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THE DALLES, Ore. – Noah Williams loves it when people tell him he can’t do something.
Like when people say there’s no way he can make cover crops work in a dryland wheat cropping system. “It’s my motivation to find a way to do it,” he says. “I like the challenge.”
Noah is working with the USDA Natural Resources Conservation Service (NRCS) and the Wasco Soil and Water Conservation District (SWCD) to try some new, innovative approaches to build healthier soil on his farm. “I’ve been told that cover cropping can’t work in our area, but I believe it can—we just have to change our mindset,” Noah says.
Pictured: Noah Williams examines his wheat crop in a field previously planted with cover crops. He said the wheat in the control area,
close to where he's standing in this photo, turned yellow much faster than the wheat in cover cropped areas. The wheat in the cover cropped areas (pictured behind Williams) stayed green longer into the season and appeared to handle stress better.
トウチクラン
(チャバナホウチャクソウ / 万寿竹)
Disporum cantoniense (Lour.) Merr., 1920
This name is accepted. 11/27, 2021.
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Family: Colchicaceae (APG IV)
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Authors:
João de Loureiro (1717-1791)
Elmer Drew Merrill (1876-1956)
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Published In:
Philippine Journal of Science 15(3): 229. 1919[1920].
(Philipp. J. Sci.)
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Distribution:S. China to Trop. Asia
36 CHC CHS CHT 40 ASS EHM IND NEP SRL WHM 41 CBD LAO MYA THA VIE 42 JAW LSI MLY SUM
Lifeform:Rhizome geophyte
Original Compiler:R.Govaerts
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Basionym/Replaced Synonym:
Fritillaria cantoniensis Lour., Flora Cochinchinensis 1: 206. 1790. (Fl. Cochinch.)
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Homotypic Names:
Fritillaria cantoniensis Lour., Flora Cochinchinensis 1: 206. 1790. (Fl. Cochinch.)
Uvularia chinensis Ker Gawl., Botanical Magazine 23: pl. 916. 1806. (Bot. Mag.)
Streptopus chinensis (Ker Gawl.) Sm., The Cyclopaedia; or, universial dictionary of arts, . . . 37 sub Uvularia, n. 4. (Cycl.)
Disporum pullum Salisb., Trans. Hort. Soc. London 1: 331 (1812), nom. illeg.
Disporum pullum Salisb. ex Hook. f., Trans. Hort. Soc. London 1: 331 (1812), nom. illeg.
Disporum chinense D. Don, Prodromus Florae Nepalensis 50. 1825. (Prodr. Fl. Nepal.)
Disporum chinense (Ker Gawl.) Kuntze, Revis. Gen. Pl. 2: 708 (1891).
Disporum chinense var. pullum Kuntze, Revisio Generum Plantarum 2: 708. 1891. (5 Nov 1891) (Revis. Gen. Pl.)
Disporum pullum var. brunneum C.H. Wright, Botanical Magazine 145: , pl. 8807. 1919. (Bot. Mag.)
Disporum cantoniense var. brunneum (C.H. Wright) Hand.-Mazz., Symbolae Sinicae 7(5): 1207. 1936. (Symb. Sin.)
Disporum cantoniense forma brunneum (C.H. Wright) H. Hara, in H. Ohba & S.B. Malla, Himalayan Pl., 1 (Univ. Mus. Univ. Tokyo Bull., 31) 186 (1988): (1988).
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Distribution:S. China to Trop. Asia
36 CHC CHS CHT 40 ASS EHM IND NEP SRL WHM 41 CBD LAO MYA THA VIE 42 JAW LSI MLY SUM
Lifeform:Rhizome geophyte
Original Compiler:R.Govaerts
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This name is Accepted by:
Hara, H., Stearn, W.T. & Williams, H.J. (1978). An Enumeration of the Flowering Plants of Nepal 1: 1-154. Trustees of British Museum, London.
Karthikeyan, S., Jain, S.K., Nayar, M.P. & Sanjappa, M. (1989). Florae Indicae Enumeratio: Monocotyledonae: 1-435. Botanical Survey of India, Calcutta.
H?, P.-H. (1993). Câyc? Vi?tnam. An Illustrated flora of Vietnam 3(1): 1-603d. Pham-hoang Ho, Montréal.
Noltie, H.J. (1994). Flora of Bhutan 3(1): 1-456. Royal Botanic Gardens, Edinburgh.
Zhengyi, W. & Raven, P.H. (eds.) (2000). Flora of China 24: 1-431. Missouri Botanical Garden Press, St. Louis.
Govaerts, R. (2000). World Checklist of Seed Plants Database in ACCESS D: 1-30141.
Singh, N.P. & Sanjappa, M. (eds.) (2006). Alliaceae, Liliaceae, Trilliaceae & Uvulariaceae. Fascicles of Flora of India 23: 1-134. Botanical Survey of India, New Delhi.
Flora of China Editorial Committee. 1988-2013. Flora of China (Checklist & Addendum). Unpaginated. In C. Y. Wu, P. H. Raven & D. Y. Hong (eds.) Fl. China. Science Press & Missouri Botanical Garden Press, Beijing & St. Louis.
Flora of China Editorial Committee. 2000. Flora of China (Flagellariaceae through Marantaceae). 24: 1–431. In C. Y. Wu, P. H. Raven & D. Y. Hong (eds.) Fl. China. Science Press & Missouri Botanical Garden Press, Beijing & St. Louis.
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Nikon D800E
Nikon AF Micro-Nikkor 60mm F2.8D
Voltex's BZPGOT games are legitimately quite fun. If folks here on flickr are interested in joining, we still have spots left. It's a DnD style game for those curious.
The Menai Suspension Bridge (Welsh: Pont y Borth or Pont Grog y Borth) is a suspension bridge spanning the Menai Strait between the island of Anglesey and the mainland of Wales. Designed by Thomas Telford and completed in 1826, it was the world's first major suspension bridge. The bridge still carries road traffic and is a Grade I listed structure.
The Menai Strait was created by glacial erosion along a line of weakness associated with the Menai Strait Fault System. During a series of Pleistocene glaciations (that lasted from about 2,580,000 to 11,700 years ago), a succession of ice-sheets moved from northeast to southwest across Anglesey and neighbouring Gwynedd, scouring the underlying rock and creating a series of linear bedrock hollows. The deepest of these channels eventually became flooded by the sea as the ice sheets receded, forming the Menai Strait.
As Anglesey has been an island throughout recorded human history, the only way to reach it was by crossing the strait. However, this has always been a dangerous endeavour because there are four strong tidal flows each day generated by the twice daily tides. These flow in both directions through the strait, creating strong currents and whirlpools. Despite the dangers, ferries operated all along the Menai Strait, carrying passengers and goods between the island and the mainland. In 1785, a boat carrying 55 people ran aground at the southern end of the Menai Strait in a strong gale and began to sink. Before a rescue boat from Caernarfon could reach the stricken vessel it sank, and only one person survived.
Additionally, the main source of income on Anglesey was from the sale of cattle, and to move them to the markets of the mainland, including London, they had to be driven into the water and encouraged to swim across the Strait. This often resulted in the loss of valuable animals.
In 1800, Ireland joined Great Britain in the Act of Union. This led rapidly to an increase in people travelling between London and Holyhead en route to Dublin. In 1815, the British Parliament passed an Act to build the Holyhead Road with responsibility for the project given to civil engineer Thomas Telford. Despite some difficult geographical obstacles to overcome (e.g. Snowdonia and the Menai Strait), the route was chosen because Holyhead was the principal port for ferries to Dublin as it was the closest point to Ireland. After Telford had completed a survey of the route from London to Holyhead, he proposed that the best option was to build a bridge over the Menai Strait from a point near Bangor on the mainland to the village of Porthaethwy (now commonly known as Menai Bridge) on Anglesey.
The site for the bridge was chosen because it had tall banks that would be high enough to allow the passage of sailing ships to pass underneath. Telford proposed that a suspension bridge would be the best option because it would have a span wide enough to cross the fast flowing waters of the Strait at this point. His recommendation was accepted by Parliament.
Construction of the bridge, to Telford's design, began in 1819 with the towers on either side of the strait. These were constructed from Penmon limestone and were hollow with internal cross-walls. Then came the sixteen huge chain cables to support the 176-metre (577 ft) span, each consisting of five parallel bars of wrought iron links, for a total of 80 iron bars and 935 links per cable.
The chains were carried over the piers on cast iron saddles with rollers, allowing for movement caused by temperature changes.[6] Each chain measured 522.3 metres (1,714 ft) and weighed 121 long tons (123 t; 136 short tons). Their suspending power was calculated at 2,016 long tons (2,048 t; 2,258 short tons). To avoid rusting between manufacture and use, the iron was soaked in linseed oil and later painted. On both sides of the strait the chains were conveyed through three tunnels into a chamber cut into the rock, where they were held in place by 9 feet (2.7 m) bolts resting in cast iron sockets. William Hazledine was contracted to supply the necessary wrought and cast iron, and each chain had four adjusting links to compensate for differences in length caused by imperfections during the production of the large number of separate links.
Workmen assembled the majority of the chains link by link on-site. This was carried out on platforms near the tunnel mouths until the chains, supported by scaffolding, reached the tops of the piers. A cradle capable of carrying two workers was then suspended from each tower and links were lifted up and attached by the men in the cradles until the chains reached water level. The final central portion of each chain was floated across on a 400 feet (120 m) raft and lifted via a system of pulleys by 150 men.
The bridge was opened to much fanfare on 30 January 1826. It reduced the 36-hour journey time from London to Holyhead by 9 hours.
The roadway was only 24 feet (7.3 m) wide and, without stiffening trusses, soon proved highly unstable in the wind. The deck of the Menai Bridge was strengthened in 1840 by W. A. Provis and, in 1893, the entire wooden surface was replaced with a steel deck designed by Sir Benjamin Baker.[10] Over the years, the 4½-ton weight limit proved problematic for the increasing freight industry and in 1938 the original wrought iron chains were replaced by a new arrangement of steel ones, without the need to close the bridge. In 1999, the bridge was closed for around a month to resurface the road and strengthen the structure, requiring all traffic to cross via the nearby Britannia Bridge.
On 28 February 2005, one carriageway of the bridge was closed for six months, restricting traffic to a single carriageway. The bridge was reopened to traffic in both directions on 11 December 2005 after its first major repainting in 65 years.[11] It has been proposed by the British government as a candidate World Heritage Site.
Operation Menai Bridge is the code name for plans related to the death of King Charles III.
On 21 October 2022, the bridge was shut without prior notice. A statement from the Welsh Government said it was closed for essential maintenance work following safety recommendations from structural engineers. Initially, the bridge was shut completely in both directions, but it was soon reopened to foot passengers and dismounted cyclists. The Welsh Government stated the bridge will remain closed for 14 to 16 weeks, reopening in early 2023.
On 1st February 2023 the bridge was reopened in both directions, but subject to a seven and a half ton weight restriction. A date for full remedial work has yet to be set.
The Anglesey Coastal Path passes below the bridge and the Wales coast path passes over the bridge and joins the mainland path at the bridge end.. The bridge has a memorial to the Aberfan disaster victims on the Anglesey side.
The nearest settlement is the town of Menai Bridge. A representation of the Menai Bridge inside a border of railings and stanchions is featured on the reverse of British one-pound coins minted in 2005.
The Menai Strait is a strait which separates the island of Anglesey from Gwynedd, on the mainland of Wales. It is situated between Caernarfon Bay in the south-west and Conwy Bay in the north-east, which are both inlets of the Irish Sea. The strait is about 25 km (16 mi) long and varies in width from 400 metres (1,300 ft) between Fort Belan and Abermenai Point to 7.5 kilometres (4.7 mi) between Puffin Island (Ynys Seiriol) and Penmaenmawr. It contains several islands, including Church Island (Ynys Tysilio), on which is located St Tysilio's Church.
The strait is bridged by the Menai Suspension Bridge (Pont Grog y Borth), which was completed in 1826 to a design by Thomas Telford and carries the A5 road, and the Britannia Bridge (Pont Britannia) a truss arch bridge which carries the North Wales Main Line and the A55 road; it is an adaptation of a tubular railway bridge completed in 1850 to a design by Robert Stephenson, which was severely damaged by a fire in 1970.
The differential tides at the two ends of the strait cause very strong currents which create dangerous conditions. One of the most hazardous areas is the Swellies (Pwll Ceris), between the two bridges, where rocks near the surface cause over-falls and local whirlpools. This was the site of the loss of the training ship HMS Conway in 1953. Entering the strait at the Caernarfon end is also hazardous because of the frequently shifting sand banks that make up Caernarfon bar.
The present day channel is a result of glacial erosion of the bedrock along a line of weakness associated with the Menai Strait Fault System. During a series of Pleistocene glaciations a succession of ice-sheets moved from northeast to southwest across Anglesey and neighbouring Gwynedd scouring the underlying rock; the grain of which also runs in the same direction. The result was a series of linear bedrock hollows across the region, the deepest of which was flooded by the sea as world ocean levels rose at the end of the last ice age (c. 10,000 BC).
The name Menai comes from Welsh main-aw or main-wy, meaning "narrow water."
According to Heimskringla, the 11th century Norse-Gael ruler Echmarcach mac Ragnaill plundered in Wales with his friend, the Viking Guttorm Gunnhildsson. However they started quarreling over the plunder and fought a battle at the Menai Strait. Guttorm won the battle by praying to Saint Olaf and Echmarcach was killed.
In the 12th century, a later Viking raid and battle in the Menai Strait are recounted in the Orkneyinga Saga as playing an important role in the life of Magnus Erlendsson, Earl of Orkney – the future Saint Magnus. He had a reputation for piety and gentleness. Refusing to fight in the raid on Anglesey, he stayed on board his ship, singing psalms. This incident is recounted at length in the 1973 novel Magnus by Orcadian author George Mackay Brown, and in the 1977 opera, The Martyrdom of St Magnus by Peter Maxwell Davies. The first of the opera's nine parts is called "The Battle of Menai Strait".
From the 1890s until 1963, the pleasure steamers of the Liverpool and North Wales Steamship Company would ply their main route from Liverpool and Llandudno along the Menai Strait, and around Anglesey. After the company's voluntary liquidation in 1962, P and A Campbell took over the services for a while. Now, every year for two weeks in the summer, the MV Balmoral undertakes a similar service. The most recent service appears to have been Feb-2021, since when the vessel has been taken to dry dock for essential repair work
The tidal effects observed along the banks of the strait can be confusing. A rising tide approaches from the south-west, causing the water in the strait to flow north-eastwards as the level rises. The tide also flows around Anglesey until, after a few hours, it starts to flow into the strait in a south-westerly direction from Beaumaris. By this time, the tidal flow from the Caernarfon end is weakening and the tide continues to rise in height but the direction of tidal flow is reversed. A similar sequence is seen in reverse on a falling tide. This means that slack water between the bridges tends to occur approximately one hour before high tide or low tide.
Theoretically it is possible to ford the strait in the Swellies at low water, spring tides when the depth may fall to less than 0.5 metres (1.6 ft). However, at these times a strong current of around 4.8 knots (8.9 km/h) is running, making the passage extremely difficult. Elsewhere in the strait the minimum depth is never less than 2 metres (6.6 ft) until the great sand flats at Lavan Sands are reached beyond Bangor.
The tides carry large quantities of fish, and the construction of fish weirs on both banks and on several of the islands, helped make the Strait an important source of fish for many centuries. Eight of the numerous Menai Strait fish weirs are now scheduled monuments.
Because the strait has such unusual tidal conditions, coupled with very low wave heights because of its sheltered position, it presents a unique and diverse benthic ecology.
The depth of the channel reaches 15 metres (49 ft) in places, and the current can exceed 7 knots (13 km/h). It is very rich in sponges.
The existence of this unique ecology was a major factor in the establishment of Bangor University's School of Ocean Sciences at Menai Bridge, as well as its status as a special area of conservation with marine components. The waters are also a proposed Marine Nature Reserve.
The same unique ecology and geomorphology has let to a number of designations of SSSIs along the strait including Glannau Porthaethwy, the ivy–oak–ash woodland on the southern shore (Coedydd Afon Menai) and Lavan Sands (Welsh: Traeth Lafan). The banks of the Menai Straits are home to the critically endangered Menai Whitebeam. The plant is an extremely rare species of Sorbus only found in this part of North Wales. The population contains about 30 plants, and most of these are thought to be mature.
Much of the land on Anglesey at the eastern end of the strait is designated as an area of outstanding natural beauty.
Opened in 1826, the Menai Bridge is a 417 metre long, 30 metre tall suspension bridge, and the first bridge to cross the Menai Strait. The bridge, designed by Thomas Telford, carries the A5, a road which connects the capital London to Holyhead on Holy Island. The bridge itself is grade one listed and a candidate to become a UNESCO World Heritage Site.
Opened in 1850, the Britannia Bridge was built as a rail bridge connecting Anglesey to the mainland. The bridge, 461 metres long and 40 metres tall, carries the North Wales Coast Line connecting Holyhead to Crewe. Between 1970 and 1972, the bridge underwent a redesign in order to accommodate what would later become the A55, a dual carriageway connecting Chester to Holyhead. The bridge is grade two listed and is the more common crossing point out of the two bridges.
Since 2007, a Third Menai Crossing had been proposed by government to tackle congestion on the other two crossings. However, on 14 February 2023, the Welsh Government announced that the project would not go ahead, citing efforts to reduce car usage, its environmental impact and it being a "blot" on the landscape. Issues with financing the project was later stated by the government as another reason why the project could not proceed. Lee Waters, deputy minister for climate change, later stated the crossing could be considered again as part of a wider review into the infrastructure of North Wales, rather than individually.
The Isle of Anglesey is a county off the north-west coast of Wales. It is named after the island of Anglesey, which makes up 94% of its area, but also includes Holy Island (Ynys Gybi) and some islets and skerries. The county borders Gwynedd across the Menai Strait to the southeast, and is otherwise surrounded by the Irish Sea. Holyhead is the largest town, and the administrative centre is Llangefni. The county is part of the preserved county of Gwynedd.
The Isle of Anglesey is sparsely populated, with an area of 276 square miles (710 km2) and a population of 68,900. After Holyhead (12,103), the largest settlements are Llangefni (5,500) and Amlwch (3,967). The economy of the county is mostly based on agriculture, energy, and tourism, the latter especially on the coast. Holyhead is also a major ferry port for Dublin, Ireland. The county has the second-highest percentage of Welsh speakers in Wales, at 57.2%, and is considered a heartland of the language.
The island of Anglesey, at 676 square kilometres (261 sq mi), is the largest in Wales and the Irish Sea, and the seventh largest in Britain. The northern and eastern coasts of the island are rugged, and the southern and western coasts are generally gentler; the interior is gently undulating. In the north of the island is Llyn Alaw, a reservoir with an area of 1.4 square miles (4 km2). Holy Island has a similar landscape, with a rugged north and west coast and beaches to the east and south. The county is surrounded by smaller islands; several, including South Stack and Puffin Island, are home to seabird colonies. Large parts of the county's coastline have been designated an Area of Outstanding Natural Beauty.
