NER). A short running line extends west in a cutting around the north side of the Town itself, with trains visible from the windows of the stables. It runs for a distance of 1⁄4 mile - the line used to connect to the colliery sidings until 1993 when it was lifted between the town and the colliery so that the tram line could be extended. During 2009 the running line was relaid so that passenger rides could recommence from the station during 2010.

 

Rowley station

Representing passenger services is Rowley Station, a station building on a single platform, opened in 1976, having been relocated to the museum from the village of Rowley near Consett, just a few miles from Beamish.

 

The original Rowley railway station was opened in 1845 (as Cold Rowley, renamed Rowley in 1868) by the NER antecedent, the Stockton and Darlington Railway, consisting of just a platform. Under NER ownership, as a result of increasing use, in 1873 the station building was added. As demand declined, passenger service was withdrawn in 1939, followed by the goods service in 1966. Trains continued to use the line for another three years before it closed, the track being lifted in 1970. Although in a state of disrepair, the museum acquired the building, dismantling it in 1972, being officially unveiled in its new location by railway campaigner and poet, Sir John Betjeman.

 

The station building is presented as an Edwardian station, lit by oil lamp, having never been connected to gas or electricity supplies in its lifetime. It features both an open waiting area and a visitor accessible waiting room (western half), and a booking and ticket office (eastern half), with the latter only visible from a small viewing entrance. Adorning the waiting room is a large tiled NER route map.

 

Signal box

The signal box dates from 1896, and was relocated from Carr House East near Consett. It features assorted signalling equipment, basic furnishings for the signaller, and a lever frame, controlling the stations numerous points, interlocks and semaphore signals. The frame is not an operational part of the railway, the points being hand operated using track side levers. Visitors can only view the interior from a small area inside the door.

 

Goods shed

The goods shed is originally from Alnwick. The goods area represents how general cargo would have been moved on the railway, and for onward transport. The goods shed features a covered platform where road vehicles (wagons and carriages) can be loaded with the items unloaded from railway vans. The shed sits on a triangular platform serving two sidings, with a platform mounted hand-crane, which would have been used for transhipment activity (transfer of goods from one wagon to another, only being stored for a short time on the platform, if at all).

 

Coal yard

The coal yard represents how coal would have been distributed from incoming trains to local merchants - it features a coal drop which unloads railway wagons into road going wagons below. At the road entrance to the yard is a weighbridge (with office) and coal merchant's office - both being appropriately furnished with display items, but only viewable from outside.

 

The coal drop was sourced from West Boldon, and would have been a common sight on smaller stations. The weighbridge came from Glanton, while the coal office is from Hexham.

 

Bridges and level crossing

The station is equipped with two footbridges, a wrought iron example to the east having come from Howden-le-Wear, and a cast iron example to the west sourced from Dunston. Next to the western bridge, a roadway from the coal yard is presented as crossing the tracks via a gated level crossing (although in reality the road goes nowhere on the north side).

 

Waggon and Iron Works

Dominating the station is the large building externally presented as Beamish Waggon and Iron Works, estd 1857. In reality this is the Regional Museums Store (see below), although attached to the north side of the store are two covered sidings (not accessible to visitors), used to service and store the locomotives and stock used on the railway.

 

Other

A corrugated iron hut adjacent to the 'iron works' is presented as belonging to the local council, and houses associated road vehicles, wagons and other items.

 

Fairground

Adjacent to the station is an events field and fairground with a set of Frederick Savage built steam powered Gallopers dating from 1893.

 

Colliery

Presented as Beamish Colliery (owned by James Joicey & Co., and managed by William Severs), the colliery represents the coal mining industry which dominated the North East for generations - the museum site is in the former Durham coalfield, where 165,246 men and boys worked in 304 mines in 1913. By the time period represented by Beamish's 1900s era, the industry was booming - production in the Great Northern Coalfield had peaked in 1913, and miners were relatively well paid (double that of agriculture, the next largest employer), but the work was dangerous. Children could be employed from age 12 (the school leaving age), but could not go underground until 14.

 

Deep mine

Reconstructed pitworks buildings showing winding gear

Dominating the colliery site are the above ground structures of a deep (i.e. vertical shaft) mine - the brick built Winding Engine House, and the red painted wooden Heapstead. These were relocated to the museum (which never had its own vertical shaft), the winding house coming from Beamish Chophill Colliery, and the Heapstead from Ravensworth Park Mine in Gateshead. The winding engine and its enclosing house are both listed.

 

The winding engine was the source of power for hauling miners, equipment and coal up and down the shaft in a cage, the top of the shaft being in the adjacent heapstead, which encloses the frame holding the wheel around which the hoist cable travels. Inside the Heapstead, tubs of coal from the shaft were weighed on a weighbridge, then tipped onto jigging screens, which sifted the solid lumps from small particles and dust - these were then sent along the picking belt, where pickers, often women, elderly or disabled people or young boys (i.e. workers incapable of mining), would separate out unwanted stone, wood and rubbish. Finally, the coal was tipped onto waiting railway wagons below, while the unwanted waste sent to the adjacent heap by an external conveyor.

 

Chophill Colliery was closed by the National Coal Board in 1962, but the winding engine and tower were left in place. When the site was later leased, Beamish founder Frank Atkinson intervened to have both spot listed to prevent their demolition. After a protracted and difficult process to gain the necessary permissions to move a listed structure, the tower and engine were eventually relocated to the museum, work being completed in 1976. The winding engine itself is the only surviving example of the type which was once common, and was still in use at Chophill upon its closure. It was built in 1855 by J&G Joicey of Newcastle, to an 1800 design by Phineas Crowther.

 

Inside the winding engine house, supplementing the winding engine is a smaller jack engine, housed in the rear. These were used to lift heavy equipment, and in deep mines, act as a relief winding engine.