The county has many prehistoric monuments, such as Bryn Celli Ddu burial chamber. In the Middle Ages the area was part of the Kingdom of Gwynedd and native Principality of Wales, and the ruling House of Aberffraw maintained courts (Welsh: llysoedd) at Aberffraw and Rhosyr. After Edward I's conquest of Gwynedd he built the castle at Beaumaris, which forms part of the Castles and Town Walls of King Edward in Gwynedd World Heritage Site. The Menai Strait to the mainland is spanned by the Menai Suspension Bridge, designed by Thomas Telford in 1826, and the Britannia Bridge, originally designed by Robert Stephenson in 1850.
The history of the settlement of the local people of Anglesey starts in the Mesolithic period. Anglesey and the UK were uninhabitable until after the previous ice age. It was not until 12,000 years ago that the island of Great Britain became hospitable. The oldest excavated sites on Anglesey include Trwyn Du (Welsh: Black nose) at Aberffraw. The Mesolithic site located at Aberffraw Bay (Porth Terfyn) was buried underneath a Bronze Age 'kerb cairn' which was constructed c. 2,000 BC. The bowl barrow (kerb cairn) covered a material deposited from the early Mesolithic period; the archeological find dates to 7,000 BC. After millennia of hunter-gather civilisation in the British Isles, the first villages were constructed from 4000 BC. Neolithic settlements were built in the form of long houses, on Anglesey is one of the first villages in Wales, it was built at Llanfaethlu. Also an example permanent settlement on Anglesey is of a Bronze Age built burial mound, Bryn Celli Ddu (English: Dark Grove Hill). The mound started as a henge enclosure around 3000 BC and was adapted several times over a millennium.
There are numerous megalithic monuments and menhirs in the county, testifying to the presence of humans in prehistory. Plas Newydd is near one of 28 cromlechs that remain on uplands overlooking the sea. The Welsh Triads claim that the island of Anglesey was once part of the mainland.
After the Neolithic age, the Bronze Age began (c. 2200 BC – 800 BC). Some sites were continually used for thousands of years from original henge enclosures, then during the Iron Age, and also some of these sites were later adapted by Celts into hillforts and finally were in use during the Roman period (c. 100 AD) as roundhouses. Castell Bryn Gwyn (English: White hill castle, also called Bryn Beddau, or the "hill of graves") near Llanidan, Anglesey is an example of a Neolithic site that became a hillfort that was used until the Roman period by the Ordovices, the local tribe who were defeated in battle by a Roman legion (c. 78 AD). Bronze Age monuments were also built throughout the British Isles. During this period, the Mynydd Bach cairn in South-west Anglesey was being used. It is a Beaker period prehistoric funerary monument.
During the Iron Age the Celts built dwellings huts, also known as roundhouses. These were established near the previous settlements. Some huts with walled enclosures were discovered on the banks of the river (Welsh: afon) Gwna near. An example of a well-preserved hut circle is over the Cymyran Strait on Holy Island. The Holyhead Mountain Hut Circles (Welsh: Tŷ Mawr / Cytiau'r Gwyddelod, Big house / "Irishmen's Huts") were inhabited by ancient Celts and were first occupied before the Iron Age, c. 1000 BC. The Anglesey Iron Age began after 500 BC. Archeological research discovered limpet shells which were found from 200 BC on a wall at Tŷ Mawr and Roman-era pottery from the 3rd to 4th centuries AD. Some of these huts were still being used for agricultural purposes as late as the 6th century. The first excavation of Ty Mawr was conducted by William Owen Stanley of Penrhos, Anglesey (son of Baron Stanley of Alderley).
Historically, Anglesey has long been associated with the druids. The Roman conquest of Anglesey began in 60 CE when the Roman general Gaius Suetonius Paulinus, determined to break the power of the druids, attacked the island using his amphibious Batavian contingent as a surprise vanguard assault and then destroyed the shrine and the nemeta (sacred groves). News of Boudica's revolt reached him just after his victory, causing him to withdraw his army before consolidating his conquest. The island was finally brought into the Roman Empire by Gnaeus Julius Agricola, the Roman governor of Britain, in AD 78. During the Roman occupation, the area was notable for the mining of copper. The foundations of Caer Gybi, a fort in Holyhead, are Roman, and the present road from Holyhead to Llanfairpwllgwyngyll was originally a Roman road. The island was grouped by Ptolemy with Ireland ("Hibernia") rather than with Britain ("Albion").
After the Roman departure from Britain in the early 5th century, pirates from Ireland (Picts) colonised Anglesey and the nearby Llŷn Peninsula. In response to this, Cunedda ap Edern, a Gododdin warlord from Scotland, came to the area and began to drive the Irish out. This was continued by his son Einion Yrth ap Cunedda and grandson Cadwallon Lawhir ap Einion; the last Irish invaders were finally defeated in battle in 470.
During the 9th century, King Rhodri Mawr unified Wales and separated the country into at least 3 provinces between his sons. He gave Gwynedd to his son, Anarawd ap Rhodri, who founded the medieval Welsh dynasty, The House of Aberffraw on Anglesey, also his other son Cadell founded House of Dinefwr in Deheubarth, and another son, Merfyn ruled Powys (where the House of Mathrafal emerged). The island had a good defensive position, and so Aberffraw became the site of the royal court (Welsh: Llys) of the Kingdom of Gwynedd. Apart from devastating Danish raids in 853 and 968 in Aberffraw, it remained the capital until the 13th, after Rhodri Mawr had moved his family seat from Caernarfon and built a royal palace at Aberffraw in 873. This is when improvements to the English navy made the location indefensible. Anglesey was also briefly the most southerly possession of the Norwegian Empire.[citation needed]
After the Irish, the island was invaded by Vikings — some raids were noted in famous sagas (see Menai Strait History) such as the Jómsvíkinga— and by Saxons, and Normans, before falling to Edward I of England in the 13th century. The connection with the Vikings can be seen in the name of the island. In ancient times it was called "Maenige" and received the name "Ongulsey" or Angelsoen, from where the current name originates.
Anglesey (with Holy Island) is one of the 13 historic counties of Wales. In medieval times, before the conquest of Wales in 1283, Môn often had periods of temporary independence, when frequently bequeathed to the heirs of kings as a sub-kingdom of Gwynedd, an example of this was Llywelyn ap Iorwerth (Llywelyn I, the Great c. 1200s) who was styled the Prince of Aberffraw. After the Norman invasion of Wales was one of the last times this occurred a few years after 1171, after the death of Owain Gwynedd, when the island was inherited by Rhodri ab Owain Gwynedd, and between 1246 and about 1255 when it was granted to Owain Goch as his share of the kingdom. After the conquest of Wales by Edward I, Anglesey became a county under the terms of the Statute of Rhuddlan of 1284. Hitherto it had been divided into the cantrefi of Aberffraw, Rhosyr and Cemaes.
During 1294 as a rebellion of the former house of Aberffraw, Prince Madog ap Llywelyn had attacked King Edward I's castles in North Wales. As a direct response, Beaumaris Castle was constructed to control Edward's interests in Anglesey, however, by the 1320s the build was abandoned and never complete. The castle was besieged by Owain Glyndŵr in the early 15th century. It was ruinous by 1609, however, the 6th Viscount Bulkeley had purchased the castle from Crown the in 1807 and it has been open to the public under the guardianship of the Crown ever since 1925.
The Shire Hall in Llangefni was completed in 1899. During the First World War, the Presbyterian minister and celebrity preacher John Williams toured the island as part of an effort to recruit young men as volunteers. The island's location made it ideal for monitoring German U-Boats in the Irish Sea, with half a dozen airships based at Mona. German POWs were kept on the island. By the end of the war, some 1,000 of the island's men had died on active service.
In 1936 the NSPCC opened its first branch on Anglesey.
During the Second World War, Anglesey received Italian POWs. The island was designated a reception zone, and was home to evacuee children from Liverpool and Manchester.
In 1971, a 100,000 ton per annum aluminum smelter was opened by Rio Tinto Zinc Corporation and British Insulated Callender's Cables with Kaiser Aluminum and Chemical Corporation as a 30 per cent partner.
In 1974, Anglesey became a district of the new county of Gwynedd. The Local Government (Wales) Act 1994 abolished the 1974 county and the five districts on 1 April 1996, and Anglesey became a separate unitary authority. In 2011, the Welsh Government appointed a panel of commissioners to administer the council, which meant the elected members were not in control. The commissioners remained until an election was held in May 2013, restoring an elected Council. Before the period of direct administration, there had been a majority of independent councillors. Though members did not generally divide along party lines, these were organised into five non-partisan groups on the council, containing a mix of party and independent candidates. The position has been similar since the election, although the Labour Party has formed a governing coalition with the independents.
Brand new council offices were built at Llangefni in the 1990s for the new Isle of Anglesey County Council.
Anglesey is a low-lying island with low hills spaced evenly over the north. The highest six are Holyhead Mountain, 220 metres (720 ft); Mynydd Bodafon, 178 metres (584 ft); Mynydd Llaneilian, 177 metres (581 ft); Mynydd y Garn, 170 metres (560 ft); Bwrdd Arthur, 164 metres (538 ft); and Mynydd Llwydiarth, 158 metres (518 ft). To the south and south-east, the island is divided from the Welsh mainland by the Menai Strait, which at its narrowest point is about 250 metres (270 yd) wide. In all other directions the island is surrounded by the Irish Sea. At 676 km2 (261 sq mi), it is the 52nd largest island of Europe and just five km2 (1.9 sq mi) smaller than the main island of Singapore.
There are a few natural lakes, mostly in the west, such as Llyn Llywenan, the largest on the island, Llyn Coron, and Cors Cerrig y Daran, but rivers are few and small. There are two large water supply reservoirs operated by Welsh Water. These are Llyn Alaw to the north of the island and Llyn Cefni in the centre of the island, which is fed by the headwaters of the Afon Cefni.
The climate is humid (though less so than neighbouring mountainous Gwynedd) and generally equable thanks to the Gulf Stream. The land is of variable quality and has probably lost some fertility. Anglesey has the northernmost olive grove in Europe and presumably in the world.
The coast of the Isle of Anglesey is more populous than the interior. The largest community is Holyhead, which is located on Holy Island and had a population of 12,103 at the 2021 United Kingdom census. It is followed by Amlwch (3,697), Llanfair-Mathafarn-Eithaf (3,085), and Menai Bridge (3,046), all located on the coast of the island of Anglesey. The largest community in the interior of Anglesey is Llangefni (5,500), the county town; the next-largest is Llanfihangel Ysgeifiog (1,711).
Beaumaris (Welsh: Biwmares) in the east features Beaumaris Castle, built by Edward I during his Bastide campaign in North Wales. Beaumaris is a yachting centre, with boats moored in the bay or off Gallows Point. The village of Newborough (Welsh: Niwbwrch), in the south, created when townsfolk of Llanfaes were relocated for the building of Beaumaris Castle, includes the site of Llys Rhosyr, another court of medieval Welsh princes featuring one of the United Kingdom's oldest courtrooms. The centrally localted Llangefni is the island's administrative centre. The town of Menai Bridge (Welsh: Porthaethwy) in the south-east, expanded to accommodate workers and construction when the first bridge to the mainland was being built. Hitherto Porthaethwy had been one of the main ferry ports for the mainland. A short distance from the town lies Bryn Celli Ddu, a Stone Age burial mound.
Nearby is the village with the longest name in Europe, Llanfairpwllgwyngyllgogerychwyrndrobwllllantysiliogogogoch, and Plas Newydd, ancestral home of the Marquesses of Anglesey. The town of Amlwch lies in the north-east of the island and was once largely industrialised, having grown in the 18th century to support a major copper-mining industry at Parys Mountain.
Other settlements include Cemaes, Pentraeth, Gaerwen, Dwyran, Bodedern, Malltraeth and Rhosneigr. The Anglesey Sea Zoo is a local attraction offering looks at local marine wildlife from common lobsters to congers. All fish and crustaceans on display are caught round the island and placed in habitat reconstructions. The zoo also breeds lobsters commercially for food and oysters for pearls, both from local stocks. Sea salt (Halen Môn, from local sea water) is produced in a facility nearby, having formerly been made at the Sea Zoo site.
Landmarks
Anglesey Motor Racing Circuit
Anglesey Sea Zoo near Dwyran
Bays and beaches – Benllech, Cemlyn, Red Wharf, and Rhosneigr
Beaumaris Castle and Gaol
Cribinau – tidal island with 13th-century church
Elin's Tower (Twr Elin) – RSPB reserve and the lighthouse at South Stack (Ynys Lawd) near Holyhead
King Arthur's seat – near Beaumaris
Llanfairpwllgwyngyll, one of the longest place names in the world
Malltraeth – centre for bird life and home of wildlife artist Charles Tunnicliffe
Moelfre – fishing village
Parys Mountain – copper mine dating to the early Bronze Age
Penmon – priory and dovecote
Skerries Lighthouse – at the end of a low piece of submerged land, north-east of Holyhead
Stone Science Museum – privately run fossil museum near Pentraeth
Swtan longhouse and museum – owned by the National Trust and managed by the local community
Working windmill – Llanddeusant
Ynys Llanddwyn (Llanddwyn Island) – tidal island
St Cybi's Church Historic church in Holyhead
Born in Anglesey
Tony Adams – actor (Anglesey, 1940)
Stu Allan – radio and club DJ
John C. Clarke – U.S. state politician (Anglesey, 1831)
Grace Coddington – creative director for US Vogue (Anglesey, 1941)
Charles Allen Duval – artist and writer (Beaumaris, 1810)
Dawn French – actress, writer, comedian (Holyhead, 1957)
Huw Garmon – actor (Anglesey, 1966)
Hugh Griffith – Oscar-winning actor (Marianglas, 1912)
Elen Gwdman – poet (fl. 1609)
Meinir Gwilym – singer and songwriter (Llangristiolus, 1983)
Owain Gwynedd – royal prince (Anglesey, c. 1100)
Hywel Gwynfryn – radio and TV personality (Llangefni, 1942)
Aled Jones – singer and television presenter (Llandegfan, 1970)
John Jones – amateur astronomer (Bryngwyn Bach, Dwyran 1818 – Bangor 1898); a.k.a. Ioan Bryngwyn Bach and Y Seryddwr
William Jones – mathematician (Llanfihangel Tre'r Beirdd, 1675)
Julian Lewis Jones – actor, known for his portrayal of Karl Morris on the Sky 1 comedy Stella (Anglesey, 1968)
John Morris-Jones – grammarian and poet (Llandrygarn, 1864)
Edward Owen – 18th-century artist, notable for letters documenting life in London's art scene
Goronwy Owen – 18th-century poet (Llanfair-Mathafarn-Eithaf, 1723)
Osian Roberts – association football player and manager (Bodffordd)
Tecwyn Roberts – NASA aerospace engineer and Director of Networks at Goddard Space Flight Center (Llanddaniel Fab, 1925)
Hugh Owen Thomas – pioneering orthopaedic surgeon (Anglesey, 1836)
Ifor Owen Thomas – operatic tenor, photographer and artist (Red Wharf Bay, 1892)
Sefnyn – medieval court poet
Owen Tudor – grandfather of Henry Tudor, married the widow of Henry V, which gave the Tudor family a claim on the English throne (Anglesey, c. 1400).
Kyffin Williams – landscape painter (Llangefni, 1918)
William Williams – recipient of the Victoria Cross (Amlwch, 1890)
Andy Whitfield – actor (Amlwch, 1971)
Gareth Williams – employee of Britain's GCHQ signals intelligence agency (Anglesey, 1978)
Not too many of these in the UK so obviously that must boost the visual appeal of this one.
I have just noticed how crummy and unrevealing the thumbnail is for this one so any visitors who accidentally clicked on it, I hope it was worth it and you didn't click the back button before the page was even loaded.
Looks great on black! More to come!
ナルキッサス・アルビカンス
Narcissus albicans (Haw.) Spreng., 1825
This species is accepted.
Confirmation Date: 01/09, 2023.
---------------------------------------------
Family: Amaryllidaceae (APG IV)
------------------------------------------
Authors:
Adrian Hardy Haworth (1768-1833)
Curt (Kurt, Curtius) Polycarp Joachim Sprengel (1766-1833)
---------------------------------------------
Publication:
Systema vegetabilium [Caroli Linnaei ... ]. Editio decima sexta. Gottingae
------------------------
Collation:
2: 45
------------------------
Date of Publication:
Jan-May 1825
---------------------------------------------
The native range of this species is Central & S. Spain, NW. Africa. It is a bulbous geophyte and grows primarily in the temperate biome.
---------------------------------------------
Distribution Native to:
Algeria, Morocco, Spain
---------------------------------------------
Homotypic Synonyms:
Corbularia albicans Pau & Font Quer in Exsicc. (Iter Marocc.): 122 (1819)
Narcissus bulbocodium var. albicans (Haw.) Pau & Font Quer in Exsicc. (Iter Marocc.) 1929: n.° 92 (1930)
---------------------------------------------
Heterotypic Synonyms:
Narcissus × albidus subsp. foliosus (Maire) M.Salmon in Gen. Narcissus: 97 (2017)
Narcissus × albidus subsp. kesticus (Maire et Wilczek) M.Salmon in Gen. Narcissus: 96 (2017)
Narcissus × albidus subsp. occidentalis M.Salmon in Gen. Narcissus: 93 (2017), nom. inval.
Narcissus × albidus subsp. tananicus (Maire) M.Salmon in Gen. Narcissus: 92 (2017)
Narcissus bulbocodium subsp. albidus (Emb. et Maire) Maire in É.Jahandiez & al., Cat. Pl. Maroc 1: 138 (1931)
Narcissus bulbocodium var. albidus Emb. et Maire in Pl. Marocc. Nov.: 6 (1929)
Narcissus bulbocodium var. eualbidus Emb. et Maire in É.Jahandiez & al., Cat. Pl. Maroc 4: 951 (1941), nom. superfl.
Narcissus bulbocodium var. eupraecox Emb. et Maire in É.Jahandiez & al., Cat. Pl. Maroc 4: 961 (1941), not validly publ.
Narcissus bulbocodium var. foliosus Maire in Bull. Soc. Hist. Nat. Afrique N. 20: 38 (1929)
Narcissus bulbocodium subsp. kesticus (Maire et Wilczek) Maire in Fl. Afrique N. 6: 56 (1959 publ. 1960)
Narcissus bulbocodium var. kesticus Maire et Wilczek in Bull. Soc. Hist. Nat. Afrique N. 27: 80 (1936)
Narcissus bulbocodium var. pallidus (Gattef. et Weiller) Maire et Weiller in Fl. Afrique N. 6: 55 (1959 publ. 1960)
Narcissus bulbocodium f. pallidus Gattef. et Weiller in Bull. Soc. Hist. Nat. Afrique N. 28: 541 (1937)
Narcissus bulbocodium var. paucinervis Maire in Bull. Soc. Hist. Nat. Afrique N. 29: 452 (1938)
Narcissus bulbocodium subsp. praecox Gattef. et Weiller in Bull. Soc. Hist. Nat. Afrique N. 28: 540 (1937)
Narcissus bulbocodium var. riffanus Emb. et Maire in Pl. Marocc. Nov.: 6 (1929)
Narcissus bulbocodium subsp. tananicus Maire in Bull. Soc. Hist. Nat. Afrique N. 23: 216 (1932)
Narcissus bulbocodium var. zaianicus Maire, Weiller & Wilczek in Bull. Soc. Hist. Nat. Afrique N. 29: 452 (1938)
Narcissus candicans Willk. et Lange in Prodr. Fl. Hispan. 1: 151 (1861), orth. var.