 

Outdoors, next to the Heapstead, is a sinking engine, mounted on red bricks. Brought to the museum from Silksworth Colliery in 1971, it was built by Burlington's of Sunderland in 1868 and is the sole surviving example of its kind. Sinking engines were used for the construction of shafts, after which the winding engine would become the source of hoist power. It is believed the Silksworth engine was retained because it was powerful enough to serve as a backup winding engine, and could be used to lift heavy equipment (i.e. the same role as the jack engine inside the winding house).

 

Drift mine

The Mahogany Drift Mine is original to Beamish, having opened in 1855 and after closing, was brought back into use in 1921 to transport coal from Beamish Park Drift to Beamish Cophill Colliery. It opened as a museum display in 1979. Included in the display is the winding engine and a short section of trackway used to transport tubs of coal to the surface, and a mine office. Visitor access into the mine shaft is by guided tour.

 

Lamp cabin

The Lamp Cabin opened in 2009, and is a recreation of a typical design used in collieries to house safety lamps, a necessary piece of equipment for miners although were not required in the Mahogany Drift Mine, due to it being gas-free. The building is split into two main rooms; in one half, the lamp cabin interior is recreated, with a collection of lamps on shelves, and the system of safety tokens used to track which miners were underground. Included in the display is a 1927 Hailwood and Ackroyd lamp-cleaning machine sourced from Morrison Busty Colliery in Annfield Plain. In the second room is an educational display, i.e., not a period interior.

 

Colliery railways

The colliery features both a standard gauge railway, representing how coal was transported to its onward destination, and narrow-gauge typically used by Edwardian collieries for internal purposes. The standard gauge railway is laid out to serve the deep mine - wagons being loaded by dropping coal from the heapstead - and runs out of the yard to sidings laid out along the northern-edge of the Pit Village.

 

The standard gauge railway has two engine sheds in the colliery yard, the smaller brick, wood and metal structure being an operational building; the larger brick-built structure is presented as Beamish Engine Works, a reconstruction of an engine shed formerly at Beamish 2nd Pit. Used for locomotive and stock storage, it is a long, single track shed featuring a servicing pit for part of its length. Visitors can walk along the full length in a segregated corridor. A third engine shed in brick (lower half) and corrugated iron has been constructed at the southern end of the yard, on the other side of the heapstead to the other two sheds, and is used for both narrow and standard gauge vehicles (on one road), although it is not connected to either system - instead being fed by low-loaders and used for long-term storage only.

 

The narrow gauge railway is serviced by a corrugate iron engine shed, and is being expanded to eventually encompass several sidings.

 

There are a number of industrial steam locomotives (including rare examples by Stephen Lewin from Seaham and Black, Hawthorn & Co) and many chaldron wagons, the region's traditional type of colliery railway rolling stock, which became a symbol of Beamish Museum. The locomotive Coffee Pot No 1 is often in steam during the summer.

 

Other

On the south eastern corner of the colliery site is the Power House, brought to the museum from Houghton Colliery. These were used to store explosives.

 

Pit Village

Alongside the colliery is the pit village, representing life in the mining communities that grew alongside coal production sites in the North East, many having come into existence solely because of the industry, such as Seaham Harbour, West Hartlepool, Esh Winning and Bedlington.

 

Miner's Cottages

The row of six miner's cottages in Francis Street represent the tied-housing provided by colliery owners to mine workers. Relocated to the museum in 1976, they were originally built in the 1860s in Hetton-le-Hole by Hetton Coal Company. They feature the common layout of a single-storey with a kitchen to the rear, the main room of the house, and parlour to the front, rarely used (although it was common for both rooms to be used for sleeping, with disguised folding "dess" beds common), and with children sleeping in attic spaces upstairs. In front are long gardens, used for food production, with associated sheds. An outdoor toilet and coal bunker were in the rear yards, and beyond the cobbled back lane to their rear are assorted sheds used for cultivation, repairs and hobbies. Chalkboard slates attached to the rear wall were used by the occupier to tell the mine's "knocker up" when they wished to be woken for their next shift.

 

No.2 is presented as a Methodist family's home, featuring good quality "Pitman's mahogany" furniture; No.3 is presented as occupied by a second generation well off Irish Catholic immigrant family featuring many items of value (so they could be readily sold off in times of need) and an early 1890s range; No.3 is presented as more impoverished than the others with just a simple convector style Newcastle oven, being inhabited by a miner's widow allowed to remain as her son is also a miner, and supplementing her income doing laundry and making/mending for other families. All the cottages feature examples of the folk art objects typical of mining communities. Also included in the row is an office for the miner's paymaster.[11] In the rear alleyway of the cottages is a communal bread oven, which were commonplace until miner's cottages gradually obtained their own kitchen ranges. They were used to bake traditional breads such as the Stottie, as well as sweet items, such as tea cakes. With no extant examples, the museum's oven had to be created from photographs and oral history.

 

School

The school opened in 1992, and represents the typical board school in the educational system of the era (the stone built single storey structure being inscribed with the foundation date of 1891, Beamish School Board), by which time attendance at a state approved school was compulsory, but the leaving age was 12, and lessons featured learning by rote and corporal punishment. The building originally stood in East Stanley, having been set up by the local school board, and would have numbered around 150 pupils. Having been donated by Durham County Council, the museum now has a special relationship with the primary school that replaced it. With separate entrances and cloakrooms for boys and girls at either end, the main building is split into three class rooms (all accessible to visitors), connected by a corridor along the rear. To the rear is a red brick bike shed, and in the playground visitors can play traditional games of the era.

 

Chapel

Pit Hill Chapel opened in 1990, and represents the Wesleyan Methodist tradition which was growing in North East England, with the chapels used for both religious worship and as community venues, which continue in its role in the museum display. Opened in the 1850s, it originally stood not far from its present site, having been built in what would eventually become Beamish village, near the museum entrance. A stained glass window of The Light of The World by William Holman Hunt came from a chapel in Bedlington. A two handled Love Feast Mug dates from 1868, and came from a chapel in Shildon Colliery. On the eastern wall, above the elevated altar area, is an angled plain white surface used for magic lantern shows, generated using a replica of the double-lensed acetylene gas powered lanterns of the period, mounted in the aisle of the main seating area. Off the western end of the hall is the vestry, featuring a small library and communion sets from Trimdon Colliery and Catchgate.

 

Fish bar

Presented as Davey's Fried Fish & Chip Potato Restaurant, the fish and chip shop opened in 2011, and represents the typical style of shop found in the era as they were becoming rapidly popular in the region - the brick built Victorian style fryery would most often have previously been used for another trade, and the attached corrugated iron hut serves as a saloon with tables and benches, where customers would eat and socialise. Featuring coal fired ranges using beef-dripping, the shop is named in honour of the last coal fired shop in Tyneside, in Winlaton Mill, and which closed in 2007. Latterly run by brothers Brian and Ramsay Davy, it had been established by their grandfather in 1937. The serving counter and one of the shop's three fryers, a 1934 Nuttal, came from the original Davy shop. The other two fryers are a 1920s Mabbott used near Chester until the 1960s, and a GW Atkinson New Castle Range, donated from a shop in Prudhoe in 1973. The latter is one of only two known late Victorian examples to survive. The decorative wall tiles in the fryery came to the museum in 1979 from Cowes Fish and Game Shop in Berwick upon Tweed. The shop also features both an early electric and hand-powered potato rumblers (cleaners), and a gas powered chip chopper built around 1900. Built behind the chapel, the fryery is arranged so the counter faces the rear, stretching the full length of the building. Outside is a brick built row of outdoor toilets. Supplementing the fish bar is the restored Berriman's mobile chip van, used in Spennymoor until the early 1970s.

 

Band hall

The Hetton Silver Band Hall opened in 2013, and features displays reflecting the role colliery bands played in mining life. Built in 1912, it was relocated from its original location in South Market Street, Hetton-le-Hole, where it was used by the Hetton Silver Band, founded in 1887. They built the hall using prize money from a music competition, and the band decided to donate the hall to the museum after they merged with Broughtons Brass Band of South Hetton (to form the Durham Miners' Association Brass Band). It is believed to be the only purpose built band hall in the region. The structure consists of the main hall, plus a small kitchen to the rear; as part of the museum it is still used for performances.

 

Pit pony stables

The Pit Pony Stables were built in 2013/14, and house the museum's pit ponies. They replace a wooden stable a few metres away in the field opposite the school (the wooden structure remaining). It represents the sort of stables that were used in drift mines (ponies in deep mines living their whole lives underground), pit ponies having been in use in the north east as late as 1994, in Ellington Colliery. The structure is a recreation of an original building that stood at Rickless Drift Mine, between High Spen and Greenside; it was built using a yellow brick that was common across the Durham coalfield.

 

Other

Doubling as one of the museum's refreshment buildings, Sinker's Bait Cabin represents the temporary structures that would have served as living quarters, canteens and drying areas for sinkers, the itinerant workforce that would dig new vertical mine shafts.

 

Representing other traditional past-times, the village fields include a quoits pitch, with another refreshment hut alongside it, resembling a wooden clubhouse.

 

In one of the fields in the village stands the Cupola, a small round flat topped brick built tower; such structures were commonly placed on top of disused or ventilation shafts, also used as an emergency exit from the upper seams.

 

The Georgian North (1825)

A late Georgian landscape based around the original Pockerley farm represents the period of change in the region as transport links were improved and as agriculture changed as machinery and field management developed, and breeding stock was improved. It became part of the museum in 1990, having latterly been occupied by a tenant farmer, and was opened as an exhibit in 1995. The hill top position suggests the site was the location of an Iron Age fort - the first recorded mention of a dwelling is in the 1183 Buke of Boldon (the region's equivalent of the Domesday Book). The name Pockerley has Saxon origins - "Pock" or "Pokor" meaning "pimple of bag-like" hill, and "Ley" meaning woodland clearing.

 

The surrounding farmlands have been returned to a post-enclosure landscape with ridge and furrow topography, divided into smaller fields by traditional riven oak fencing. The land is worked and grazed by traditional methods and breeds.

 

Pockerley Old Hall

The estate of Pockerley Old Hall is presented as that of a well off tenant farmer, in a position to take advantage of the agricultural advances of the era. The hall itself consists of the Old House, which is adjoined (but not connected to) the New House, both south facing two storey sandstone built buildings, the Old House also having a small north–south aligned extension. Roof timbers in the sandstone built Old House have been dated to the 1440s, but the lower storey (the undercroft) may be from even earlier. The New House dates to the late 1700s, and replaced a medieval manor house to the east of the Old House as the main farm house - once replaced itself, the Old House is believed to have been let to the farm manager. Visitors can access all rooms in the New and Old House, except the north–south extension which is now a toilet block. Displays include traditional cooking, such as the drying of oatcakes over a wooden rack (flake) over the fireplace in the Old House.

 

Inside the New House the downstairs consists of a main kitchen and a secondary kitchen (scullery) with pantry. It also includes a living room, although as the main room of the house, most meals would have been eaten in the main kitchen, equipped with an early range, boiler and hot air oven. Upstairs is a main bedroom and a second bedroom for children; to the rear (i.e. the colder, north side), are bedrooms for a servant and the servant lad respectively. Above the kitchen (for transferred warmth) is a grain and fleece store, with attached bacon loft, a narrow space behind the wall where bacon or hams, usually salted first, would be hung to be smoked by the kitchen fire (entering through a small door in the chimney).

 

Presented as having sparse and more old fashioned furnishings, the Old House is presented as being occupied in the upper story only, consisting of a main room used as the kitchen, bedroom and for washing, with the only other rooms being an adjoining second bedroom and an overhanging toilet. The main bed is an oak box bed dating to 1712, obtained from Star House in Baldersdale in 1962. Originally a defensive house in its own right, the lower level of the Old House is an undercroft, or vaulted basement chamber, with 1.5 metre thick walls - in times of attack the original tenant family would have retreated here with their valuables, although in its later use as the farm managers house, it is now presented as a storage and work room, housing a large wooden cheese press.[68] More children would have slept in the attic of the Old House (not accessible as a display).