Narcissus cantabricus subsp. eualbidus M.Salmon in Gen. Narcissus: 84 (2017), nom. superfl.
Narcissus cantabricus var. foliosus (Maire) A.Fern. in Revista Fac. Ci. Univ. Coimbra 26: 20 (1957), nom. illeg.
Narcissus cantabricus var. foliosus Maire in Cat. Pl. Maroc 14: 556 (1939)
Narcissus cantabricus subsp. kesticus (Maire et Wilczek) Ibn Tattou in Bocconea 8: 193 (1998)
Narcissus cantabricus var. kesticus (Maire et Wilczek) A.Fern. in Revista Fac. Ci. Univ. Coimbra 26: 20 (1957)
Narcissus cantabricus subsp. tananicus (Maire) A.Fern. in Daffodil Tulip Year Book 33: 57 (1968)
Narcissus foliosus (Maire) Fern.Casas in Fontqueria 55: 265 (2005)
Narcissus monophyllus var. foliosus Maire in Bull. Soc. Hist. Nat. Afrique N. 20: 38 (1929)
Narcissus romieuxii subsp. albidus (Emb. et Maire) A.Fern. in Bol. Soc. Brot., sér. 2, 33: 113 (1959)
Narcissus romieuxii var. albidus (Emb. et Maire) A.Fern. in Bol. Soc. Brot., sér. 2, 33: 113 (1959)
Narcissus romieuxii subsp. riffanus (A.Fern.) B.R.Salmon in Daffodil Tulip Year Book 1991-1992: 34 (1991)
Narcissus romieuxii var. riffanus (Emb. et Maire) A.Fern. in Bol. Soc. Brot., sér. 2, 33: 113 (1959)
Narcissus romieuxii var. zaianicus (Maire, Weiller et Wilczek) A.Fern. in Bol. Soc. Brot., sér. 2, 33: 113 (1959)
Narcissus tananicus (Maire) Ibn Tattou in Bocconea 8: 194 (1998)
Narcissus tingitanus Fern.Casas in Fontqueria 44: 262 (1996)
Narcissus zaianicus (Maire, Weiller et Wilczek) M.Salmon in Gen. Narcissus: 69 (2017), contrary to Art. 41.5 ICN (2018).
---------------------------------------------
Publications:
POWO follows these authorities in accepting this name:
Fernádez Casas, F.J. (2009). Aceras de Narcissus albicans (Haworth) Sprengel (Amaryllidaceae). Adumbrationes ad Summae Editionem 32: 1-28.
Fernández Casas, F.J. (2009). Narcissorum notulae XV. Fontqueria 56: 37-48.
Fernández Casas, F.J. (2016). Narcissorum Notulae, XLV-XLVII. Fontqueria 56: 467-480.
------------------------
An alternative taxonomy had been proposed by the following authorities:
Blanchard, J.W. (1990). Narcissus a Guide to Wild Daffodils: 1-203. Alpine Garden Society, Woking. [Cited as Narcissus cantabricus subsp. monophyllus.]
Rico, E. & al. (eds.) in Castroviejo, S. & al. (eds.) (2013). Flora Iberica 20: 1-651. Real Jardín Botánico, CSIC, Madrid. [Cited as Narcissus cantabricus.]
------------------------
Kew Backbone Distributions:
Fernádez Casas, F.J. (2009). Aceras de Narcissus albicans (Haworth) Sprengel (Amaryllidaceae). Adumbrationes ad Summae Editionem 32: 1-28.
---------------------------------------------
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ビロードクサフジ ‘しげまるくん’
(シラゲクサフジ，ヘアリーベッチ)
台灣名稱: 長柔毛野豌豆 ‘茂丸君’
Vicia villosa Roth, 1793 ‘Shigemaru-Kun’
This name is accepted.
Confirmation Date: 04/28, 2023.
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Family: Fabaceae (APG IV)
---------------------------------------
Authors:
Albrecht Wilhelm Roth (1757-1834)
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Publication:
Tentamen Florae Germanicae
-------------------
Collation:
2(2): 182 (1793).
---------------------------------------
Type-Protolog:
Locality:In locis limosis prope Vegesack ante aliquot annos inveni plantam, quae quotannis in horto steriliori culta non mutavit habitum
Distribution:cult.
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The native range of this species is Canary Islands, N. Africa, Europe to Central Asia and Afghanistan. It is a scrambling annual or perennial and grows primarily in the temperate biome. It is used as animal food, a poison and a medicine, has environmental uses and for food.
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Distribution Native to:
Afghanistan, Albania, Algeria, Austria, Baleares, Baltic States, Belarus, Bulgaria, Canary Is., Central European Rus, Corse, Czechoslovakia, East Aegean Is., East European Russia, Egypt, France, Germany, Greece, Hungary, Iran, Iraq, Italy, Kazakhstan, Kirgizstan, Kriti, Krym, Lebanon-Syria, Libya, Morocco, North Caucasus, Palestine, Poland, Portugal, Romania, Sardegna, Sicilia, South European Russi, Spain, Switzerland, Tadzhikistan, Transcaucasus, Tunisia, Turkey, Turkey-in-Europe, Turkmenistan, Ukraine, Uzbekistan, Yugoslavia
---------------------------------------
Introduced into:
Alabama, Argentina Northeast, Argentina South, Arizona, Arkansas, Belgium, Bolivia, California, Cape Provinces, Chile Central, China North-Central, China South-Central, China Southeast, Colombia, Colorado, Connecticut, Costa Rica, Denmark, East Himalaya, Finland, Florida, Georgia, Great Britain, Guatemala, Hawaii, Idaho, Illinois, India, Indiana, Inner Mongolia, Iowa, Kentucky, Kenya, Korea, Lesotho, Louisiana, Maryland, Massachusetts, Michigan, Minnesota, Mississippi, Missouri, Montana, Nebraska, Netherlands, Nevada, New Jersey, New Mexico, New South Wales, New York, New Zealand North, New Zealand South, North Carolina, North European Russi, Northern Provinces, Northwest European R, Norway, Oklahoma, Oregon, Pakistan, Pennsylvania, Primorye, Rhode I., South Carolina, South Dakota, Sweden, Taiwan, Tennessee, Texas, Uruguay, Utah, Vermont, Victoria, Virginia, Washington, West Siberia, West Virginia, Wisconsin, Xinjiang
---------------------------------------
Homotypic Synonyms:
Cracca villosa (Roth) Gren. et Godr. in Fl. France Corse 1: 470 (1848), nom. illeg.
Ervum villosum (Roth) Trautv. in Trudy Imp. S.-Peterburgsk. Bot. Sada 3(1): 47 (1874), nom. illeg.
Vicia godronii Rouy in G.Rouy et J.Foucaud, Fl. France 5: 237 (1899), nom. superfl.
Vicia unguiculata Clavaud ex Bonnier et Layens in Tabl. Syn. Pl. Vasc. France: 86 (1894), nom. superfl.
Vicia unguiculata subsp. villosa (Roth) Bonnier et Layens in Tabl. Syn. Pl. Vasc. France: 86 (1894), nom. illeg.
Vicia varia Roth subsp. villosa (Roth) H.J.Coste in Fl. Descr. France 3: 720 (1906), nom. illeg.
---------------------------------------
Heterotypic Synonym:
Vicia villosa Roth forma hamata Holmb. in Bot. Not. 1919: 2061 (1919)
---------------------------------------
Publications:
POWO follows these authorities in accepting this name:
Allred, K.W. (2012). Flora Neomexicana, ed. 2, 1: 1-599. Range Science Herbarium, Las Cruces, New Mexico.
Bailey, C. & al. (2015). Guide to the Vascular Plants of Tennessee: 1-813. University of Tennessee press.
Boulos, L. (1999). Flora of Egypt 1: 1-419. Al Hadara Publishing, Cairo.
Chrtková-Zertová, A., van der Maesen, L.J.G. & Rechinger, K.H. (1979). Papilionaceae I - Vicieae. Flora Iranica 140: 1-89. Naturhistorisches Museums Wien.
Cossu, T.A, Camarda, I. & Brundu, G. (2014). A catalogue of non-native weeds in irrigated crops in Sardinia (Italy). Webbia; Raccolta de Scritti Botanici 69: 145-156.
Dobignard, A. & Chatelain, C. (2012). Index synonymique de la flore d'Afrique du nord 4: 1-431. Éditions des conservatoire et jardin botaniques, Genève.
Germishuizen, G. & Meyer, N.L. (eds.) (2003). Plants of Southern Africa an annotated checklist. Strelitzia 14: 1-1231. National Botanical Institute, Pretoria.
Gilman, A.V. (2015). New flora of Vermont. Memoirs of the New York Botanical Garden 110: 1-614.
Greuter, W., Burdet, H.M. & Long, G. (eds.) (1989). Med-checklist 4: 1-458. Conservatoire et Jardin Botaniques de la Ville de Genève.
Hammel, B.E., Grayum, M.H., Herrera & C. & Zamora, N. (eds.) (2010). Manual de plantas de Costa Rica volumen V. Dicotiledóneas (Clusiaceae-Gunneraceae). Monographs in Systematic Botany from the Missouri Botanical Garden 119: 1-970. Missouri Botanical Garden.
Hedberg, I. & Edwards, S. (eds.) (1989 publ. 1990). Flora of Ethiopia and Eritrea 3: 1-659. The National Herbarium, Addis Ababa University, Ethiopia & The Department of Systematic Botany, Upps.
Hong, D.Y. (ed.) (2019). Flora of Pan-Himalaya 19(6): 1-130. Science Press, Beijing. Cambridge University Press.
Idárraga-Piedrahita, A., Ortiz, R.D.C., Callejas Posada, R. & Merello, M. (eds.) (2011). Flora de Antioquia: Catálogo de las Plantas Vasculares 2: 1-939. Universidad de Antioquia, Medellín.
Isely, D. (1998). Native and Naturalized Leguminosae (Fabaceae) of the United States: 1-1007. Monte L. Bean Life Science Museum. Brigham Young University, Provo, Utah.
Jalilian, N., Rahiminejad, .R., Maassoumi, A.A. & Maroofi, H. (2014). Taxonomic revision of the genus Vicia L. (Fabaceae) in Iran. Iranian Journal of Botany 20: 155-164.
Jørgensen, P.M., Nee, M.H. & Beck., S.G. (eds.) (2013). Catálogo de las plantas vasculares de Bolivia. Monographs in Systematic Botany from the Missouri Botanical Garden 127: 1-1741. Missouri Botanical Garden.
Knapp, W.M. & Naczi, R.F.C. (2021). Vascular plants of Maryland, USA. A comprehensive account of the state's botanical diversity. Smithsonian Contributions to Botany 113: 1-151.
Komiljon, T., Natalya, B., Avazbek, B., Dilnoza, A., Ziyoviddin, Y., Deng, T. & Sun, H. (2020). Flora of the Dzhizak Province, Uzbekistan: 1-523. China Forestry Publishing House.
Kozhevnikov, A.E., Kozhevnikov, Z.V., Kwak, M. & Lee, B.Y. (2019). Illustrated flora of the Primorsky Territory, Russian Far East: 1-1124. National institute of biological resources.
Kral, R., Diamond, A.R., Ginzbarg, S.L., Hansen, C.J., Haynes, R.R., Keener, B.R., Lelong, M.G., Spaulding, D.D. & Woods, M. (2011). Annotated checklist of the vascular plants of Alabama: 1-112. Botanical reseach institute of Texas.
Kumar, S. & Sane, P.V. (2003). Legumes of South Asia. A Checklist: 1-536. Royal Botanic Gardens, Kew.
Lazkov, G.A. & Sultanova, B.A. (2011). Checklist of vascular plants of Kyrgyzstan. Norrlinia 24: 1-166.
Lee, W.T. (1996). Lineamenta Florae Koreae: 1-1688. Soul T'ukpyolsi: Ak'ademi Sojok.
Lepschi, B. & Monro, A. (Project Coordinators) (2014). Australian Plant Census (APC) Council of Heads of Australian Herbaria. www.anbg.gov.au/chah/apc/index.html.
Lock, J.M. (1989). Legumes of Africa a check-List: 1-619. Royal Botanic Gardens, Kew.
Mirek, Z., Piękoś-Mirkowa, H., Zając, A. & Zając, M (2020). Vascular plants of Poland an annotated checklist: 1-526. W. Szafer institute of botany, Polish academy of sciences, Krakow, Poland.
Mohlenbrock, R.H. (2014). Vascular Flora of Illinois. A Field Guide, ed. 4: 1-536. Southern Illinois University Press, Carbondale.
Nikitin, V.V. (ed.) (1949). Flora Turkmenii 4: 1-364. Turkmenskoe gosudarstvennoe izd., Ashkhabad.
Nowak, A. & Nobis, M. (eds.) (2020). Illustrated Flora of Tajikistan and adjacent areas 2: 367-766. PAN, Polish academy of sciences.
Standley, P.C. & Steyermark, J.A. (1946). Flora of Guatemala. Fieldiana Botany New Series 24(5): 1-502. Field Museum of Natural History.
Townsend, C.C. (1974). Flora of Iraq 3: 1-662. Ministry of Agriculture & Agrarian Reform, Baghdad.
Tutin, T.G. & al. (eds.) (1968). Flora Europaea 2: 1-469. Cambridge University Press.
Verloove, F. & Heyneman, G. (2012). Merkwaardige plantencollecties van twee antropogene zaadbanken in Gent (Oost-Vlaanderen, België). Dumortiera 100: 19-24.
Wagner, W.L., Herbst, D.R. & Sohmer, S.H. (1999). Manual of the Flowering Plants of Hawai'i, rev. ed., 1: 1-988. University of Hawai'i Press, Bishop Museum Press.
Webb, C.J., Sykes, W.R. & Garnock-Jones, P.J. (1988). Flora of New Zealand 4: 1-1365. Botany division, D.S.I.R., Christchurch.
Wu, Z. & Raven, P.H. (eds.) (2010). Flora of China 10: 1-642. Science Press (Beijing) & Missouri Botanical Garden Press (St. Louis).
Yakovlev, G.P., Sytin, A.K. & Roskov, Y.R. (1996). Legumes of Northern Eurasia. A checklist: 1-724. Royal Botanic Gardens, Kew.
Zhao, Y.Z., Zhao, L.Q. & Rui, C. (eds.) (2019). Flora Intramongolica, edition 3 3: 1-513. Typis Intramongolicae popularis, Huhhot.
Zuloaga, F.O., Morrone, O. , Belgrano, M.J., Marticorena, C. & Marchesi, E. (eds.) (2008). Catálogo de las Plantas Vasculares del Cono Sur. Monographs in Systematic Botany from the Missouri Botanical Garden 107: 1-3348. Missouri Botanical Garden.
-------------------
Catálogo de Plantas y Líquenes de Colombia:
Bernal, R., Gradstein, S.R. & Celis, M. (eds.). 2015. Catálogo de plantas y líquenes de Colombia. Instituto de Ciencias Naturales, Universidad Nacional de Colombia, Bogotá. catalogoplantasdecolombia.unal.edu.co
-------------------
Kew Backbone Distributions:
Allred, K.W. (2012). Flora Neomexicana, ed. 2, 1: 1-599. Range Science Herbarium, Las Cruces, New Mexico.
Authier, P. & Covillot, J. (2011). Catalogue actualisé des plantes de l'île de Rhodes (Grèce). Saussurea; Travaux de la Société Botanique de Genève 41: 131-170.
Boulos, L. (1999). Flora of Egypt 1: 1-419. Al Hadara Publishing, Cairo.
Chang, C.S., Kim, H. & Chang, K.S. (2014). Provisional checklist of vascular plants for the Korea peninsula flora (KPF): 1-660. DESIGNPOST.
Chrtková-Zertová, A., van der Maesen, L.J.G. & Rechinger, K.H. (1979). Papilionaceae I - Vicieae. Flora Iranica 140: 1-89. Naturhistorisches Museums Wien.
Dobignard, A. & Chatelain, C. (2012). Index synonymique de la flore d'Afrique du nord 4: 1-431. Éditions des conservatoire et jardin botaniques, Genève.
Germishuizen, G. & Meyer, N.L. (eds.) (2003). Plants of Southern Africa an annotated checklist. Strelitzia 14: 1-1231. National Botanical Institute, Pretoria.
Gilman, A.V. (2015). New flora of Vermont. Memoirs of the New York Botanical Garden 110: 1-614.
Greuter, W., Burdet, H.M. & Long, G. (eds.) (1989). Med-checklist 4: 1-458. Conservatoire et Jardin Botaniques de la Ville de Genève.
Hammel, B.E., Grayum, M.H., Herrera & C. & Zamora, N. (eds.) (2010). Manual de plantas de Costa Rica volumen V. Dicotiledóneas (Clusiaceae-Gunneraceae). Monographs in Systematic Botany from the Missouri Botanical Garden 119: 1-970. Missouri Botanical Garden.
Idárraga-Piedrahita, A., Ortiz, R.D.C., Callejas Posada, R. & Merello, M. (eds.) (2011). Flora de Antioquia: Catálogo de las Plantas Vasculares 2: 1-939. Universidad de Antioquia, Medellín.
Isely, D. (1998). Native and Naturalized Leguminosae (Fabaceae) of the United States: 1-1007. Monte L. Bean Life Science Museum. Brigham Young University, Provo, Utah.
Jørgensen, P.M., Nee, M.H. & Beck., S.G. (eds.) (2013). Catálogo de las plantas vasculares de Bolivia. Monographs in Systematic Botany from the Missouri Botanical Garden 127: 1-1741. Missouri Botanical Garden.
Knapp, W.M. & Naczi, R.F.C. (2021). Vascular plants of Maryland, USA. A comprehensive account of the state's botanical diversity. Smithsonian Contributions to Botany 113: 1-151.
Kral, R., Diamond, A.R., Ginzbarg, S.L., Hansen, C.J., Haynes, R.R., Keener, B.R., Lelong, M.G., Spaulding, D.D. & Woods, M. (2011). Annotated checklist of the vascular plants of Alabama: 1-112. Botanical reseach institute of Texas.
Kumar, S. & Sane, P.V. (2003). Legumes of South Asia. A Checklist: 1-536. Royal Botanic Gardens, Kew.
Lazkov, G.A. & Sultanova, B.A. (2011). Checklist of vascular plants of Kyrgyzstan. Norrlinia 24: 1-166.
Lepschi, B. & Monro, A. (Project Coordinators) (2014). Australian Plant Census (APC) Council of Heads of Australian Herbaria. www.anbg.gov.au/chah/apc/index.html.
Lock, J.M. (1989). Legumes of Africa a check-List: 1-619. Royal Botanic Gardens, Kew.
Standley, P.C. & Steyermark, J.A. (1946). Flora of Guatemala. Fieldiana Botany New Series 24(5): 1-502. Field Museum of Natural History.
Tutin, T.G. & al. (eds.) (1968). Flora Europaea 2: 1-469. Cambridge University Press.
Wagner, W.L., Herbst, D.R. & Sohmer, S.H. (1999). Manual of the Flowering Plants of Hawai'i, rev. ed., 1: 1-988. University of Hawai'i Press, Bishop Museum Press.