 

To the front of the hall is a terraced garden featuring an ornamental garden with herbs and flowers, a vegetable garden, and an orchard, all laid out and planted according to the designs of William Falla of Gateshead, who had the largest nursery in Britain from 1804 to 1830.

 

The buildings to the east of the hall, across a north–south track, are the original farmstead buildings dating from around 1800. These include stables and a cart shed arranged around a fold yard. The horses and carts on display are typical of North Eastern farms of the era, Fells or Dales ponies and Cleveland Bay horses, and two wheeled long carts for hilly terrain (as opposed to four wheel carts).

 

Pockerley Waggonway

The Pockerley Waggonway opened in 2001, and represents the year 1825, as the year the Stockton and Darlington Railway opened. Waggonways had appeared around 1600, and by the 1800s were common in mining areas - prior to 1800 they had been either horse or gravity powered, before the invention of steam engines (initially used as static winding engines), and later mobile steam locomotives.

 

Housing the locomotives and rolling stock is the Great Shed, which opened in 2001 and is based on Timothy Hackworth's erecting shop, Shildon railway works, and incorporating some material from Robert Stephenson and Company's Newcastle works. Visitors can walk around the locomotives in the shed, and when in steam, can take rides to the end of the track and back in the line's assorted rolling stock - situated next to the Great Shed is a single platform for passenger use. In the corner of the main shed is a corner office, presented as a locomotive designer's office (only visible to visitors through windows). Off the pedestrian entrance in the southern side is a room presented as the engine crew's break room. Atop the Great Shed is a weather vane depicting a waggonway train approaching a cow, a reference to a famous quote by George Stephenson when asked by parliament in 1825 what would happen in such an eventuality - "very awkward indeed - for the coo!".

 

At the far end of the waggonway is the (fictional) coal mine Pockerley Gin Pit, which the waggonway notionally exists to serve. The pit head features a horse powered wooden whim gin, which was the method used before steam engines for hauling men and material up and down mineshafts - coal was carried in corves (wicker baskets), while miners held onto the rope with their foot in an attached loop.

 

Wooden waggonway

Following creation of the Pockerley Waggonway, the museum went back a chapter in railway history to create a horse-worked wooden waggonway.

 

St Helen's Church

St Helen's Church represents a typical type of country church found in North Yorkshire, and was relocated from its original site in Eston, North Yorkshire. It is the oldest and most complex building moved to the museum. It opened in November 2015, but will not be consecrated as this would place restrictions on what could be done with the building under church law.

 

The church had existed on its original site since around 1100. As the congregation grew, it was replaced by two nearby churches, and latterly became a cemetery chapel. After closing in 1985, it fell into disrepair and by 1996 was burnt out and vandalised leading to the decision by the local authority in 1998 to demolish it. Working to a deadline of a threatened demolition within six months, the building was deconstructed and moved to Beamish, reconstruction being authorised in 2011, with the exterior build completed by 2012.

 

While the structure was found to contain some stones from the 1100 era, the building itself however dates from three distinct building phases - the chancel on the east end dates from around 1450, while the nave, which was built at the same time, was modernised in 1822 in the Churchwarden style, adding a vestry. The bell tower dates from the late 1600s - one of the two bells is a rare dated Tudor example. Gargoyles, originally hidden in the walls and believed to have been pranks by the original builders, have been made visible in the reconstruction.

 

Restored to its 1822 condition, the interior has been furnished with Georgian box pews sourced from a church in Somerset. Visitors can access all parts except the bell tower. The nave includes a small gallery level, at the tower end, while the chancel includes a church office.

 

Joe the Quilter's Cottage

The most recent addition to the area opened to the public in 2018 is a recreation of a heather-thatched cottage which features stones from the Georgian quilter Joseph Hedley's original home in Northumberland. It was uncovered during an archaeological dig by Beamish. His original cottage was demolished in 1872 and has been carefully recreated with the help of a drawing on a postcard. The exhibit tells the story of quilting and the growth of cottage industries in the early 1800s. Within there is often a volunteer or member of staff not only telling the story of how Joe was murdered in 1826, a crime that remains unsolved to this day, but also giving visitors the opportunity to learn more and even have a go at quilting.

 

Other

A pack pony track passes through the scene - pack horses having been the mode of transport for all manner of heavy goods where no waggonway exists, being also able to reach places where carriages and wagons could not access. Beside the waggonway is a gibbet.

 

Farm (1940s)

Presented as Home Farm, this represents the role of North East farms as part of the British Home Front during World War II, depicting life indoors, and outside on the land. Much of the farmstead is original, and opened as a museum display in 1983. The farm is laid out across a north–south public road; to the west is the farmhouse and most of the farm buildings, while on the east side are a pair of cottages, the British Kitchen, an outdoor toilet ("netty"), a bull field, duck pond and large shed.

 

The farm complex was rebuilt in the mid-19th century as a model farm incorporating a horse mill and a steam-powered threshing mill. It was not presented as a 1940s farm until early 2014.

 

The farmhouse is presented as having been modernised, following the installation of electric power and an Aga cooker in the scullery, although the main kitchen still has the typical coal-fired black range. Lino flooring allowed quicker cleaning times, while a radio set allowed the family to keep up to date with wartime news. An office next to the kitchen would have served both as the administration centre for the wartime farm, and as a local Home Guard office. Outside the farmhouse is an improvised Home Guard pillbox fashioned from half an egg-ended steam boiler, relocated from its original position near Durham.

 

The farm is equipped with three tractors which would have all seen service during the war: a Case, a Fordson N and a 1924 Fordson F. The farm also features horse-drawn traps, reflecting the effect wartime rationing of petrol would have had on car use. The farming equipment in the cart and machinery sheds reflects the transition of the time from horse-drawn to tractor-pulled implements, with some older equipment put back into use due to the war, as well as a large Foster thresher, vital for cereal crops, and built specifically for the war effort, sold at the Newcastle Show. Although the wartime focus was on crops, the farm also features breeds of sheep, cattle, pigs and poultry that would have been typical for the time. The farm also has a portable steam engine, not in use, but presented as having been left out for collection as part of a wartime scrap metal drive.

 

The cottages would have housed farm labourers, but are presented as having new uses for the war: Orchard Cottage housing a family of evacuees, and Garden Cottage serving as a billet for members of the Women's Land Army (Land Girls). Orchard Cottage is named for an orchard next to it, which also contains an Anderson shelter, reconstructed from partial pieces of ones recovered from around the region. Orchard Cottage, which has both front and back kitchens, is presented as having an up to date blue enameled kitchen range, with hot water supplied from a coke stove, as well as a modern accessible bathroom. Orchard Cottage is also used to stage recreations of wartime activities for schools, elderly groups and those living with dementia. Garden Cottage is sparsely furnished with a mix of items, reflecting the few possessions Land Girls were able to take with them, although unusually the cottage is depicted with a bathroom, and electricity (due to proximity to a colliery).

 

The British Kitchen is both a display and one of the museum's catering facilities; it represents an installation of one of the wartime British Restaurants, complete with propaganda posters and a suitably patriotic menu.

 

Town (1950s)

As part of the Remaking Beamish project, with significant funding from the National Lottery Heritage Fund, the museum is creating a 1950s town. Opened in July 2019, the Welfare Hall is an exact replica of the Leasingthorne Colliery Welfare Hall and Community Centre which was built in 1957 near Bishop Auckland. Visitors can 'take part in activities including dancing, crafts, Meccano, beetle drive, keep fit and amateur dramatics' while also taking a look at the National Health Service exhibition on display, recreating the environment of an NHS clinic. A recreation and play park, named Coronation Park was opened in May 2022 to coincide with the celebrations around the Platinum Jubilee of Elizabeth II.

 

The museum's first 1950s terrace opened in February 2022. This included a fish and chip shop from Middleton St George, a cafe, a replica of Norman Cornish's home, and a hairdressers. Future developments opposite the existing 1950s terrace will see a recreation of The Grand Cinema, from Ryhope, in Sunderland, and toy and electricians shops. Also underdevelopment are a 1950s bowling green and pavilion, police houses and aged miner's cottages. Also under construction are semi-detached houses; for this exhibit, a competition was held to recreate a particular home at Beamish, which was won by a family from Sunderland.

 

As well as the town, a 1950s Northern bus depot has been opened on the western side of the museum – the purpose of this is to provide additional capacity for bus, trolleybus and tram storage once the planned trolleybus extension and the new area are completed, providing extra capacity and meeting the need for modified routing.

 

Spain's Field Farm

In March 2022, the museum opened Spain's Field Farm. It had stood for centuries at Eastgate in Weardale, and was moved to Beamish stone-by-stone. It is exhibited as it would have been in the 1950s.

 

1820s Expansion

In the area surrounding the current Pockerley Old Hall and Steam Wagon Way more development is on the way. The first of these was planned to be a Georgian Coaching Inn that would be the museum's first venture into overnight accommodation. However following the COVID-19 pandemic this was abandoned, in favour of self-catering accommodation in existing cottages.

 

There are also plans for 1820s industries including a blacksmith's forge and a pottery.

 

Museum stores

There are two stores on the museum site, used to house donated objects. In contrast to the traditional rotation practice used in museums where items are exchanged regularly between store and display, it is Beamish policy that most of their exhibits are to be in use and on display - those items that must be stored are to be used in the museum's future developments.

 

Open Store

Housed in the Regional Resource Centre, the Open Store is accessible to visitors. Objects are housed on racks along one wall, while the bulk of items are in a rolling archive, with one set of shelves opened, with perspex across their fronts to permit viewing without touching.

 

Regional Museums Store

The real purposes of the building presented as Beamish Waggon and Iron Works next to Rowley Station is as the Regional Museums Store, completed in 2002, which Beamish shares with Tyne and Wear Museums. This houses, amongst other things, a large marine diesel engine by William Doxford & Sons of Pallion, Sunderland (1977); and several boats including the Tyne wherry (a traditional local type of lighter) Elswick No. 2 (1930). The store is only open at selected times, and for special tours which can be arranged through the museum; however, a number of viewing windows have been provided for use at other times.

 

Transport collection

Main article: Beamish Museum transport collection

The museum contains much of transport interest, and the size of its site makes good internal transportation for visitors and staff purposes a necessity.

 

The collection contains a variety of historical vehicles for road, rail and tramways. In addition there are some modern working replicas to enhance the various scenes in the museum.

 

Agriculture

The museum's two farms help to preserve traditional northcountry and in some cases rare livestock breeds such as Durham Shorthorn Cattle; Clydesdale and Cleveland Bay working horses; Dales ponies; Teeswater sheep; Saddleback pigs; and poultry.

 

Regional heritage

Other large exhibits collected by the museum include a tracked steam shovel, and a coal drop from Seaham Harbour.

 

In 2001 a new-build Regional Resource Centre (accessible to visitors by appointment) opened on the site to provide accommodation for the museum's core collections of smaller items. These include over 300,000 historic photographs, printed books and ephemera, and oral history recordings. The object collections cover the museum's specialities. These include quilts; "clippy mats" (rag rugs); Trade union banners; floor cloth; advertising (including archives from United Biscuits and Rowntree's); locally made pottery; folk art; and occupational costume. Much of the collection is viewable online and the arts of quilting, rug making and cookery in the local traditions are demonstrated at the museum.

 

Filming location

The site has been used as the backdrop for many film and television productions, particularly Catherine Cookson dramas, produced by Tyne Tees Television, and the final episode and the feature film version of Downton Abbey. Some of the children's television series Supergran was shot here.