Webb, C.J., Sykes, W.R. & Garnock-Jones, P.J. (1988). Flora of New Zealand 4: 1-1365. Botany division, D.S.I.R., Christchurch.
Wu, Z. & Raven, P.H. (eds.) (2010). Flora of China 10: 1-642. Science Press (Beijing) & Missouri Botanical Garden Press (St. Louis).
Yakovlev, G.P., Sytin, A.K. & Roskov, Y.R. (1996). Legumes of Northern Eurasia. A checklist: 1-724. Royal Botanic Gardens, Kew.
Zuloaga, F.O., Morrone, O. , Belgrano, M.J., Marticorena, C. & Marchesi, E. (eds.) (2008). Catálogo de las Plantas Vasculares del Cono Sur. Monographs in Systematic Botany from the Missouri Botanical Garden 107: 1-3348. Missouri Botanical Garden.
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Useful Plants and Fungi of Colombia:
Bernal, R., Gradstein, S.R., & Celis, M. (eds.). (2020). Catálogo de Plantas y Líquenes de Colombia. v1.1. Universidad Nacional de Colombia. Dataset/Checklist. doi.org/10.15472/7avdhn
Diazgranados et al. (2021). Catalogue of plants of Colombia. Useful Plants and Fungi of Colombia project. In prep.
Diazgranados, M., Allkin, B., Black N., Cámara-Leret, R., Canteiro C., Carretero J., Eastwood R., Hargreaves S., Hudson A., Milliken W., Nesbitt, M., Ondo, I., Patmore, K., Pironon, S., Turner, R., Ulian, T. (2020). World Checklist of Useful Plant Species. Produced by the Royal Botanic Gardens, Kew. Knowledge Network for Biocomplexity.
FPI (2021). Food Plants International. fms.cmsvr.com/fmi/webd/Food_Plants_World?homeurl=https://...
GBIF.org (2021). GBIF species matching tool. www.gbif.org/tools/species-lookup
GRIN (2021). Germplasm Resources Information Network from the United States Department of Agriculture. www.ars-grin.gov
Medicinal Plant Names Services (MPNS) v.10 (2021); mpns.kew.org
PROTA (2021). Plants Resources of Tropical Africa. prota4u.org/database
Willis, K.J. (ed.) (2017). State of the World’s Plants 2017. Report. Royal Botanic Gardens, Kew.
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International Legume Database and Information Service:
Ali, S. I. (1977). Papilion. In: Flora of West Pakistan, No 100.
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Gillett, J. B. et al. (1971). Papilionoideae. In: Fl. Trop. E. Africa, Milne-Redhead & Polhill
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Parker, C. (1992). Weeds of Bhutan. Thimphu.
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Tzvelev, N. N. (1987). In: Flora Partis Europaeae URSS, Vol. 6. Leningrad. (Rus)
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General Information:
Herbs annual, 30-150 cm tall, villous or sericeous, or pu-berulent to glabrous. Stem climbing, much branched. Leaves paripinnate, 3-6 cm; stipules lanceolate to semitruncate or bifid to semihastate, 7-12 mm; leaflets 4-12-paired, linear to oblong or lanceolate, 10-30 × 3-7 mm, apex obtuse, acute, or acu-minate, mucronate; lateral veins dense or not obvious; tendril 2- or 3-branched. Raceme shorter than to slightly longer than leaf, 10-30-flowered. Calyx obliquely campanulate, unequally toothed; lower teeth equaling or longer than tube or all teeth shorter than tube. Corolla purple-blue, purple, light purple, light red, light blue, or rarely white, 10-18 mm; standard linear or oblong, constricted at middle; wings shorter than standard and longer than keel. Legume oblong or oblong-rhomboid, 20-40 × 4-12 mm, apex beaked. Seeds 2-8, globose or oblate-globose, ca. 3 mm in diam. Fl. and fr. Apr-Oct. 2n = 14, 28.
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Accepted By:
AFPD. 2008. African Flowering Plants Database - Base de Donnees des Plantes a Fleurs D'Afrique.
Abrams, L.R. 1944. Buckwheats to Kramerias. 2: 1–635. In L.R. Abrams (ed.) Ill. Fl. Pacific States. Stanford University Press, Stanford.
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Cronquist, A. J., A. H. Holmgren, N. H. Holmgren, Reveal & P. K. Holmgren. 1989. Vascular Plants of the Intermountain West, U.S.A., FABALES. 3B: 1–279. In A. J. Cronquist, A. H. Holmgren, N. H. Holmgren, J. L. Reveal & P. K. Holmgren (eds.) Intermount. Fl.. Hafner Pub. Co., New York.
Fernald, M. 1950. Manual (ed. 8) i–lxiv, 1–1632. American Book Co., New York.
Gleason, H. A. 1968. The Choripetalous Dicotyledoneae. vol. 2. 655 pp. In H. A. Gleason Ill. Fl. N.E. U.S.. New York Botanical Garden, New York.
Gleason, H. A. & A. J. Cronquist. 1991. Man. Vasc. Pl. N.E. U.S. (ed. 2) i–910. New York Botanical Garden, Bronx.
Great Plains Flora Association. 1986. Fl. Great Plains i–vii, 1–1392. University Press of Kansas, Lawrence.
Hickman, J. C. 1993. The Jepson Manual: Higher Plants of California 1–1400. University of California Press, Berkeley.
Hitchcock, C. L., A. J. Cronquist, F. M. Ownbey & J. W. Thompson. 1961. Saxifragaceae to Ericaceae. Part III: 614pp. In C. L. Hitchcock Vasc. Pl. Pacif. N.W.. University of Washington Press, Seattle.
Hultén, O. E. G. 1968. Flora of Alaksa and neighboring territories. i–1008. In Fl. Alaska. Stanford University Press, Stanford.
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Jørgensen, P. M., M. H. Nee & S. G. Beck. 2014. Catálogo de las plantas vasculares de Bolivia. 127(1–2): i–viii, 1–1744. In P. M. Jørgensen, M. H. Nee & S. G. Beck (eds.) Cat. Pl. Vasc. Bolivia, Monogr. Syst. Bot. Missouri Bot. Gard.. Missouri Botanical Garden Press, St. Louis.
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Zamora Villalobos, N. 2010. Fabaceae. En: Manual de Plantas de Costa Rica. Vol. V. B.E. Hammel, M.H. Grayum, C. Herrera & N. Zamora (eds.). Monogr. Syst. Bot. Missouri Bot. Gard. 119: 395–775.
Flora of China Editorial Committee. 2010. Flora of China (Fabaceae). 10: 1–642. In C. Y. Wu, P. H. Raven & D. Y. Hong (eds.) Fl. China. Science Press & Missouri Botanical Garden Press, Beijing & St. Louis.
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カラスノエンドウ ‘アルバ’ (青軸素芯個体)
Vicia sativa L. subsp. nigra (L.) Ehrh., 1780 ‘Alba’
(a true albino)
This subspecies is accepted. 05/05, 2023.
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Family: Fabaceae (APG IV)
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Authors:
Carl von Linnaeus (1707-1778)
Jakob Friedrich Ehrhart (1742--1795)
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Publication:
Hannoverisches Magazin worin kleine Abhandlungen, ...gesamlet (Gesammelt) und aufbewahret sind. Hanover
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Collation:
[18]: 229
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Date of Publication:
18 Feb 1780
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The native range of this subspecies is Macaronesia, Temp. Eurasia, N. Africa to Kenya. It is a scrambling annual and grows primarily in the temperate biome.
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Distribution Doubtfully present in:
Tanzania, Uganda, Zaïre
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Native to:
Afghanistan, Albania, Algeria, Austria, Azores, Baleares, Baltic States, Belarus, Belgium, Bulgaria, Canary Is., Central European Rus, China South-Central, China Southeast, Corse, Cyprus, Czechoslovakia, Denmark, East Aegean Is., East European Russia, Egypt, Eritrea, Ethiopia, Finland, France, Germany, Greece, Hungary, Iran, Iraq, Ireland, Italy, Japan, Kazakhstan, Kenya, Khabarovsk, Kirgizstan, Korea, Kriti, Krym, Lebanon-Syria, Libya, Madeira, Morocco, Nansei-shoto, Nepal, Netherlands, North Caucasus, North European Russi, Northwest European R, Norway, Pakistan, Palestine, Poland, Portugal, Primorye, Romania, Sakhalin, Sardegna, Sicilia, Sinai, South European Russi, Spain, Sudan, Sweden, Switzerland, Tadzhikistan, Taiwan, Tibet, Transcaucasus, Tunisia, Turkey, Turkey-in-Europe, Turkmenistan, Ukraine, Uzbekistan, West Himalaya, West Siberia, Western Sahara, Xinjiang, Yemen, Yugoslavia
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Introduced into:
Alabama, Angola, Argentina Northeast, Argentina South, Arkansas, Bangladesh, Bermuda, Brazil South, California, Chile Central, Chile South, Colorado, Connecticut, Delaware, Florida, Føroyar, Georgia, Great Britain, Hawaii, Iceland, Idaho, Illinois, Irkutsk, Jawa, Kentucky, Krasnoyarsk, Louisiana, Maryland, Massachusetts, Mauritius, Michigan, Minnesota, Mississippi, Mongolia, New Caledonia, New Guinea, New Mexico, New South Wales, New York, Newfoundland, Norfolk Is., North Carolina, Oregon, Pennsylvania, Queensland, Rhode I., Rodrigues, Rwanda, Réunion, South Australia, South Carolina, Svalbard, Tasmania, Tennessee, Texas, Uruguay, Vermont, Victoria, Virginia, Washington, Western Australia, Zimbabwe
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Basionym:
Vicia sativa L. var. nigra L., Species Plantarum, Editio Secunda 2: 1037. 1763. (Sp. Pl. (ed. 2))
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Homotypic Synonyms:
Vicia nigra (Ehrh.) Dubois in Méth. Éprouv., ed. 2: 495 (1833)
Vicia sativa L. var. angustifolia L. in Fl. Suec., ed. 2: 255 (1755)
Vicia sativa L. var. nigra L. in Sp. Pl., ed. 2.: 1037 (1763), nom. superfl.
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Heterotypic Synonyms:
Cracca timbaliana Debeaux in Bull. Soc. Bot. France 28(Rev. Bibliogr.): 73 (1881)
Vicia abyssinica Alef. in Bonplandia (Hannover) 9: 72 (1861), nom. illeg.
Vicia amphicarpa forma albiflora (Merino) Merino in Brotéria, Sér. Bot. 10: 174 (1912)
Vicia amphicarpa forma hortensis (Merino) Merino in Brotéria, Sér. Bot. 10: 174 (1912)
Vicia amphicarpa subvar. latifolia Merino in Brotéria, Sér. Bot. 10: 174 (1912)
Vicia amphicarpa forma microcarpa Merino in Brotéria, Sér. Bot. 10: 175 (1912)
Vicia amphicarpa forma parvifolia Merino in Brotéria, Sér. Bot. 10: 174 (1912)
Vicia amphicarpa forma paui (Merino) Merino in Brotéria, Sér. Bot. 10: 175 (1912)
Vicia amphicarpa forma uliginosa (Merino) Merino in Brotéria, Sér. Bot. 10: 175 (1912)
Vicia amphicarpa forma varia Merino in Brotéria, Sér. Bot. 10: 175 (1912)
Vicia angustifolia Roth in Tent. Fl. Germ. 1: 310 (1788), nom. illeg.
Vicia angustifolia L. in Amoen. Acad. 4: 105 (1759)
Vicia angustifolia forma albiflora Merino in Fl. Galicia 1: 321 (1905)
Vicia angustifolia var. amphicarpa Alef. in Bot. Zeitung (Berlin) 20: 362 (1862)
Vicia angustifolia var. arvensis Boenn. in Prodr. Fl. Monast. Westphal.: 217 (1824)
Vicia angustifolia var. aterrima Alef. in Bonplandia (Hannover) 9: 71 (1861)
Vicia angustifolia var. bobartii (E.Forst.) W.D.J.Koch in Syn. Fl. Germ. Helv.: 197 (1836)
Vicia angustifolia subsp. bobartii (E.Forst.) Arcang. in Comp. Fl. Ital.: 202 (1882)
Vicia angustifolia var. forsteri Lange in Vidensk. Meddel. Naturhist. Foren. Kjøbenhavn 1865: 183 (1865)
Vicia angustifolia subvar. glabra Rouy in G.Rouy & J.Foucaud, Fl. France 5: 213 (1899)
Vicia angustifolia var. gracilis Alef. in Bonplandia (Hannover) 9: 71 (1861)
Vicia angustifolia subsp. heterophylla (C.Presl) Braun-Blanq. in Cat. Fl. Aigoual: 196 (1933)
Vicia angustifolia var. hortensis Merino in Mem. Real Soc. Esp. Hist. Nat. 2: 500 (1904)
Vicia angustifolia forma hortensis (Merino) Merino in Fl. Galicia 1: 323 (1905)
Vicia angustifolia var. lucida Alef. in Bonplandia (Hannover) 9: 71 (1861)
Vicia angustifolia var. lutescens Corb. in Nouv. Fl. Normandie: 183 (1894)
Vicia angustifolia var. major Wimm. et Grab. in Fl. Siles. 2(2): 60 (1829)
Vicia angustifolia var. minor (Bertol.) Ohwi in Acta Phytotax. Geobot. 12: 110 (1943)
Vicia angustifolia var. parviflora Rouy in G.Rouy & J.Foucaud, Fl. France 5: 213 (1899)
Vicia angustifolia forma paui (Merino) Merino in Fl. Galicia 1: 322 (1905)
Vicia angustifolia subsp. pseudoangustifolia (Rouy) Tardío in Anales Jard. Bot. Madrid 56: 266 (1998)
Vicia angustifolia var. ramstadina Alef. in Bonplandia (Hannover) 9: 71 (1861)
Vicia angustifolia subvar. roseiflora Rouy in G.Rouy & J.Foucaud, Fl. France 5: 213 (1899)
Vicia angustifolia var. segetalis (Thuill.) Lej. in Rev. Fl. Spa: 155 (1825)
Vicia angustifolia subsp. segetalis (Thuill.) Nyman in Consp. Fl. Eur.: 210 (1878)
Vicia angustifolia var. sylvestris Boenn. in Prodr. Fl. Monast. Westphal.: 217 (1824)
Vicia angustifolia proles thompsonii A.Reyn. in Bull. Soc. Bot. France 55: 593 (1908)
Vicia angustifolia forma uliginosa (Merino) Merino in Fl. Galicia 1: 322 (1905)
Vicia angustifolia var. uliginosa Merino in Anales Soc. Esp. Hist. Nat., ser. 2, 10: 192 (1901)
Vicia angustifolia var. umbricola Pau in Bol. Soc. Aragonesa Ci. Nat. 9: 58 (1910)
Vicia angustifolia subsp. uncinata (Desv.) Berher in L.Louis, Fl. Vosges, éd. 2: 73 (1887)
Vicia angustifolia var. uncinata (Desv.) Corb. in Nouv. Fl. Normandie: 184 (1894)
Vicia angustifolia var. willkommii Alef. in Bonplandia (Hannover) 9: 72 (1861)
Vicia austroccidentalis Bomble et G.H.Loos in Florist. Rundbr. 38: 68 (2004)
Vicia basilei Sennen et Mauricio in É.M.G.Sennen, Diagn. Nouv.: 246 (1936)
Vicia bobartii E.Forst. in Trans. Linn. Soc. London 16: 442 (1830)
Vicia communis proles angustifolia (L.) Rouy in G.Rouy & J.Foucaud, Fl. France 5: 212 (1899), nom. superfl.
Vicia communis proles heterophylla (C.Presl) Rouy in G.Rouy & J.Foucaud, Fl. France 5: 211 (1899), nom. illeg.
Vicia communis var. linearis Lange in M.Willkomm & J.M.C.Lange, Prodr. Fl. Hispan. 2: 212 (1865)
Vicia communis proles maculata (C.Presl) Rouy in G.Rouy & J.Foucaud, Fl. France 5: 211 (1899), nom. illeg.
Vicia communis var. parviflora Rouy in G.Rouy & J.Foucaud, Fl. France 5: 213 (1899)
Vicia communis var. pseudoangustifolia Rouy in G.Rouy & J.Foucaud, Fl. France 5: 214 (1899)
Vicia communis var. segetalis (Thuill.) Rouy in G.Rouy & J.Foucaud, Fl. France 5: 213 (1899)
Vicia communis var. uncinata Rouy in G.Rouy & J.Foucaud, Fl. France 5: 213 (1899)
Vicia consobrina Pomel in Nouv. Mat. Fl. Atl. 1: 192 (1874)
Vicia cuneata Guss. in Fl. Sicul. Prodr. 2: 428 (1828)
Vicia cuneiformis Tourlet in Cat. Pl. Vasc. Indre-et-Loire: 132 (1908)
Vicia debilis Pérez Lara in Anales Soc. Esp. Hist. Nat. 11: 402 (1882)
Vicia helvetica Ser. in A.P.de Candolle, Prodr. 2: 361 (1825)
Vicia heterophylla C.Presl in J.S.Presl & C.B.Presl, Delic. Prag.: 37 (1822)
Vicia heterophylla f. macrocarpa Merino in Fl. Galicia 3: 538 (1909)
Vicia intermedia Viv. in Fl. Libyc. Spec.: 42 (1824)
Vicia lanciformis Lange in Vidensk. Meddel. Naturhist. Foren. Kjøbenhavn 1865: 183 (1865)
Vicia longifolia Schur in Enum. Pl. Transsilv.: 169 (1866), nom. illeg.
Vicia lusitanica Freyn in Bull. Herb. Boissier 1: 542 (1893)
Vicia maculata C.Presl in Fl. Sicul.: xxiii (1826)
Vicia maculata Pomel in Nouv. Mat. Fl. Atl. 1: 191 (1874), nom. illeg.
Vicia maculata var. minor Bertol. in Fl. Ital. 7: 520 (1847)
Vicia media Host in Fl. Austriaca 2: 335 (1827)
Vicia monosperma H.S.Thomps. in J. Bot. 44: 409 (1906), nom. illeg.
Vicia nebrodensis A.Huet ex Nyman in Consp. Fl. Eur.: 210 (1878), not validly publ.
Vicia paui Merino in Contr. Fl. Galicia, Suppl. 1: 32 (1898)
Vicia perretii Colla in Herb. Pedem. 2: 217 (1834)
Vicia pilosa M.Bieb. in Fl. Taur.-Caucas. 2: 161 (1808)
Vicia sallei Timb.-Lagr. in Bull. Soc. Bot. France 13: cxlix (1866)
Vicia sativa var. abyssinica Alef. in Landw. Fl.: 67 (1866)
Vicia sativa subsp. angustifolia (L.) Batt. in J.A.Battandier & L.C.Trabut, Fl. Algérie, Dicot.: 268 (1889)
Vicia sativa var. angustifolia Wahlenb. in Fl. Carpat. Princ.: 218 (1814), nom. illeg.
Vicia sativa subsp. angustifolia (L.) Čelak. in Prodr. Fl. Böhmen: 680 (1875)
Vicia sativa subsp. angustifolia (L.) Gaudin in Fl. Helv. 4: 513 (1829), nom. illeg.