 

Visitor numbers

On its opening day the museum set a record by attracting a two-hour queue. Visitor numbers rose rapidly to around 450,000 p.a. during the first decade of opening to the public, with the millionth visitor arriving in 1978.

 

Awards

Museum of the Year1986

European Museum of the Year Award1987

Living Museum of the Year2002

Large Visitor Attraction of the YearNorth East England Tourism awards2014 & 2015

Large Visitor Attraction of the Year (bronze)VisitEngland awards2016

It was designated by the Museums, Libraries and Archives Council in 1997 as a museum with outstanding collections.

 

Critical responses

In responding to criticism that it trades on nostalgia the museum is unapologetic. A former director has written: "As individuals and communities we have a deep need and desire to understand ourselves in time."

 

According to the BBC writing in its 40th anniversary year, Beamish was a mould-breaking museum that became a great success due to its collection policy, and what sets it apart from other museums is the use of costumed people to impart knowledge to visitors, rather than labels or interpretive panels (although some such panels do exist on the site), which means it "engages the visitor with history in a unique way".

 

Legacy

Beamish was influential on the Black Country Living Museum, Blists Hill Victorian Town and, in the view of museologist Kenneth Hudson, more widely in the museum community and is a significant educational resource locally. It can also demonstrate its benefit to the contemporary local economy.

 

The unselective collecting policy has created a lasting bond between museum and community.

James Blair had been found with two gaping wounds to the top of his head, he was drifting in and out of conciousness and largely incoherant. He passed away on the way to the hospital. It seems that his murder has yet to be solved.

 

FUNERAL OF VICTIM.

IMPRESSIVE PUBLIC TRIBUTES

LARGE CROWD ATTENDS. The funeral yesterday afternoon of Mr. James Hunter Blair, victim of the murder, was one of the largest seen in Auckland for many years. Long before 3 o'clock large crowds assembled near the victim's home in Abbey Street, Newton, and as the cortege moved off thousands lined the streets from Karangahape Road at various points right out to Point Chevalier.

The coffin, draped with the Union Jack and covered with many beautiful floral emblems, was borne by Messrs. A. Hynes, D. Thompson, F. F. C. Collett, L. Wilkinson, J. Nash, and W. Davidson, all Chess taxi-drivers and colleagues of the dead man. As the hearse moved into Karangahape Road from Gundry Street long lines of taxicabs moved into line behind and followed to Waikumete Cemetery. The cortege was two miles long. Many ex-servicemen followed the hearse to pay tribute to their late comrade in arms. The taxicabs of the various services were grouped according to the organisation to which they belonged, almost every Chess taxi in Auckland being behind the hearse, the others following. Each taxi carried a small strip of black ribbon front the radiator cap. The service at Waikumete was conducted by the Rev. Evan R. Harries, of St. James' Presbyterian Church. Mr. Blair was buried in the soldiers' section of the cemetery. "Thou knowest, O Lord, how our hearts are stirred to sympathy and to indignation. We are mindful of the frailty of life, of its subjection, not only to disease, but also to hatred and even to crime," said Mr. Harries, who recited an eloquent graveside prayer. "An enemy hath sown tares where Thou hast sown wheat. We remember that the devil was a murderer from the beginning. We thank Thee for the magnificent tribute paid to our brother at this graveside. Have compassion upon his wife and daughters. We pray that our minds may be freed from thoughts of personal revenge; help us to commit our cause to Him who judges righteously. give us grace to pray even for him whose hand has done this foul deed, that he may be brought to penitence."

The minister recited several verses from the. hymn "Now the Labourer's Task is O'er," and those present joined in the Lord's Prayer. The final and most impressive tribute was provided by a number of men, representatives of the Auckland Returned Soldiers' Association, who stepped forward and cast into the open grave replicas of the red poppies of Flanders.

paperspast.natlib.govt.nz/newspapers/AS19331018.2.14

 

Extraordinary Crime Arouses Auckland

POLICE HAVE LITTLE TO WORK ON

AUCKLAND, Last Night.

Without any apparent motive, the murder of James Hunter Blair while he was seated at the wheel of the taxicab in King's road, Mount Roskill, in the early hours of Sunday morning, still presents a deeply puzzling problem.

Information flooded into the central po.jiee station throughout the day and there was every indication that intense public concern and interest had been aroused over the extraordinary crime. Much of that divulged to the police had to do with men seen in the vicinity at varying times. The consequence was that the detectives and constables were given tremendous scope for inquiry. Great hope was held out by the investigators as a result of an examination of fingerprints on the vehicle. A remarkably thorough search was made and numbers of fingerprints, especially on the doors of the car, were recorded. The car was also examined thoroughly for other possible clues. There were indications of bark in the back of the vehicle, suggesting that a piece of timber could have been used as the lethal weapon. The bark, however, could easily have been in the cab for a considerable time.

paperspast.natlib.govt.nz/newspapers/HC19331017.2.19

 

THE TAXICAB MURDER

Sir. —The murder of James Blair, taxi-driver, has left his dependants penniless. In the hope that you will open a subscription list in their aid, I enclose my small cheque. Surely many of those among us who call up taxis at any hour will find it not impossible to help to solve, if only for a while, the problem now facing Mrs. Blair. Inasmuch.

[Cheque for £3 3s received. Further contributions will be received at the Herald Office and forwarded to Mrs. Blair.—Editor, Herald.]

paperspast.natlib.govt.nz/newspapers/NZH19331019.2.160.2

 

THE BLAIR FUND

A total of £54 0s 3d has been received for the fund for the benefit of the widow of the murdered taxi-driver, Mr. James Hunter Blair. In addition to £43 9s 3d previously acknowledged £lO 11s has been received from the owner-drivers, shift-drivers and staff of the Atta Taxi Company, The fund is now closed.

paperspast.natlib.govt.nz/newspapers/NZH19331121.2.175

 

paperspast.natlib.govt.nz/newspapers/NZH19331016.2.24.2

 

paperspast.natlib.govt.nz/newspapers/NZH19331018.2.35.2

 

paperspast.natlib.govt.nz/newspapers/AS19331018.2.91.1

 

www.stuff.co.nz/auckland/local-news/local-blogs/tales-fro...

 

Plot 36: James Hunter Blair (53) 1933 – Taxi Driver – murdered

 

1st N.Z.E.F.

43717 Dvr

J. H. BLAIR

Army Service Corps

died (N.Z.) aged

15.10.1933 54 yrs

 

View James’ military personnel file on line:

ndhadeliver.natlib.govt.nz/delivery/DeliveryManagerServle...

 

View and/or contribute to James’ profile on the Auckland War Memorial Museum Cenotaph data base:

www.aucklandmuseum.com/war-memorial/online-cenotaph/recor...

  

SPAIN, Carthago Nova. Gaius (Caligula), with Caesonia. AD 37-41. Æ 26mm (14.07 g, 4h). Laureate head of Gaius (Caligula) right / Draped bust of Caesonia(?), as Salus, right. RPC 185.For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

 

GAIUS (CALIGULA), with AGRIPPINA. 37-41 AD. AR Denarius (3.74 gm). Rome mint. Struck 40 AD. Laureate head of Caligula right / Draped bust of Agrippina right. RIC I 22; Trillmich type 4D (pl.1, 45); RSC 6.For more on Caligulan Numismatic Articles see: Coins courtesy cngoins.com

 

Related Articles of Caligula from American Numismatic Society Library Search

 

Library Catalog Search (Preliminary Version)

Full Record: Barrett, Anthony A. The invalidation of currency in the Roman Empire : the Claudian demonetization of Caligula's AES. (1999)

Full Record: Bost, Jean-Pierre. Routes, cits et ateliers montaires : quelques remarques sur les officines hispaniques entre les rgnes d'Auguste en de Caligula. (1999)

Full Record: Bibliothque Municipale d'Etude et d'Information de Grenoble. Grenoble : Bibliothque Municipale d'Etude et d'Information : catalogue des monnaies. II. Monnaies romaines. Monnaies impriales romaines. 2. Caligula - Neron . Index. / Bernard Rmy, Frdric Bontoux, Virginie Risler. (1998)

Full Record: Gainor, John R. The image of the Julio-Claudian dynasty from coins / by John R. Gainor.

Full Record: Martini, Rodolfo. Monete romane imperiali del Museo G. B. Adriani. Parte 3, Caius (37-41 d.C.) / Rodolfo Martini. (2001)

Full Record: ACCLA privy to presentation by Richard Baker on Caligula. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 1. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 2. (2002)

Full Record: Wend, David A. Caligula, the emperor as autocrat. Part 3. (2002)

Full Record: Kemmers, Fleur. Caligula on the Lower Rhine : Coin finds from the Roman Fort of Albaniana (The Netherlands) / Fleur Kemmers. (2004)

Full Record: Estiot, Sylviane. Le trsor de Meussia (Jura) : 399 monnaies d'argent d'poques rpublicaine et julio-claudienne / Sylviane Estiot, Isabelle Aymar. (2002)

Full Record: Gocht, Hans. Namenstilgungen an Bronzemünzen des Caligula und Claudius / Hans Gocht. (2003)

Full Record: Gomis Justo, Marivi. Ercavica : La emision de Caligula. Estimacion del numero de cunos originales.

Full Record: Sayles, Wayne G. Fakes on the Internet. (2002)

Full Record: Kemmers, Fleur. The coin finds from the Roman fort Albaniana, the Netherlands / Fleur Kemmers . (2005)

Full Record: Lopez Snchez, Fernando. La afirmacion soberana de Caligula y de Claudio y el fin de las acunaciones ciudadanas en occidente / Fernando Lopez Snchez. (2000)

Full Record: Besombes, Paul-Andr. Les monnaies hispaniques de Claude Ier des dpôts de la Vilaine (Rennes) et de Saint-Lonard (Mayenne) : tmoins de quel type de contact entre l'Armorique et la pninsule ibrique ? / Paul-Andr Besombes. (2005)

Full Record: Catalli, Fiorenzo. Le thesaurus de Sora / Fiorenzo Catalli et John Scheid.

Full Record: Giard, Jean-Baptiste. Faux deniers de Caligula de la Renaissance.

Full Record: Vermeule, Cornelius. Faces of Empire (Julius Caesar to Justinian). Part II(B), More young faces : Caligula again and Nero reborn / Cornelius Vermeule. (2005)

Full Record: Geranio, Joe. Portraits of Caligula : the seated figure? / Joe Geranio. (2007)

Full Record: Aguilera Hernandez, Alberto. Acerca de un as de Caligula hallado en Zaragoza / Alberto Aguilera Hernandez. (2007)

Full Record: Butcher, K. E. T. Caligula : the evil emperor. (1985)

Full Record: Fuchs, Michaela. Frauen um Caligula und Claudius : Milonia Caesonia, Drusilla und Messalina. (1990)

Full Record: Faur, Jean-Claude. Moneda de Caligula de Museo Arqueologico Provincial de Tarragona. (1979)

Full Record: British Museum. Dept. of coins and medals. Coins of the Roman Empire in the British museum. Vol. I: Augustus to Vitellius / by Harold Mattingly. (1976)

Full Record: Conrad, Edwin. A Caligula Isotope of Hadrian. (1968)

Full Record: Conrad, Edwin. The Metamorphosis of an Allegad 'As of Hadrian.' (1968)

Full Record: Bendall, Simon. A 'new' gold quinarius of Caligula. (1985)

Full Record: Cortellini, Nereo. Le monete di Caligola nel Cohen.

Full Record: Guey, Julien. Les "bains d'or" de Caligula "Immensi Avreorvm Acervi (Sutone, Cal., 42,3).

Full Record: Guey, J. Les "bains d'or" de Caligula : Sutone, Cal. 42, 3.