Vicia sativa var. aristulata Chiov. in Atti Reale Accad. Italia, Mem. Cl. Sci. Fis. 11: 29 (1940)
Vicia sativa var. atomaria Tedin in Bot.-kemisk Untersökning: 30 (1900)
Vicia sativa var. bobartii (E.Forst.) W.D.J.Koch in Syn. Fl. Germ. Helv.: 197 (1836)
Vicia sativa subsp. consobrina (Pomel) Greuter & Burdet in Willdenowia 19: 34 (1989)
Vicia sativa subsp. cuneata (Guss.) Maire in É.Jahandiez & al., Cat. Pl. Maroc 4: 1053 (1941)
Vicia sativa subvar. dissitijuga Pérez Lara in Anales Soc. Esp. Hist. Nat. 21: 209 (1892)
Vicia sativa var. helmeri Tup. in Trudy Prikl. Bot. 1929: 386 (1930)
Vicia sativa subsp. heterophylla (C.Presl) J.Duvign. in Bull. Soc. Échange Pl. Vasc. Eur. Occid. Bassin Médit. 17(Suppl.): 21 (1979)
Vicia sativa var. heterophylla (C.Presl) Fiori & Paol. in A.Fiori & al., Fl. Anal. Italia 2: 112 (1900)
Vicia sativa var. insubrica Gaudin in Fl. Helv. 4: 511 (1829)
Vicia sativa var. linearifolia Gray in Nat. Arr. Brit. Pl. 2: 615 (1821 publ. 1822)
Vicia sativa subsp. maculata (C.Presl) Batt. in J.A.Battandier & L.C.Trabut, Fl. Algérie, Dicot.: 268 (1889)
Vicia sativa var. maculata (C.Presl) Burnat in Fl. Alpes Marit. 2: 171 (1896)
Vicia sativa var. melanosperma Rchb. in Fl. Germ. Excurs. 2: 537 (1832)
Vicia sativa forma melanosperma (Rchb.) Asch. & Graebn. in Syn. Mitteleur. Fl. 6(2): 965 (1909)
Vicia sativa var. minor Gaudin in Fl. Helv. 4: 514 (1829)
Vicia sativa var. minutifolia Pérez Lara in Anales Soc. Esp. Hist. Nat. 21: 206 (1892)
Vicia sativa var. nemoralis Pers. in Syn. Pl. 2: 307 (1807)
Vicia sativa subvar. onubensis Pau ex Guinea in Vezas, Arvejas Españ.: 30 (1953), nom. nud.
Vicia sativa subsp. pilosa (M.Bieb.) Plitmann & D.Zohary in Pl. Syst. Evol. 131: 146 (1979), without basionym ref.
Vicia sativa var. punctata Helm ex Tup. in Trudy Prikl. Bot. 1929: 386 (1930)
Vicia sativa var. sallei (Timb.-Lagr.) Burnat in Fl. Alpes Marit. 2: 172 (1896)
Vicia sativa var. segetalis (Thuill.) Hartm. in Handb. Skand. Fl.: 280 (1820)
Vicia sativa subsp. segetalis (Thuill.) Čelak. in Prodr. Fl. Böhmen: 680 (1875)
Vicia sativa var. segetalis (Thuill.) Lej. in Fl. Spa 2: 105 (1813)
Vicia sativa subsp. uncinata (Rouy) P.D.Sell in Fl. Great Britain Ireland 3: 517 (2009)
Vicia scepusiensis Kit. in Linnaea 32: 629 (1864)
Vicia segetalis Thuill. in Fl. Env. Paris, ed. 2: 367 (1799)
Vicia sngustifolia var. segetalis (Thuill.) Hartm. in Handb. Skand. Fl., ed. 2: 198 (1832)
Vicia timbali Loret in H.Loret & A.Barrandon, Fl. Montpellier: 187, 804 (1876)
Vicia uncinata Desv. in Observ. Pl. Angers: 170 (1818)
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Publications:
POWO follows these authorities in accepting this name:
Ackerfield, J. (2015). Flora of Colorado: 1-818. BRIT Press.
Authier, P. & Covillot, J. (2011). Catalogue actualisé des plantes de l'île de Rhodes (Grèce). Saussurea; Travaux de la Société Botanique de Genève 41: 131-170.
Boulos, L. (1999). Flora of Egypt 1: 1-419. Al Hadara Publishing, Cairo.
Chrtková-Zertová, A., van der Maesen, L.J.G. & Rechinger, K.H. (1979). Papilionaceae I - Vicieae. Flora Iranica 140: 1-89. Naturhistorisches Museums Wien.
Dobignard, A. & Chatelain, C. (2012). Index synonymique de la flore d'Afrique du nord 4: 1-431. Éditions des conservatoire et jardin botaniques, Genève.
Dobignard, A., Jacquemoud, F. & Jordan, D. (1992). Matériaux pour la conaissance floristique du Sahara occidental et l'Anti-Atlas méridional. II. Leguminosae à Compositae. Candollea 47: 397-481.
Gilman, A.V. (2015). New flora of Vermont. Memoirs of the New York Botanical Garden 110: 1-614.
Greuter, W., Burdet, H.M. & Long, G. (eds.) (1989). Med-checklist 4: 1-458. Conservatoire et Jardin Botaniques de la Ville de Genève.
Isely, D. (1998). Native and Naturalized Leguminosae (Fabaceae) of the United States: 1-1007. Monte L. Bean Life Science Museum. Brigham Young University, Provo, Utah.
Komiljon, T., Natalya, B., Avazbek, B., Dilnoza, A., Ziyoviddin, Y., Deng, T. & Sun, H. (2020). Flora of the Dzhizak Province, Uzbekistan: 1-523. China Forestry Publishing House.
Lepschi, B. & Monro, A. (Project Coordinators) (2014). Australian Plant Census (APC) Council of Heads of Australian Herbaria. www.anbg.gov.au/chah/apc/index.html.
Lock, J.M. & Ford, C.S. (2004). Legumes of Malesia a Check-List: 1-295. Royal Botanic Gardens, Kew.
Lock, J.M. (1989). Legumes of Africa a check-List: 1-619. Royal Botanic Gardens, Kew.
Mohlenbrock, R.H. (2014). Vascular Flora of Illinois. A Field Guide, ed. 4: 1-536. Southern Illinois University Press, Carbondale.
Mostaph, M.K. & Uddin, S.B. (2013). Dictionary of plant names of Bangladesh, Vasc. Pl.: 1-434. Janokalyan Prokashani, Chittagong, Bangladesh.
Orchard, A.E. (ed.) (1994). Oceanic Islands 1. Flora of Australia 49: 1-681. Australian Government Publishing Service, Canberra.
Polhill, R.M. (1990). Flore des Mascareignes 80: 1-235. IRD Éditions, MSIRI, RBG-Kew, Paris.
Standley, P.C. & Steyermark, J.A. (1946). Flora of Guatemala. Fieldiana Botany New Series 24(5): 1-502. Field Museum of Natural History.
Tutin, T.G. & al. (eds.) (1968). Flora Europaea 2: 1-469. Cambridge University Press.
Wagner, W.L., Herbst, D.R. & Sohmer, S.H. (1999). Manual of the Flowering Plants of Hawai'i, rev. ed., 1: 1-988. University of Hawai'i Press, Bishop Museum Press.
Werier, D. (2017). Catalogue of the Vascular plants of New York state. Memoirs of the Torrey Botanical Club 27: 1-542.
Wu, Z. & Raven, P.H. (eds.) (2010). Flora of China 10: 1-642. Science Press (Beijing) & Missouri Botanical Garden Press (St. Louis).
Yakovlev, G.P., Sytin, A.K. & Roskov, Y.R. (1996). Legumes of Northern Eurasia. A checklist: 1-724. Royal Botanic Gardens, Kew.
Zuloaga, F.O., Morrone, O. , Belgrano, M.J., Marticorena, C. & Marchesi, E. (eds.) (2008). Catálogo de las Plantas Vasculares del Cono Sur. Monographs in Systematic Botany from the Missouri Botanical Garden 107: 1-3348. Missouri Botanical Garden.
de Salas, MF, Baker, ML (2022). A Census of the Vascular Plants of Tasmania, including Macquarie Island: 1-161. Tasmanian Herbarium, Tasmanian Museum and Art Gallery, Hobart. flora.tmag.tas.gov.au/resources/census.
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Kew Backbone Distributions:
(2020). bsbi.org/archaeophytes. epublication.
Ackerfield, J. (2015). Flora of Colorado: 1-818. BRIT Press.
Allred, K.W. (2012). Flora Neomexicana, ed. 2, 1: 1-599. Range Science Herbarium, Las Cruces, New Mexico.
Authier, P. & Covillot, J. (2011). Catalogue actualisé des plantes de l'île de Rhodes (Grèce). Saussurea; Travaux de la Société Botanique de Genève 41: 131-170.
Boulos, L. (1999). Flora of Egypt 1: 1-419. Al Hadara Publishing, Cairo.
Britton, N. (1918). Flora of Bermuda: 1-585. Charles Scribner's Sons, New York.
Chadde, S.W. (2019). Minnesota Flora. An illustrated guide to the vascular plants of Minnesota ed. 2: 1-776. Steve W. Chadde.
Chrtková-Zertová, A., van der Maesen, L.J.G. & Rechinger, K.H. (1979). Papilionaceae I - Vicieae. Flora Iranica 140: 1-89. Naturhistorisches Museums Wien.
Darbyshire, I., Kordofani, M., Farag, I., Candiga, R. & Pickering, H. (eds.) (2015). The Plants of Sudan and South Sudan: 1-400. Kew publishing, Royal Botanic Gardens, Kew.
Dobignard, A. & Chatelain, C. (2012). Index synonymique de la flore d'Afrique du nord 4: 1-431. Éditions des conservatoire et jardin botaniques, Genève.
Dobignard, A., Jacquemoud, F. & Jordan, D. (1992). Matériaux pour la conaissance floristique du Sahara occidental et l'Anti-Atlas méridional. II. Leguminosae à Compositae. Candollea 47: 397-481.
Figueiredo, E. & Smith, G.F. (2008). Plants of Angola. Strelitzia 22: 1-279. National Botanical Institute, Pretoria.
Gilman, A.V. (2015). New flora of Vermont. Memoirs of the New York Botanical Garden 110: 1-614.
Greuter, W., Burdet, H.M. & Long, G. (eds.) (1989). Med-checklist 4: 1-458. Conservatoire et Jardin Botaniques de la Ville de Genève.
Hong, D.Y. (ed.) (2019). Flora of Pan-Himalaya 19(6): 1-130. Science Press, Beijing. Cambridge University Press.
Isely, D. (1998). Native and Naturalized Leguminosae (Fabaceae) of the United States: 1-1007. Monte L. Bean Life Science Museum. Brigham Young University, Provo, Utah.
Iwatsuki, K., Boufford, D.E. & Ohba, H. (eds.) (2001). Flora of Japan IIb: 1-550. Kodansha Ltd., Tokyo.
Kral, R., Diamond, A.R., Ginzbarg, S.L., Hansen, C.J., Haynes, R.R., Keener, B.R., Lelong, M.G., Spaulding, D.D. & Woods, M. (2011). Annotated checklist of the vascular plants of Alabama: 1-112. Botanical reseach institute of Texas.
Krasnoborov, I.M. & Kleshcheva, E.A. (2013). Findings of rare species in Novosibirskaya oblast. Rastitel'nyj mir Aziatskoj Rossii 1(11): 32-36.
Lazkov, G.A. & Sultanova, B.A. (2011). Checklist of vascular plants of Kyrgyzstan. Norrlinia 24: 1-166.
Lee, W.T. (1996). Lineamenta Florae Koreae: 1-1688. Soul T'ukpyolsi: Ak'ademi Sojok.
Lepschi, B. & Monro, A. (Project Coordinators) (2014). Australian Plant Census (APC) Council of Heads of Australian Herbaria. www.anbg.gov.au/chah/apc/index.html.
Lock, J.M. & Ford, C.S. (2004). Legumes of Malesia a Check-List: 1-295. Royal Botanic Gardens, Kew.
Lock, J.M. (1989). Legumes of Africa a check-List: 1-619. Royal Botanic Gardens, Kew.
MacKee, H.S. (1994). Catalogue des plantes introduites et cultivées en Nouvelle-Calédonie, ed. 2: 1-164. Museum national d'histoire naturelle, Paris.
Meades, S.J. & Brouillet, L. (2019). Annotated Checklist of the Vascular Plants of Newfoundland and Labrador www.newfoundland-labradorflora.com/checklist.
Meyers, S.C. & al. (eds.) (2020). Flora of Oregon 2: 1-861. Botanical research institute of Texas Press.
Mohlenbrock, R.H. (2014). Vascular Flora of Illinois. A Field Guide, ed. 4: 1-536. Southern Illinois University Press, Carbondale.
Mostaph, M.K. & Uddin, S.B. (2013). Dictionary of plant names of Bangladesh, Vasc. Pl.: 1-434. Janokalyan Prokashani, Chittagong, Bangladesh.
Orchard, A.E. (ed.) (1994). Oceanic Islands 1. Flora of Australia 49: 1-681. Australian Government Publishing Service, Canberra.
Polhill, R.M. (1990). Flore des Mascareignes 80: 1-235. IRD Éditions, MSIRI, RBG-Kew, Paris.
Pope, G.V., Polhill, R.N. & Martins, E.S. (eds.) (2003). Flora Zambesiaca 3(7): 1-274. Royal Botanic Gardens, Kew.
Rodríguez, R., Grau, J., Baeza, C. & Davies, A. (2008). Lista comentada de las plantas vasculares de los Nevados de Chillan, Chile. Gayana. Botánica 65: 153-197.
Schäfer, H. (2021). Flora of the Azores a field guide: 1-445. Margraf Publishers GmbH.
Troupin, G. (ed.) (1983). Flora du Rwanda 2: 1-603. Musee Royal de l'Afrique Centrale.
Tutin, T.G. & al. (eds.) (1968). Flora Europaea 2: 1-469. Cambridge University Press.
Tutin, T.G. & al. (eds.) (1993). Flora Europaea ed. 2, 1: 1-581. Cambridge University Press.
Wagner, W.L., Herbst, D.R. & Sohmer, S.H. (1999). Manual of the Flowering Plants of Hawai'i, rev. ed., 1: 1-988. University of Hawai'i Press, Bishop Museum Press.
Wood, J.R.I. (1997). A handbook of the Yemen Flora: 1-434. Royal Botanic Gardens, Kew.
Wu, Z. & Raven, P.H. (eds.) (2010). Flora of China 10: 1-642. Science Press (Beijing) & Missouri Botanical Garden Press (St. Louis).
Yakovlev, G.P., Sytin, A.K. & Roskov, Y.R. (1996). Legumes of Northern Eurasia. A checklist: 1-724. Royal Botanic Gardens, Kew.
Zuloaga, F.O., Morrone, O. , Belgrano, M.J., Marticorena, C. & Marchesi, E. (eds.) (2008). Catálogo de las Plantas Vasculares del Cono Sur. Monographs in Systematic Botany from the Missouri Botanical Garden 107: 1-3348. Missouri Botanical Garden.
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International Legume Database and Information Service:
Baker, J. G. (1877). Flora of Mauritius and the Seychelles
Fedtschenko, B. A. (1948). Flora URSS, Vol 13. Moscow & Leningrad (Rus)
Gillett, J. B. et al. (1971). Papilionoideae. In: Fl. Trop. E. Africa, Milne-Redhead & Polhill
Hickman, J. C. (ed.) (1993). The Jepson Manual: Higher Plants of California. 1400pp.
Kiselevski A. I. (1967). Latino-russko-belorusski botanicheski slovar. Minsk. 160 p.
Pavlova, N. S. (1989). Fabaceae. In Plantae... Orientis Extremi. Vol. 4. Leningrad(Rus)
Polhill, R, M. (1990). Legumineuses. In: Flore des Mascareignes, Vol 80. J. Bosser et a
Quezel, P. & Santa, S. (1962). Nouvelle flore de l'Algerie et des regions desertiq. merid. 1
Rothmaler W. & al. (1988). Exkursionsflora fur die Gebiete der DDR und der BRD. Bd. 2.
Sokolov, P. D. (1987). Rastitelnye resursy SSR. (Vol 4). Leningrad(Rus.)
Tamamshyan, S. G. (1954). Flora Azerbaidzhana, Vol 5. Baku. (Rus)
Tamamshyan, S. G. (1962). In: Flora Armenii, Vol. 4. Jerevan. (Rus)
Terrell, E. E. (1977). Checklist of Names for 3, 000 Vas. Pl... Agric. Handbook No. 505
Tzvelev, N. N. (1987). In: Flora Partis Europaeae URSS, Vol. 6. Leningrad. (Rus)
Ulziykhutag, N. (1989). Bobovye Mongolskoi Narodnoi Respubliki, Vol. 2. Doct. Thes.
Verdcourt, B. (1979). A Manual of New Guinea Legumes. Office of Forests, Lae, PNG
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Accepted By:
Hickman, J. C. 1993. The Jepson Manual: Higher Plants of California 1–1400. University of California Press, Berkeley.
Isely, D. 1990. Leguminosae (Fabaceae). 3(2): xix, 1–258. In Vasc. Fl. S.E. U. S.. The University of North Carolina Press, Chapel Hill.
Zuloaga, F. O., O. Morrone, M. J. Belgrano, C. Marticorena & E. Marchesi. (eds.) 2008. Catálogo de las plantas vasculares del Cono Sur. Monogr. Syst. Bot. Missouri Bot. Gard. 107(1–3): i–xcvi, 1–3348.
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General:
Flora of China Editorial Committee. 2010. Flora of China (Fabaceae). 10: 1–642. In C. Y. Wu, P. H. Raven & D. Y. Hong (eds.) Fl. China. Science Press & Missouri Botanical Garden Press, Beijing & St. Louis.
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SONY NEX-C3
OLYMPUS OM Zuiko MC Auto Macro 50mm F3.5
Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.
The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.
Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.
ETYMOLOGY & OTHER NAMES
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).
The Sanskrit word śaiva means "relating to the God Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.
ASSIMILATION OF TRADITIONS
The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:
Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."
Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes. The foremost center of worship of Khandoba in Maharashtra is in Jejuri. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya.
INDUS VALLEY ORIGINS
Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.
This claim has been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.
INDO-EUROPEAN ORIGINS
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.
RUDRA
Shiva as we know him today shares many features with the Vedic god Rudra, and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.
The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BCE based on linguistic and philological evidence. A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods. Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.
AGNI
Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch:
The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.
In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.
INDRA
According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.
The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,
Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.
LATER VEDIC LITERATURE
Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.
Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.
PURANIC LITERATURE
The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.
TANTRIC LITERATURE
The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.
POSITION WITHIN HINDUISM
SHAIVISM
Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.
PANCHAYATANA PUJA
Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.
TRIMURTI
The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."
ICONOGRAPHY AND PROPERTIES
ATTRIBUTES
Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.
Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers". These three mother-goddesses who are collectively called the Ambikās. Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.
Crescent moon: (The epithets "Chandrasekhara/Chandramouli") - Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva. The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.
Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.
Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly. His hair is said to be like molten gold in color or being yellowish-white.
Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue. (See Maha Shivaratri.)
Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.
Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.
Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.
Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.
Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.
Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.
Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.
Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".
Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.
Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.
LINGAM
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.
JYOTIRLINGA
The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.
The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.
SHAKTI
Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).
THE FIVE MANTRAS
Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).
Shiva's body is said to consist of five mantras, called the pañcabrahmans. As forms of God, each of these have their own names and distinct iconography:
Sadyojāta
Vāmadeva
Aghora
Tatpuruṣha
Īsāna
These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action. Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes. The overall meaning of these associations is summarized by Stella Kramrisch:
Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.
According to the Pañcabrahma Upanishad:
One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)
FORMES AND ROLES
According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.
DESTROYER AND BENEFACTOR
In the Yajurveda, two contrary sets of attributes for both malignant or terrific (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. The duality of Shiva's fearful and auspicious attributes appears in contrasted names.
The name Rudra (Sanskrit: रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl". Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god". R. K. Sharma follows this alternate etymology and translates the name as "terrible". Hara (Sanskrit: हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.
In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.
ASCETIC AND HOUSEHOLDER
He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.
As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.
Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta - identified with regional deities Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.
NATARAJA
he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular. The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.
DAKSHINAMURTHY
Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.
ARDANARISHVARA
An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.
TRIRUPANTAKA
Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.
OTHER FORMS, AVATARS IDENTIFICATIONS
Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.
In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).
Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.
FESTIVALS
Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.
BEYOND HINDUISM
BUDDHISM
Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.
SIKHISM
The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."
In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.
OTHERS
The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.
Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.
In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.
WIKIPEDIA
A now thoroughly excited Beth walked up the hill. Her prickling senses becoming more alert with each step. Innocently unaware that she was no longer playing a role in Dare’s game.
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We appreciate the courtesy of Chatwick University Archives for letting us use the journals in our research, and for permission to use parts for the genesis of “Dare’s Game”.
Dare’s Game
Beth, eagerly looking for Dare, walked straight into Seth’s cunning snare…..
Suffix, circa late 1900’s. It was during this time a fanciful young lady, whom we will call Beth, started a journal which she would faithfully keep over the course of almost 50 years. She led quite an adventuresome life for a lady of that time, and her journals were filled with many tales and observations of her exploits. The following story is derived from events that she penned down in the early years in her journal.
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Beth had known Dare since their childhood. Dare was a handsome free spirited youth only two years her senior, who lived for the games his life had to offer. As his cherished nickname inferred, Dare was always trying to find the thrill out of anything he could think up, relishing to go beyond the pale in anything he attempted. Dare always a little different, harboring feelings and ideas way beyond his years, almost as if he had lived a previous life and retained something from it in his being.
Beth would remember times playing dress up with Dare’s sister Diana in some old gowns of their mothers. It was always then that Dare and his friends seemed to appear and talk them into playing hide n seek, tag or cops n robbers. Dare seemed to take pleasure in cajoling the girls into playing with them in this manner. Eyeing them as they played with a far off look that suggested the game they were playing had more meaning to him than he could ever venture to say. It was hard for Beth to explain it, but she did find it pleasurable (almost erotic using a word whose term she would learn much later) to be observed by him in this way.
One warm fall day Diana and Beth headed down to an old shack located near some railroad tracks at the back of a cornfield. Diana was dressed in a long satin play gown with her mother’s jewelry, which Dare had called rhinestones. Beth, herself dressed in a long flowing dress, loved the way Diana’s jewels twinkled and sparkled as she walked. They were going to pretend the shack was a ballroom and they were one their way to a fancy dance, like Beth’s and Diana’s parents had recently attended. Diana wasn’t supposed to be wearing her mother’s jewelry outside the house, but as a result of Dare’s teasing, had done so anyway.
They had reached the shack, an old white brick building with a wooden roof half fallen in, when a man’s voice suddenly said behind them, what are you two ladies up to? Turning they were confronted by a happily sneering drifter. The grubby man looked around, alone is we, and advanced towards them. The two girls stood petrified, he reached out and probed Diana along her side, pretty dress missy, he said, sparsely toothed mouth grinning like a pumpkin. He suddenly reached up and tore the necklace away from Diana’s throat, sending her falling backwards. Beth screamed bloody murder, as the vagrant turned heel, running off towards the tracks. Suddenly Dare appeared, and Beth, meaning to yell for help, exclaimed instead “help honey” to Dare. Dares eyes took on a very different look, almost of a burning yearning. Beth told him what had happened and he took off down towards the tracks in hot pursuit. For Beth, the look he had given her and the way he had dashed off excited her beyond measure. Even for someone that young, Beth now knew what Dare meant to her. From then on, playing games with Dare took on a heightened meaning for Beth.
But, nothing really changed in their relationship until Beth’s sophomore year of high school. Beth was sixteen at the time, a whimsical being, passionate, innocent, not particularly attractive, but radiating with a love of life. A living free spirit, developing into a very sexual being by the time her and Diana decided to attend their schools prom in their sophomore year. Beth dressed in a fuchsia coloured satin dress with dangling rhinestone earrings that had been” borrowed” from Diana’s Mother, the same ones Diana had been wearing when they had run into the drifter at the shack. Diana slipped into the slinky blue spaghetti strap gown and matching cover-all that she had worn as her cousin’s bridesmaid. She was wearing sapphire costume jewels patterned after the hope diamond. Their parents had given them a hard time when they saw their made up girls in their gowns and finery , admonishing them for looking way too mature. They smiled, consoling their parents fears, and went off on their adventure.
Their eyes were dazzled by the display of lights, the cheerfully student filled room, the band. They had stopped and were letting it all sink in, when Beth felt a hand on her shoulder. She turned and came face to face with Dare, who once again had the same yearning fire in his eyes as on that fateful day at the old shack. A veil was lifted from between the two, and Beth spent the whole evening encompassed in Dare’s arms. Soon after that the two had begun seeing much more of one another. Their relationship was still going strong eight years later.
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8 Years Later
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Come on Dare, let’s go to the Riverside, it will be fun she urged. She had been trying to get her fiancé’ to take her to the exclusive five star resorts for some time. And now she had a free overnight room card she had won at work! Dare looked into Beth’s wide, hope filled eyes, knowing her passion for attending these types of affairs. Ever hopeful she would see someone rich. Dare knew how to use this to his advantage. Finally he buckled, all right, only if we play the game afterwards he bargained. She squirmed inwardly with passion, nodding her agreement. Beth found the game exciting, though she would never let on to Dare. And, you must wear the gold bridesmaid gown and jewels you wore to your friend’s wedding last week , he added, a wistful smile lighting up his thin face.. Okay she agreed, trying to sound reluctant, but truthfully feeling multiple tingles of delight.
Dare was handsome, in a scrawny, thin bearded, sort of way ( From an old photo that survives he resembled a young Johnny Depp… the eds), with a witty writers imagination and a playful disposition. He could always make Beth laugh, feeling his excitement as he drew her into his stories and games. She would never admit to it, but found the game delightfully erogenous. She smiled to herself, so Dare had liked the satin gown after all, he had not shown any interest in her wearing it since the wedding. And the jewelry, the small rhinestone pendent and earrings had been pretty, but Beth soon came up with another idea. She would knock his socks off by wearing the glittering diamonds and emeralds that had been inherited from her grandmother. The set had laid collecting dust in a safety deposit box all these years, unworn. She had never told Dare about them, waiting for the perfect occasion. She could just imagine the look in his eyes when he saw her wearing them. Okay then, game on, Beth thought, wickedly sending shivers up and down her spine.
Dare’s Game was based on role playing:
Dare would give Beth money to purchase a new outfit, something rich and shiny, like silk or satin. With the new outfit, Beth would wear the good gold jewelry she had received from Dare on her birthdays. The idea was to acting like a bored rich girl out for a good time, alone and vulnerable.
Dare would be at the hotel bar, waiting for Beth to make her entrance, then make her acquaintance , playing a debonair, suited gentleman with a mysterious past and a hidden agenda. They would make a date later, usually to dance and have drinks.
Then that evening, she would go down to the bar. Dressed in one of the long gowns Dare favored, fitting in with the usual spillover from a wedding reception that had been held in one of the Ballrooms. Sometimes she would wear the rhinestone jewelry they had purchased together at various antique stores. Then Beth would wait for Dare to make his entrance, signaling the time for Dare’s game. He would assume one of several roles, or possibly a new one that Beth had never seen. In the past Dare had played:
A spy who would dance with Beth, then disappear. Sending a note to Beth via a third person that would have her meet him clandestinely in a remote location…
A highwayman who would come across Beth on the castle grounds , usually the resorts empty gardens at night….
A rich millionaire looking for romance…
A kidnapper hired by an evil uncle, who after tying up Beth and removing her valuables would have a change of heart….
A Jewel thief who would be cunningly after her valuables…
A handsome prince rescuing Beth’s damsel in distress ….
Or Dare’s favorite, centered on their old childhood game of cops and robbers. Dare would play the thief, and steal something from Beth, usually while dancing. He would then leave preset clues around the grounds that she would have to follow to catch him.
All of the games usually led to some playful groping and then escalating into the upper echelons of erotic pleasure. Sometimes they never made out of the woods, or barely out of the ballroom. Beth shivered at these thoughts, wishing she didn’t have to wait….
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Three weeks later at the Riverside Resort.
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In the Bar:
At the bar, Dare smiled to himself, pleased. He had dropped Beth off to check in by herself. She would change into her new outfit and wear it down to the bar for lunch. She would come in acting like a complete stranger to the area. Dare would make her acquaintance, invite her to lunch, and make plans to see her that evening at the resorts dance room. There were two wedding receptions going on, and that dance room should be filled with well-dressed patrons. Beth would fit right in; clad that pretty gown she had promised to wear.
Dare had been sitting at the bar, thinking about ways to play out the game that evening, when the answer came to him, in the form of a stranger who had come with his drink and sat next to him. The stranger introduced himself as Seth, and shaking Dare’s hand sat on the stool next to him. After they had had couple of drinks, they had become quite chummy. Seth explaining he had come up for one of the weddings, and assumed Dare was doing the same. Seth did not fail to observe Dare’s secretive smile, but did not question it. Their conversation was distracted only when a newcomer appeared at the entrance. Beth walked in, a long flowing silky skirt swishing down to her leather sandals. A shiny, long sleeved satin top fitting tightly along her perky figure, with bright gold jewelry complementing the ensemble. Real gold, Seth observed silently to himself.
Beth went to a table, both men going silent as they watched her move through the room. Good-looking one, that, Seth commented, looking at Dare who was deep in thought as his eyes were fixed on the sexy newcomer. Seth teasingly offered Dare a penny for his thoughts. Dare smiled mischievously, letting lose his plans. Seth listened to the young man, smiling as a light went on in his steal grey eyes. When Dare finished he offered up a suggestion as to how Dare could make it really interesting for Beth. The two co-conspirators worked it out: Seth told Dare about a stone hut and wall that was located on the back nine of the resorts golf course. He suggested that he, Seth, would meet Beth that evening and pass a note onto her from Dare saying that he was in trouble and needed her help, with directions to the spot. Dare liked the idea, and wrote the note on a cocktail napkin, cementing the plan by handing it to Seth.
Off you go old chap, let Uncle Seth take care of his end, he said grinning, giving Dare a sporting clap on the back. With a wink, Dare left his fellow collaborator, and went over to Beth, who had since been seated by a male waiter, now standing drooling over her shoulder as she looked at the menu.
Later that same evening, inside the crowded club:
Seth had stopped by the bar for a last drink. His business venture had been concluded earlier than he had expected. With the change in his plans, he had checked out early, his kit packed, boot loaded and the car ready. He now sat at the bar Causley watching young lass of about seventeen who had literally ran into him at one of the receptions. He watched her flirting about the club, weaving in and out of the guests. With a long swishing gown flowing provocatively along her lithe figure, abundant, solid white gold chains swinging out in an alluringly eye catching manner as she scurried about. A diminutive gold ring its half caret diamond flickered playfully from the petite pinky it loosely surrounded once again welcomed his contemplation. The lass presented quite an intriguing gold feathered fledgling, just begging to be plucked. He looked around, spying her parents on the dance floor. The father/husband, despite being an excellent dancer, gave him no interest. It was his partner, the wife/ mother, decked out in a iridescent suit and long swishing satin skirt upon which he now was reexamining. He again studied under the bright dance floor lights her fine pearls dangling from her ears, throat, and wrists. But it was the Ladies’ two rings that stole the show for him; an engagement ring with a rock of at least 2 carets surrounded by numerous shimmering half caret stones and a pinky ring similar to her daughters, that proudly displayed a single white solitaire diamond of at least one caret that had garnered his consideration. He also reconsidered the facts that he had been able to garnish about the lady who wore them, and her husband. The wife/mother was a heavy drinker who would not be expected to make any kind of appearance before noon. Hubby was a golfer, who would be out for breakfast at five am before being on the links at 6 am the next morning . At 5 :15 Seth was planning to pay a visit to his suite, and relieve his two ladies of their expensive trinkets. It should be an easy straight forward caper, that had Seth bristling with anticipation at the prospect.
As he was tossing down the last of his drink he remembered about Dare and the note he still had in his pocket. Setting down the empty glass, he pulled the note out and looked at it, kids he smirked, and was preparing to crinkle toss it on the bar and leave, when his eyes caught sight of Beth. He had felt his breath taken away when he saw her. Not at all what he had expected, he would say to Beth much later in the evening. He looked over the note, stirrings of a plan began formulating. All thoughts of the dancing couple and his plans fled his mind, as He rose, throwing a fiver on the bar and went off to intercept Beth.
Seth held Beth in his arms, she was a vivacious little thing he thought, while smiling charmingly into her eyes. She seemed a little apprehensive at first, but had settled right in when he had told her this had been set up by Dare, remember me at the bar with him this afternoon he had consoled her, she had smile brightly into his eyes in answer. He relished in the feel of her warm satin gown, and allowed himself to be mesmerized by the shimmer of her diamonds.
It reminded him of the diamonds that had been worn by one of his dance partners earlier that evening at a reception. He had forgotten her name, but not her diamonds, one of which now resided in a hidden compartment of his roadsters boot, along with the diamond pin he had slipped off the satin cape he had cordially help a well-dressed lady put on. He had also shelved his plans for his 5:15 am “meeting” at the golf playing husbands hotel room, Beth’s jewels were a much more lucrative prospect.
When the dance had ended he took her to the bar and sat her down, ordering her a drink. She seemed a little perplexed, Seth kissed her gloved hand; wait for it he told her mysteriously, winking into her eyes. Beth had winked back, the fire in her heart reflecting deep in her eyes. Seth left, smiling cleverly to himself as he took in his surroundings. He looked around as he walked away, now where had the little imp gotten off too?
He had decided that the seventeen year old in the long flirting gown would play a very different role in his plans. He approached her, with Dares note and a twenty. Thought for a moment about the pair of thick platinum gold chains dangling from her throat down the open neckline of the girl’s glossy gown, then banished the though, he had bigger fish to filet. The twenty caught her attention and she eagerly listened as he explained to her what to do, pointing out Beth sitting, waiting in earnest at the bar. Wait until she finishes her drink, Seth told her as she listened eagerly. She took the twenty into her hand, the half caret diamond on her pinky ring flashing, and her gold chain bracelets jangled as she grasped it. Seth left, figuring he had about twenty minutes to stop at his car, get a few items from the boot, and put his plan in motion.
Beth had curiously received the note from the attractively shy young lady, clad a slinky gown that made her appear years older. Reading it she folded it and was just getting up when a man wearing a suit came up to her and offered to let her dance with him. It took her some time, before she was finally able to ward him off and leave the brilliantly lit clubroom for the dark, forbidding grounds outside.
Now, a thoroughly excited Beth walked up the hill. Her senses becoming more prickling alert with each step. Innocently unaware that she was no longer playing a role in Dare’s game!
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Epilogue:
As Seth walked away admiring the shimmery necklace, his thoughts travelled back to the gold burdened impish youngster in the swirling gown, and her pearl and diamond laden mother. Revisiting his original plans he decided that he liked the odds, especially since they would be against him. With the father leaving early to meet his cronies for breakfast the Mother should be still sleeping off her drink induced stupor, the hyperactive girl should still be out cold, but presented no risk if she awoke, he had more rope. The ladies jewels should be lying about in the apartment, or handedly on their persons( the pairs of diamond pinky rings, as well as the multi-diamond engagement ring flashed once again across his memory with all their brilliant glory),as he caught fire with the vision. There could be a safe he reasoned, but with a tied up daughter and a knife in his hand, the mother should have no issue opening it for him, or disclosing anywhere else her jewels may have been hidden . But if there was no safe, and the rings, pearls and solid white gold chains were somewhere in the room, he knew he would be able to noiselessly break in, find and slip the jewels from wherever they were perched, and be safely on his way without even causing the slightest stir from the sleeping woman and her daughter. It was a road Seth had travelled down many times. He prickled at the thought, as he foresightedly tallied up the potential haul while making his way to the car. The Mother/wife’s diamond rings, would easily fetch him at least three grand, probably close five with her pearls and the whelp’s jewelry added in. About a quarter of what he probably would get for the jewels now in his procession, so he mused inquisitively to himself, so ,was it worth the risk of his 20,000 bird in hand? Yes he answered himself, as all too familiar and welcome tingling sensation overwhelmed Seths muscular body. Like Dare, Seth like to play risky games, especially those which promised to be somewhat profitable. It would be a tantalizingly chancy gamble of his own; to wait a safe distance away while things cooled down and then return to break into the un protected sleeping ladies chamber.. He knew just the place to hide , and it would be a perfect spot to watch events unfold around Beth and Dare, while making his plans! It also afforded a nicely secret hiding nook for the ill-gotten gains collected so far that evening in case something went wrong, which it wouldn’t..
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Courtesy of Chatwick University Archives
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DISCLAIMER
All rights and copyrights observed by Chatwick University, Its contributors, associates and Agents
The purpose of these chronological photos and accompanying stories, articles is to educate, teach, instruct, and generally increase the awareness level of the general public as to the nature and intent of the underlying criminal elements that have historically plagued humankind.
No Part of this can reprinted, duplicated, or copied be without the express written permission and approval of Chatwick University.
These photos and stories are works of fiction. Any resemblance to people, living or deceased, is purely coincidental.
As with any work of fiction or fantasy the purpose is for entertainment and/or educational purposes only, and should never be attempted in real life.
We accept no responsibility for any events occurring outside this website.
********************************************************************************
All rights and copyrights observed by Chatwick University, Its contributors, associates and Agents
The purpose of these chronological photos and accompanying stories, articles is to educate, teach, instruct, and generally increase the awareness level of the general public as to the nature and intent of the underlying criminal elements that have historically plagued humankind.
No Part of this can reprinted, duplicated, or copied be without the express written permission and approval of Chatwick University.
These photos and stories are works of fiction. Any resemblance to people, living or deceased, is purely coincidental.
As with any work of fiction or fantasy the purpose is for entertainment only, and should never be attempted in real life.
We accept no responsibility for any events occurring outside this website.
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You are no longer young,
Nor are you very old.
There are homes where those belong.
You know you do not fit
When you observe the cold
Stares of those who sit
In bath-chairs or the park
(A stick, then, at their side)
Or find yourself in the dark
And see the lovers who,
In love and in their stride,
Don't even notice you.
This is a time to begin
Your life. It could be new.