Full Record: Curry, Michael R. The Aes Quadrans of Caligula. (1968)

Full Record: Jonas, Elemr. L'emploi dar "damnatio memoriae" sur l'un des "dupondius" de Calgula. (1937)

Full Record: Julian, R. W. The coins of Caligula. (1994)

Full Record: Donciu, Ramiro. Cu privire la activitatea militara a lui Caius (Caligula) in anul 40 e.n. (1983)

Full Record: Hansen, Peter. A history of Caligula's Vesta. (1992)

Full Record: Kaenel, Hans-Markus von. Augustus, Caligula oder Caludius? (1978)

Full Record: Kaenel, Hans-Markus von. Die Organisation der Münzprgung Caligulas. (1987)

Full Record: Johansen, Flemming S. The sculpted portraits of Caligula. (1987)

Full Record: Carter, G. F. Chemical compositions of copper-based Roman coins. V : imitations of Caligula, Claudius, and Nero / G. F. Carter and others. (1978)

Full Record: Giard, Jean-Baptiste. L'atelier de Lyon sous Auguste : Tibre et Caligula. (1979)

Full Record: Giard, Jean-Baptiste. Les missions d'or et d'argent de Caligula dans l'atelier de Lyon. (1976)

Full Record: Giard, Jean-Baptiste. Le monnayage de l'atelier de Lyon des origines au rgne de Caligula (43 avant J.-C. - 41 aprs J.-C.). (1983)

Full Record: Nony, D. Quelques as d'imitation de Caligula trouves a Bordeaux (Gironde). (1981)

Full Record: Levy, Brooks Emmons. Caligula's radiate crown. (1988)

Full Record: Poulsen, Vagn. Un nouveau visage de Caligula. (1972)

Full Record: Price, Martin Jessop. Elephant in Crete? New light ona cistophorus of Caligula. (1973)

Full Record: MacInnis, H. Frank. Ego-driven emperor commits excesses. (1979)

Full Record: McKenna, Thomas P. The case of the curious coin of Caligula : a provincial bronze restruck with legend-only dies. (1994)

Full Record: Mowat, Robert. Bronzes remarquables de Tibre, de son fils, de ses petits-fils et de Caligula. (1911)

Full Record: Koenig, Franz E. Roma, monete dal Tevere : l'imperatore Gaio (Caligola). (1988)

Full Record: Kollgaard, Ron. Caligula's coins profile despot. (1993)

Full Record: Kollgaard, Ron. A numismatic mystery : "the Caligula quadrans." (1994)

Full Record: Martini, Rodolfo. Osservazioni su contromarche ed erosioni su assi de Caligula. (1980)

Full Record: Szaivert, Wolfgang. Moneta Imperii Romani. Band 2 und 3. Die Münzprgung der Kaiser Tiberius und Caius (Caligula) 14/41 / von Wolfgang Szaivert. (1984)

Full Record: Boschung, Dietrich. Die Bildnisse des Caligula. Kaenel, Hans-Markus von. Jucker, Hans. Deutsches Archaologisches Institut. Das Romische Herrscherbild. 1. Abt., Bd. 4, Die Bildnisse des Caligula / Dietrich Boschung ; mit einem Beitrag von Hans-Markus von Kaenel ; auf Grund der Vorarbeiten und Marterialsammlungen von Hans Jucker. (1989)

Full Record: Rosborough, Ruskin R. An epigraphic commentary on Suetonius's life of Gaius Caligula. A thesis...for the...Doctor of Philosophy. (1920)

Full Record: Richard, Jean-Claude. A propos de l'aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Richard, Jean-Claude. Un aureus de Caligula dcouvert Saint-Colomban-des-Villards (Savoie). (1982)

Full Record: Ritter, Hans-Werner. Adlocutio und Corona Civica unter Caligula und Tiberius. (1971)

Full Record: Kumpikevicius, Gordon C. A numismatic look at Gaius. (1979)

Full Record: Savio, Adriano. La coerenza di Caligola nella gestione della moneta / Adriano Savio. (1988)

Full Record: Savio, Adriano. Note su alcune monete di Gaio-Caligola. (1973)

Full Record: Stylow, Armin U. Die Quadranten des Caligula als Propaganda-münzen.münzen" aus der stdtischen sammlung zu Osnabrück. (1971)

Full Record: Schwartz, Jacques. Le Monnayage Snatorial entre 37 et 42 P.C. (1951)

Full Record: Rodolfo Martini, ed. Sylloge nummorum Romanorum. Italia. Milano, Civiche Raccolte Numismatiche Vol. 1 Giulio-Claudii / a cura di Rodolfo Martini. (1990)

Full Record: Szaivert, Wolfgang. Zur Julisch-Claudischen Münzprgung. (1979)

Full Record: Vedrianus. The Roman Imperial series. V. Gaius. (1963)

Full Record: Tietze, Christian M. Kaiser Cajus Caesar, genannt Caligula. (1979)

Full Record: Wood, Susan. Diva Drusilla Panthea and the sisters of Caligula / Susan Wood. (1995)

Full Record: Sutherland, Carol Humphrey Vivian. Coinage in Roman imperial policy 31 B.C.-A.D. 68. (1951)

Full Record: Sutherland, C. H. V. The mints of Lugdunum and Rome under Gaius : an unsolved problem. (1981)

Full Record: Trillmich, Walter. Familienpropaganda der Kaiser Caligula und Claudius : Agrippina Maior und Antonia Augusta auf Münzen. (1978)

Full Record: Voirol, August. Eine Warenumsatzsteuer im antiken Rom und der numismatische Beleg inher Aufhebung : Centesima rerum venalium. (1943)

Full Record: Trillmich, Walter. Zur Münzprgung des Caligula von Caesaraugusta (Zaragoza). (1973)

 

A most-wondrous sight: Rocks that move, as evidenced by their trail left in the clay of the playa, though no one has ever seen it happen.