The sheer not fitting in
With the old who envy you
And the young who want to win,
Not knowing false from true,
Means you have liberty
Denied to their extremes.
At last now you can be
What the old cannot recall
And the young long for in dreams,
Yet still include them all.
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!
Some background:
The North American A-5 Vigilante (Prior to 1962 unification of Navy and Air Force designations, it was designated the A3J) was an American carrier-based supersonic bomber designed and built by North American Aviation for the United States Navy. In 1953, North American Aviation began a private study for a carrier-based, long-range, all-weather strike bomber, capable of delivering nuclear weapons at supersonic speeds. This proposal, the North American General Purpose Attack Weapon (NAGPAW) concept, was accepted by the United States Navy, with some revisions, in 1955. A contract was awarded on 29 August 1956. Its first flight occurred two years later, on 31 August 1958 in Columbus, Ohio.
At the time of its introduction, the Vigilante was one of the largest and by far the most complex aircraft to operate from a Navy aircraft carrier. It had a high-mounted swept wing with a boundary-layer control system (blown flaps) to improve low-speed lift. It had no ailerons; roll control was provided by spoilers in conjunction with differential deflection of the all-moving tail surfaces. The use of aluminum-lithium alloy for wing skins and titanium for critical structures was also unusual. The A-5 had two widely spaced General Electric J79 turbojet engines, fed by inlets with variable intake ramps, and a single large all-moving vertical stabilizer. Preliminary design studies employed twin vertical fin/rudders, but this was eventually changed to a single tall but foldable fin. The wings and the nose radome folded for carrier stowage, too. The Vigilante had a crew of two seated in tandem, a pilot and a bombardier-navigator (BN) (reconnaissance/attack navigator (RAN) on later reconnaissance versions).
The Vigilante had advanced and complex electronics when it first entered service. It had one of the first "fly-by-wire" systems on an operational aircraft (with mechanical/hydraulic backup) and a computerized AN/ASB-12 nav/attack system incorporating a head-up display ("Pilot's Projected Display Indicator" (PPDI), one of the first), multi-mode radar, radar-equipped inertial navigation system (REINS, based on technologies developed for North American's Navaho missile), closed-circuit television camera under the nose, and an early digital computer known as "Versatile Digital Analyzer" (VERDAN) to run it all.
The aircraft replaced the subsonic Douglas A-3 Skywarrior as the Navy's primary nuclear-strike aircraft, but only briefly. Given its original design as a carrier-based, supersonic, nuclear heavy attack aircraft, the Vigilante’s main armament was carried in an unusual internal "linear bomb bay" between the engines in the rear fuselage, which allowed the bomb to be dropped at supersonic speeds. The single nuclear weapon, commonly the Mk 28 bomb, was attached to two disposable fuel tanks in the cylindrical bay in an assembly known as the "stores train". A set of extendable fins was attached to the aft end of the most rearward fuel tank. These fuel tanks were to be emptied during the flight to the target and then jettisoned with the bomb by an explosive drogue gun. The stores train was propelled rearward at about 50 feet (15 m) per second (30 knots) relative to the aircraft. It then followed a ballistic path.
The Vigilante originally had two wing pylons, intended primarily for drop tanks. The second Vigilante variant, the A3J-2 (A-5B), incorporated internal tanks for an additional 460 gallons of fuel, which added a pronounced dorsal "hump", along with two additional wing hardpoints, for a total of four. Other improvements included blown flaps on the leading edge of the wing, changes to the air intakes and stronger landing gear.
The reconnaissance version of the Vigilante, the RA-5C, was based on the A-5B airframe and had slightly greater wing area and added a long canoe-shaped fairing under the fuselage for a multi-sensor reconnaissance pack. This added an APD-7 side-looking airborne radar (SLAR), AAS-21 infrared line scanner, and camera packs, as well as improved electronic countermeasures. An AN/ALQ-61 electronic intelligence system could also be carried. The RA-5C retained the AN/ASB-12 bombing system, and could, in theory, carry weapons, although it never did in service. Later-built RA-5Cs had more powerful J79-10 engines with afterburning thrust of 17,900 lbf (80 kN), the same engines as the Navy’s F-4J Phantom IIs. The reconnaissance Vigilante weighed almost five tons more than the strike version with almost the same thrust and an only modestly enlarged wing. These changes reduced its acceleration and climb rate, though it remained fast in level flight and was still fully carrier-capable.
The last Vigilante version to be developed from 1964 on and to enter service in 1966 was the EA-5D, a dedicated electronic reconnaissance and electronic warfare version, again replacing respective A-3 Skywarrior variants. With the initial experience from the Vietnam conflict, the EA-5D was primarily conceived as a fast escort for supersonic strike aircraft – namely the USN’s F-4 Phantom IIs which progressively took over more strike missions and direly needed protection from SAMs that could keep up with them during their dangerous missions over enemy territory.
The EA-5D, which was unofficially nicknamed “Electric Vigilante”, “Eva” or simply “E-V” by its crews, was based on the late RA-5C’s airframe and was easily distinguishable through its fairing at the top of the fin which contained the electronics for a Bunker-Ramo AN/ALQ-86 ECM suite. It carried ECM gear in the linear bomb bay and a 16 feet (4.9 m) long canoe-shaped ventral fairing (looking like a shortened but deeper version of the RA-5C’s camera and SLAR installation), plus a heat exchanger, a non-jettisonable auxiliary tank and AN/ALE-41 chaff dispensers in an extended tail cone. The complete installation weighed some 6,000 pounds (2,700 kg). Receivers were installed in a fin-tip pod, or "football", like that of the contemporary EA-6A. This fin array caused some lateral instability, though, which could be compensated with a pair of fins under the rear fuselage.
Like the RA-5C, the EA-5D retained the AN/ASB-12 bombing system and was – in theory – like its recce sibling capable to carry out strike missions, but this never happened either. The EA-5Ds were furthermore equipped with an AN/APQ-129 fire control radar, making the aircraft capable of SEAD missions and of firing the AGM-45 “Shrike” anti-radiation missile, although they were apparently never used in that offensive role. Up to four ram-air turbine powered ALQ-76 countermeasures pods could be carried on the underwing hardpoints, augmenting the internal AN/ALQ-86 system’s bandwidth and jamming power. To improve survivability the EA-5D was furthermore outfitted with a pair of launch rails, mounted as sub-pylons on the outsides of the outer underwing hardpoints. Each could carry a single IR-guided AIM-9 Sidewinder AAM.
Despite the Vigilante's useful service as reconnaissance and ECM platform, it was expensive and complex to operate and occupied significant amounts of precious flight and hangar deck space aboard both conventional and nuclear-powered aircraft carriers at a time when carrier air wings, with the introduction of the F-14 Tomcat and S-3 Viking, were averaging 90 aircraft, many of which were larger than their predecessors. Moreover, the Vigilante did not end the career of the A-3 Skywarrior, which would carry on as photo reconnaissance aircraft, electronic warfare platforms, aerial refueling tankers, and executive transport aircraft designated as RA-3A/B, EA-3A/B, ERA-3B, EKA-3B, KA-3B, and VA-3B, into the early 1990s.
Only 28 EA-5Ds were built (two prototypes, 15 new-build, and 11 conversions from existing A-5A and RA-5C airframes) and the United States remained the only operator of the type. The EA-5D saw extensive use in Vietnam and seven machines were lost (four to SAMs, one to a VPAF MiG-21 and two through accidents), but after the end of hostilities and massive reductions of military expenses the EA-5D was quickly phased out from frontline service in the late 1970s, after an active career of just twelve years. In service it was replaced by the subsonic but much more potent EA-6B “Prowler”, which was based on the carrier-capable A-6 “Intruder” bomber, primarily to reduce the number of types in the USN’s arsenal and therewith operating costs and complexity. Since the EA-6B offered much higher ECM capabilities, the small EA-5D fleet was never upgraded, e. g. with the 2nd generation AGM-78 “Standard” ARM or the AN/ALQ-99 ECM pods.
However, a handful of “Electric Vigilantes” remained active with VAQ-137 (“Rooks”) until the late Eighties – long enough to receive the USN’s new tactical low-visibility paint scheme. These EA-5Ds were operated from land-bases only, not assigned to a Carrier Air Group, with a dedicated tail code (“KW”) to reflect this special status. They acted primarily as electronic aggressor aircraft but were also used to simulate supersonic cruise missiles like the contemporary Soviet Kh-20 (AS-3 “Kangaroo”) or Kh-22 (AS-4 “Kennel”) against land and sea targets during training and naval NATO maneuvers. Thanks to their size, speed and flight characteristics the aircraft were also employed as supersonic bomber aggressors, mimicking Soviet Tu-22s or Su-24s. Most of the Evas therefore received more or less authentic temporary Red Star decorations on their fins, which were, however, rarely overpainted after training missions and became part of the “standard markings”.
In 1987 the machines were finally retired, their airframes had reached their structural limit and maintenance costs of the complex aircraft had become prohibitive. They were in the electronic aggressor role eventually replaced with subsonic and much more economical EA-7L Corsair IIs.
General characteristics:
Crew: 2
Length: 76 ft 6 in (23.32 m)
Wingspan: 53 ft 0 in (16.16 m)
Height: 19 ft 5 in (5.91 m)
Wing area: 701 sq ft (65.1 m)
Empty weight: 32,783 lb (14,870 kg)
Gross weight: 47,631 lb (21,605 kg)
Max takeoff weight: 63,085 lb (28,615 kg)
Fuel capacity: 2,805 US gal (10,618 L; 2,336 imp gal) internal
or 19,074 lb (8,652 kg) of JP-5,
or 24,514 lb (11,119 kg) with 2 × 400 US gal external tanks
Powerplant:
2× General Electric J79-GE-10 after-burning turbojet engines,
10,900 lbf (48 kN) thrust each dry, 17,900 lbf (80 kN) with afterburner
Performance:
Maximum speed: 1,322 mph (Mach 2, 1,149 kn, 2,128 km/h) at 40,000 ft (12,000 m)
Combat range: 974 nmi (1,121 mi, 1,804 km)
Ferry range: 1,571 nmi (1,808 mi, 2,909 km)
Service ceiling: 52,100 ft (15,900 m)
g limits: +5
Rate of climb: 33,900 ft/min (172 m/s)
Wing loading: 80.4 lb/sq ft (393 kg/m2)
Thrust/weight: 0.72
Armament:
4x underwings pylons, each with a load capability of up to 2.000 lb (950 kg),
typically occupied with 400 US gal drop tanks or ALQ-76 Tactical Jamming System (TJS)
ECM pods. Other potential loads: AN/ALE-43(V)1&4 Bulk Chaff Dispensing System pod,
a single AN/AAQ-28(V) Litening targeting pod or AGM-45 Shrike anti-radar missiles
2x launch rails for defensive AIM-9 Sidewinder AAMs on the outer pylons
The kit and its assembly:
This what-if project had been lingering for a long time in the back of my mind, and I shoved it a side for years because of the model’s sheer size that eats up a lot of display space – even though I had the hardware already stashed away, collecting dust. While the build was rather inspired by its livery (see below) I wondered why the Vigilante, an elegant and impressive aircraft, had not been adapted to the ECM role? The concept of a supersonic penetrator/protector aircraft was realized by the USAF with the EF-111A Raven, but in the Vigilante’s time frame, the Vietnam War, esp. its end phase, an escort for fast USN attack aircraft might have made sense, so that I tried to mate the RA-5C with contemporary ECM technology and typical details – and the result became the fictional EA-5D.
With this idea the model became only a conversion of a basic airframe, not a spectacular kitbashing. Since I knew the Hasegawa RA-5C and its underwhelming quality/detail, I settled for the Trumpeter kit – a MUCH better but also a bit über-complicated offering. It is, however, better in any respect, even though you can ask why the cockpit has to consist of no less than thirty (!) parts (including seats and dashboard films), and the pylons as well as even the thin stabilizers and the fin have to consist of halves? One can also wonder why the kit comes with four(!) free-fall nukes but none of the RA-5C’s typical 400 gallon drop tanks? The kit features the type’s underwing flare dispensers, though. If there is something to criticize it’s the lack of air intake ducts – behind the wedge-shaped intakes and their ramps there is nothing inside the fuselage. Since I did not want to put too much effort into that flaw I simple blocked sight into the model’s body with a bulkhead made from black foamed styrene.
Everything goes together quite well, except for the fuselage halves which appear somewhat warped, and the rather massive plastic makes work easy. Despite this splendor of material, the sandwich leading and trailing edges are surprisingly thin and look pretty good.
While the RA-5C was at its core built OOB there were – naturally – some external mods to convey its ECM role. Most obvious detail is the fin top fairing, procured from a KiTech EA-6B, a shabby copy of the Hasegawa kit. This also provided the ECM pods and the pair of voluminous drop tanks.
The retrofitted Sidewinder launch rails on the outer pylons came from an Emhar FJ-4B, the then-state-of-the-art all-aspect AIM-9Ls came from a Hasegawa F-4 kit. To emphasize its electronic mission I added some antenna fairings around the hull. Beyond the fin pod, the EA-5D received sensor fairings along the flanks, inspired by the USAF F-105Gs’arrangement along the bomb bay, a shallow dorsal bulge behind the cockpits and some blister and blade antennae all around the hull.
The large ventral fairing that replaced the RA-5C’s “camera canoe” was scratched from a drop tank half, from a chunky Kangnam MiG-31, in an attempt to create something that the reminds of the EF-111’s arrangement. A ventral adapter for a display holder was integrated into the hull, too, for in-flight scenes.
A pair of long stabilizer fins was added under the rear fuselage, too, because I think that the large tail fin pod could somewhat hamper directional stability… The consist of rotor blades from a Matchbox SA.360 Dauphin helicopter.
The Vigilante’s tail cone, the former fairing for the linear bomb bay between the engines, was also heavily modified, with a thimble-shaped radome and a separate fairing for an internal chaff dispenser underneath, for a different look. To make the model look a bit more lively, esp. in its all-grey low-viz livery (see below) I mounted the flaps (all six are separate elements, and the inner pairs consist of lower and upper halves, too!) in lowered position.
Painting and markings:
The original reason to build this whiffy Vigilante was to see how the sleek and elegant aircraft would look in early USN low-viz colors! With this idea in mind the scheme was improvised and very simple: FS 36320 on the upper surfaces and FS 36375 underneath (Humbrol 128 and 127, respectively), on the flanks (with a relatively high waterline) and the fin. A slightly darker blue grey (FS 35237, Humbrol 145) was used for an anti-glare panel in front of the windshield. Most di-electric panels and the nose radome were painted in brownish light grey (RAL 7032, Revell 75), for low contrast but a significantly different color.
Inside, the landing gear as well as the air intakes were painted gloss white, the cockpit was painted in neutral grey (FS 36231) with dark grey ejection seats. The latter appears a bit tone-in-tone with the all-grey outside, but that was apparently the A-5’s interior design in real life.
To add some variety to the grey livery I painted the ordnance in “old” USN colors: the drop tanks became all-white and the ECM pods also received a white base. The AIM-9Ls on the extra launch rails (also painted white) received blue bodies as training missiles, with black seeker heads and white tail fins.
The wings’ leading edges (bare steel?) were masked and then painted with Revell 91 (iron metallic).
The whole model received a washing with thinned black ink to emphasize the many recessed rivets and panel lines, and then I added panel counter shading with lighter basic tones, also trying to create a slightly worn/weathered and not-so-uniform finish on the large grey surfaces, which underline the Vigilante’s elegant lines but also look quite boring, due to the sheer size/area, esp. from above.
The low-viz markings were improvised and puzzled together from various sources. The Red Stars on the fin were inspired by real-world aggressor markings, AFAIK some A-7Ls, EA-3Bs and A-4Fs carried such decorations, even paired with large bort numbers on the nose.
To improve the worn/grimy look I also treated the model’s surfaces with grinded graphite – only lightly, but I wanted to make the large grey areas to look even more diverse than just with the initial paint effects.
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Osmanthus fragrans Lour., 1790
This name is accepted. 10/06, 2021.
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Family: Oleaceae (APG IV)
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Authors:
João de Loureiro
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Published In:
Flora Cochinchinensis 1: 29. 1790. (Fl. Cochinch.) Name publication detailView in BotanicusView in Biodiversity Heritage Library
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Basionym:
Olea fragrans Thunb., Fl. Jap. (Thunberg) 18, t. 2 (1784).
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Synonyms:
Olea fragrans Thunb., Fl. Jap. (Thunberg) 18, t. 2 (1784).
Olea ovalis Miq., Journ. Bot. Neerl. i. (1861) 111.
Osmanthus longibracteatus H.T.Chang, Acta Sci. Nat. Univ. Sunyatseni 1982(2): 5 (1982) (1982).
Osmanthus macrocarpus P.Y.Pai, Acta Bot. Yunnan. 1(1): 153 (1979).
-------------------------------------------
Accepted By:
Flora of China Editorial Committee. 1996. Flora of China (Myrsinaceae through Loganiaceae). 15: 1–387. In C. Y. Wu, P. H. Raven & D. Y. Hong (eds.) Fl. China. Science Press & Missouri Botanical Garden Press, Beijing & St. Louis.
Nasir, E. & S. I. Ali (eds). 1980-2005. Fl. Pakistan Univ. of Karachi, Karachi.
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SONY NEX-5R
Canon New FD Macro 50mm F3.5 (Product Year : 1979)
BOEING B-17G-95-DL 44-83868/77233/N5237V
Jul 45 Built by Douglas Aircraft Corporation at Long Beach, California with
manufacturers' serial 32509, as part of the last block of B-17Gs built by
Douglas, `868 being the 17th from last of the block, part of contract
No.AC-1862.
04 Jul 45 First Flight - 1¼-hour test flight by Douglas test pilot Wally Tower.
05 Jul 45 50-minute test flight by Tower since the previous flight had been less than
the statutory 1½ hours.
06 Jul 45 Accepted at factory by USAAF as 44-83868.
08 Jul 45 Departed Long Beach en route to Syracuse Army Air Base, NY, via
Chanute Field IL - arrived 09 Jul.
14 Jul 45 Transferred from USAAF supply pool to US Navy as Bu No.77233. With
the advent of the Cadillac II programme (land-based long-range Airborne
Early Warning, command and control system) the USAAF set aside 20
brand new Douglas built B-17Gs serialled between 44-83855 and 44-
83884, including 44-83868, forming the nucleus of the US Navy radar
equipped PB-IW programme as US Navy serials 77225 to 77244. The
aircraft were transferred to the US Navy at Johnsville, Pennsylvania. See
Article - `The Navy and Coast Guard PB-1; A Summation. S A
Thompson, AAHS Journal Spring 1995. The US Navy obtained a total of
79 B-17s from various sources 1945-50, 21 as PB-IWs and 28 purely for
spares. On this date the aircraft left Syracuse Air Base for NAS
Johnsonville, a crew having been requested three days earlier.
Upon transfer 44-83868 and the other aircraft were ferried to the Naval
Aircraft Modification Unit (NAMU) at NAS Johnsville for conversion, the
major change being the installation of AN/APS-20 search radar in a
radome fitted below the bomb bay. Antennae were added to the fuselage.
Armament was usually deleted. Early PB-IWs flew in natural metal, later
changed to overall gloss sea blue with white codes and lettering. PB-IWs
entered Navy service for anti-submarine patrol and maritime
reconnaissance duties in Spring 1946.
26 Jul 45 Struck off charge by USAAF?
Aug 45- 44-83868 assigned to NAMU at Johnsville.
Mar 47
Apr 47-Mar 48 Air Test and Evaluation Squadron No.4 (VX-4), at NAS Quonset Point,2
Rhode Island on the eastern coast of the USA.
Apr 48 Assigned to Air Early Warning Squadron No.1 (VPW-1), Ream Field, San
Ysidro, near San Diego, California, as one of four VX4 Pb1-Ws assigned
to the unit. VPW-1 was the Navy’s first dedicated land based AEW
Squadron, with an authorised strength of six aircraft. Operated in support
of the Pacific Fleet. Due to limited facilities and short runways at Ream
Field, the Squadron moved to nearby NAAS Miramar for operations,
although Ream Field remained its assigned home base.
08 Sep 49- Under overhaul at Naval Air Material Centre (NAMC) Norfolk,
18 Jul 50 Virginia.
21 Jul 50 To VX-4, Patuxent River, Maryland. Carried squadron code ‘XD -5’ on
tail. Generally operated in support of the U.S. Atlantic Fleet.
May-Oct 52 Assigned to Airborne Early Warning Squadron 2 (VW-2) at NAS
Patuxent River, including August-Oct 52 detachment to VW-2
Detachment 1 at Gardamoen, Norway. The former VX-4 had disbanded in
June 1952 and reformed at the same base as VW-2 on 18 Jul 52, still
operating in support of the Atlantic fleet. It provided Airborne Early
Warning, scouting, weather reconnaissance and electronic
countermeasures support.
14 Oct 52- Under overhaul at NAMC Norfolk, Virginia.
19 May 53
03 Jun 53- To VW-2, Patuxent River. The unit retired its last PB1-W in March 1955,
Nov 54 replacing them with PO1-W Constellations.
08 Dec 54- Under overhaul at NAS Norfolk. During US Navy service carried
codes XD-2 and XD-24. Overhaul period ended May 1955.
26 May 55 Withdrawn and stored at NAF Litchfield Park, 20 miles west of Phoenix,
Arizona (where RAFM PBY-6A `L866' was also stored 1953-1957) US
Navy PB-IWs were the last front line US Military B-17s and were replaced
in 1955 by Lockheed WV-2 Constellation Warning Star aircraft.
10 Jul 56 Struck off US Navy charge along with the other remaining 15 US Navy B-
17s at Litchfield Park. (of these 16 aircraft, three survive today). The 16
PB-IWs were sold in three groups. At this time 77233 had logged 3,484
flying hours.
02 Dec 57 77233 was part of the third and final batch of thirteen PB-IWs sold, in this
case to the American Pressed Steel Corporation of Dallas, Texas for
$8,333.33 and given a registration block between N6460D and N6471D,
77233 being allotted N6466D, but this was not taken up - the company
also had a block of registrations between N5225V and N5237V, and
77233 became N5237V on 08 March 1958 when this block was used in
preference.
1958 Twelve of the 13 PB-IW aircraft were ferried from NAF Litchfield Park to
Dallas - Love Field and parked near the Dallas Aero Service ramp on the
north side of the airport and were gradually sold off as civil transports in
South America (6 aircraft) and a US fire bombers (3 aircraft). See article3
and photo of 77233 at Love Field c.1960 carrying basic US Navy colours
with white `2' and `Hell Wagon' Nose Art on starboard nose, and crude
white painted civil registration - AAHS Journal Summer 1964 p.141;
Flypast September 2004 p.44 and 46. Around this time local rumours had
it that these aircraft were earmarked for Cuban revolutionary Fidel Castro
in his attempt to overthrow the Batista regime, but when crews arrived to
fly them to Cuba they were prevented by Federal agents. American
Compressed Steel Corporation was later linked with CIA efforts to
smuggle surplus military aircraft to African and South American countries
so perhaps the rumour is not that farfetched. Most of the Love Field PBIWs quickly became derelict until rescued by civil operators in the 1960s.
Two flew to England in 1961 of the filming of `The War Lover' and were
scrapped there in 1962 after filming was completed.
26 Feb 60 Sold to Ashland Corporation of Tucson, Arizona.
07 Jul 60 Sold to Marson Equipment and Salvage Company, also of Tucson, but
remained at Love Field.
27 Sep 61 Sold to Aero Union of Anderson, California along with seven other B-17s
and restored to airworthy condition, despite being sunk up to the axles in
the ground.
c. Nov 61 Ferried to California, still in basic USN markings and colour scheme, with
‘XD’ code on fin.
28 Dec 61 Sold to Calvin Butler of Butler Aircraft Co, Redmond Oregon as Tanker
E15 in United States Forestry Service region 6 (Oregon and Washington
states). Fitted with a 2,200-gallon four-door tank installed for fire
bombing work to drop retardant 24 May 1962. See log books - airframes,
engines and propellers for 1962-83 period. DoRIS Ref.B3249. See also
article by Cpl Butler in Correspondence Files, entry 82.
21 Aug 62 Spray booms installed for aerial spraying.
Transferred through several of Butler’s companies, including the Butler
Rental Company (01 Mar 63); Butler Aircraft Company (29 Dec 1965);
Calvin Butler (29 Dec 1966); Butler Aircraft 06 May 1970, still tailmarked as tanker 15 in May 1971.
27 Jul 67 Accident at Carson, Washington – at 16.30hrs collided with trees whilst
pulling up from run during fire control flight, due to restricted vision
causing substantial damage. This was a fire retardant drop on Gifford
Pinchot National Forest, and visibility was greatly reduced by smoke.
27 Sep 75 Photographed operating from U.S. Forest Service Goleta Air Tanker Base,
Santa Barbara, California whilst being used to fight the Rattlesnake
Canyon fire in Los Padres National Forest. Colour scheme was overall
natural metal; chin turret removed and faired over; nose Plexiglass and tail
gunner’s windows overpainted silver; borate tank fitted into bomb bay and
extending slightly below it. Tail number ‘65’, horizontal tail surface, rear4
fuselage band and nacelle bands all faded Dayglo. See IPMS/USA Update
Vol.12 No.3 P.62.
N5237V operated regularly until 1981, as tanker 65 from Visalia,
California when DC-7s replaced the two B-17s in the Butler Aviation
Fleet. Usually dropped a phos-chek or fire-trol water mix fire retardant,
dyed for visibility on the ground. Colour photos as Tanker 65; Flypast
September 2004 p.49 and Flypast May 2009 p.70 (at Hemet, 1980).
1982-3 Retired, traded to TBM inc, and restored to military configuration by
TBM Inc. team led by engineer Ken Stubbs at Sequoia Field. Given
markings of 332nd Bombardment Squadron, 94th BG (H), 3rd Air
Division, USAAF 8th Air Force, England, 1945. Received bomb bay
doors, a new Plexiglas nose, and fibreglass replica turrets.
Aircraft donated to RAFM by US Air Force Museum who had acquired
the aircraft, in appreciation of a Vulcan donated by the RAF. Actual
restoration costs funded by RAFM. Ferry Flight arranged from California
to UK, piloted by Air Cdr Ron Dick, then Air Attache at the British
Embassy, Washington, Ken Stubbs of TBM Inc. as 2nd Pilot/Engineer and
Flt Lt Dave Fox of No.10 Squadron RAF as navigator. Photo of crew:
Aircraft Illustrated Dec 83 p.570.
Sep 83 At Sequoia Field, San Joaquin Valley, California, thence to Castle AFB for
repainting.
28 Sep 83 Post restoration test flight from Sequoia Field. Photo in USA as newly
restored; The Flying M February 1984 p.12.
03 Oct 83 Departed Fresno, California having previously been ferried from Sequoia.
Callsign ‘RAFAIR B17’ For account of delivery flight see Ron Dick’s
articles in Air Clues May 1984 and Jan/Feb 1985.
04 Oct 83 To Peterson AFB, Colorado Springs (including flypast at the nearby
USAF Academy).
05 Oct 83 To England AFB, Louisiana for refuelling.
06 Oct 83 To 8
th
AF HQ, Barksdale AFB, Louisiana.
07 Oct 83 To USAF Museum, Wright Patterson AFB, Ohio.
08 Oct 83 To Andrews AFB, Washington DC
11 Oct 83 To Gander, Newfoundland.
12 Oct 83 To Lajes, Azores.
13 Oct 83 Arrived at RAF Brize Norton, Oxon. Touched down at 5.30pm at the end
of the final 1120 nautical miles leg from Lajes, completed in 7 hours 20
minutes having flown some 7000 miles in 50 flying hours since leaving
California. Photos: Aviation News 18 Nov-1 Dec 83 p.586; FlyPast Dec
83 p.3; Air Pictorial Dec 83 p.446; Aviation News December 2002 p.952.5
25 Oct 83 Made flypast (two passes) at RAFM Hendon whilst temporarily based at
RAF Honington.
27 Oct 83 Flypast over former East Anglia USAAF bases in company with Duxfordbased B-17 `Sally B' –
Article and photos: FlyPast Jan 84 p.16-67; Aviation News 30 Dec 83 - 12
Jan 84 p.681; Sally B News Issue 37 Summer 2000. Colour photo at
Duxford; 8
th
Air Force (Flypast Special 2002) p.71
07 Nov 83 Final flight to Stansted Airport, Essex for dismantling by Civilian
contractor, J R Consultants. Again accompanied by Sally B. Photos:
Flypast Jan 84 p.17; Flypast May 2001 p.91. Engines exchanged with
higher hour examples from Sally B. Total flying hours 5,724.
08-9 Dec 83 Moved by road to RAFM Hendon and reassembled for display in the
Bomber Command Hall, the engines being fitted 21 Dec 83.
Jan 84 Placed on public display. Remains displayed in Bomber Command Hall at
present.
17 Apr 84 Official handover ceremony at RAFM - General William P Acker, Cdr of
US 3rd Air Force, handed the B-17 over to MRAF Sir Michael Beetham,
Chairman of the RAFM's board of Trustees, and received a cheque for
£35,000 from the Boeing Company to pay for restoration costs. Photo:
Air Pictorial Jul 84 p.272.
23 Nov 93 Registration N5237V cancelled by FAA-recorded in error as ‘destroyed’
Sources: USAAF/USAF -Individual Aircraft Record Cards, USAF Historical Research
Agency; Army Air Force Installations Directory = Continental United States,
Headquarters, Army Air Forces, Washington DC, 1 August 1945.
TEXT; ANDREW SIMPSON
ROYAL AIR FORCE MUSEUM 2009
St. Kitts Marriott Resort and Royal St. Kitts Casino, 858 Frigate Bay Road, St. Kitts
Canadian Vic De Zen turned a small Woodbridge, Ontario plastics company into a worldwide empire in the 1990's known as Royal Group Technologies Ltd. He built it up over the course of 30 years into a publicly traded company with about $2 billion in annual sales and 9,000 employees around the world. While growing the plastics company Vic De Zen met another Toronto developer, Mr. Archie Zuliani, who owned a small hotel on the island of St. Kitts. Zuliani needed a source for building supplies on St. Kitts and on De Zen's first trip to St Kitts the two hit it off and immediately started plans for a resort project featuring Royal Group's products and also a retirement villa for De Zen and his family. According to Zuliani, De Zen wanted the project to be built entirely of plastics! In 1996 a joint venture agreement was signed between Vic De Zen and Archie Zuliani for a $50 million development including hotel, conference center, golf course, casino and an internet gambling operation. In short order the project costs rose to $120 million. Within a year Zuliana became uncomfortable with De Zen's ambitious project and he was happy to accept a $4 million buyout from De Zen in 1998. Mr. De Zen and his brother in law, Fortunato Bordin, who used to work at Royal Group, borrowed $114-million from Scotiabank between 1996 and 2004 to fund construction of the Caribbean resort which when built out cost upwards of $330 million.
On November 3, 2000 a signing ceremony was held involving St Kitts Prime Minister Denzil Douglas, Mr. Vincent Morton, Chairman of the Frigate Bay Development Corporation and Mr. Vic De Zen. The announcement stated that the world class resort was being built by Technologies Limited of Canada. Denzil Douglas was the longest-serving Prime Minister of the Federation of St. Kitts & Nevis, having held the position between 1995 and 2015. He led the Saint Kitts and Nevis Labour Party. Douglas transformed his country’s formerly sugar-based economy into a service-oriented one driven by tourism, offshore medical education, small farm agriculture and the manufacture of electronic components. Prime Minister Douglas succeeded in establishing St. Kitts and Nevis as a tourist destination, giving as evidence his promoting of De Zen's 600-room Marriott hotel project.
Royal Group Technologies growth allowed De Zen vast liberties in pursuing side-bar projects and the doling out bonuses to family and friends. The line between Royal Group Business and De Zen's personal business became a complete blur. De Zen owned over 80% of the shareholders votes. With Zuliana bought out De Zen took the St Kitts project to new heights. He brought in his brother, Angelo De Zen, to head up the construction and Joey Cecchini was in charge of the design build of the Royal St. Kitts Beach Resort & Casino. The architect was Claudio Rabaglino from Toronto. According to the Toronto Mail and Globe "the resort became so important to De Zen that he turned over one of Royal Group's Boardroom - dubbed the war room - to the project. As construction progressed, 16 contractors were involved and about 3,000 shipments of products were made from Toronto. By 2000, roughly 700 workers were on site, some of them connected to Royal Group."
Marriott International announced a soft opening of their 471-room resort, St. Kitts Marriott Royal Beach Resort & Spa, on February 22, 2003. It is the tenth property in Marriott and Renaissance Offshore Resorts’ portfolio. John Toti was the resort's opening General Manager. Marriott said the resort is owned by Royal St. Kitts Beach Resort Ltd. Marriott's opening announcement said the resort’s five-story main building has 237 guestrooms. Between the main building and the beach, a series of three-story garden houses, surround the swimming pools, house an additional 234 rooms. Guestrooms are oversized and well-appointed with most including large, private balconies. Each bathroom of the houses will have a whirlpool bath.
For dining and entertainment, the St. Kitts Marriott Royal Beach Resort has six restaurants, two bars and a disco: La Cucina, an Italian restaurant; Royal Grill Steakhouse, offering outdoor seating; BLU, a seafood restaurant; Bohemia Beach Bar & Grill; Calypso, a family style restaurant, Golf Club House Restaurant; Lobby Bar; Keys, a cigar and rum bar; and Tigers, a disco. Recreational amenities include a 15,000 square foot spa, three swimming pools, tennis courts, retail shopping, Kids Club and a 35,000 square foot casino. A newly-designed 18-hole golf course, operated by Marriott Golf. For conferences and social events, the St. Kitts Marriott Royal Beach Resort & Spa has 12,000 square feet of flexible meeting space, including a 7,100 square foot ballroom that is divisible into three sections; meeting rooms offering 5,000 square feet of space; and a board room and terraces for pre-function receptions and events.
In hindsight Vic De Zen gained a Caribbean luxury resort but lost his billion dollar company. In February 2004 the St Kitts development became the subject of an extensive Ontario Securities Commission and Royal Canadian Mounted Police criminal probe into whether Mr. De Zen used Royal Group money or assets on a private development project. It seems the Royal Group shareholders new virtually nothing about the massive resort project on St Kitts! Vic De Zen was ousted as board chairperson of Royal Group in 2004 after an internal investigation. Two years later, the company was sold to United States-based Georgia Gulf Corp. for $1.7 billion. The RCMP (Royal Canadian Mounted Police) charged De Zen and other former executives with defrauding the company of more than $29 million.
The trial respecting the allegations made against Mr. De Zen and others commenced in April 2010. On December 10, 2010, at the conclusion of the five-month trial, the trial judge acquitted the defendants of the two charges they faced. The trial judge found overwhelming evidence supporting the defense that no fraud, no deceit, no dishonesty and no concealment had taken place. Indeed, the judge indicated that it would be a "travesty of justice" to wait even one day before pronouncing the verdict of not guilty.
Mr. De Zen formed a new company, ZZen Group, which includes the Marriott beach resort that has become the Caribbean island’s largest employer. When Mr. De Zen travels to ZZen’s resort in St. Kitts – his favorite way to relax is to work on small repairs. Joseph Sgro, an assistant to De Zen says he actually has a tool belt when he is at the resort … walking around the resort grounds and he fixes things and talks to the landscapers.
Georgia Gulf Corporation, a large PVC raw-material manufacturer, completed its acquisition of Royal Group on October 3, 2006 for $1.6 billion.
***********
Vic De Zen and his partners Fortunato Bordin and Domenic D’Amico have supported the people of St Kitts and Nevis since their first agreement in 1997 to build the Marriott Resort. This first initiative produced strong economic and social growth within the Federation of St. Kitts & Nevis. Vic De Zen's group continues with investments that have created the following St. Kitts businesses and organizations which collectively employ more than 1,000 persons in the Federation:
*St. Kitts Marriott Resort;
*Marriott Vacation Club;
*Marriott Residences;
*Royal Beach Development Group;
*Royal Beach Casino;
*Royal St. Kitts Golf Club;
*Royal Utilities Limited
***********
The St. Kitts Marriott has had 4 General Managers.
Jacques Hamou, General Manager, ( 2012 - ) St. Kitts Marriott Resort & Royal Beach Casino appointed Jacques Hamou as General Manager in February, 2012. Hamou’s career in the hospitality industry spans 30 years. He joins the property from Montreal where he served as general manager for the Montreal Marriott Chateau Champlain for thirteen years. Previously, Hamou was at Fortis Hospitality Corporation in Sydney, Nova Scotia, where he held the position of director of operations for Delta Sydney, Holiday Inn Sydney and the Sydney Inn.
Flor Van Der Vaart, General Manager (2008 - 2011) - Flor van der Vaart was appointed General Manager of St. Kitts Marriott Beach Resort on July 6, 2008. Flor began his career with Marriott in 2004 as the Resident Manager of the Aruba Marriott Resort & Stellaris Casino. Prior to joining the Aruba Marriott Resort, Flor was the Operations Manager at the Hyatt Dorado Beach Resort & Country Club in Puerto Rico. Van der Vaart received his Master’s Degree in Business Administration from The University of Phoenix. He received his Bachelor’s Degree from The University of The Hague – Haagshe Hogeschool in Holland.
George Landa, General Manager (2006 - 2008) - St Kitts Marriott Resort & the Royal Beach Casino appointed Cuban-born George Landa as General Manager in April 2006. Most recently he was general manager at the Curacao Marriott Beach Resort & Emerald Casino from 2003-2006. Previously he also served as General Manager of the Intercontinental Hotel in Valencia, Venezuela.
John Toti, Opening General Manager ( 2002 - 2006 ) John Toti was named general manager, responsible for overseeing all aspects of operations at the new St. Kitts Marriott Resort. Most recently, Mr. Toti was the general manager at the Guatemala City Marriott. During his 25-year career with Marriott, Mr. Toti held positions in various aspects of hotel operations. In the food and beverage departments, he served as executive chef for Marriott Hotels in the Orlando World Center, Panama City and Puerto Vallarta, and was director of food and beverage at the Marriott Plaza Hotel, Buenos Aires, Argentina. Mr. Toti later went on to work in the operations segment, becoming area director of operations for Marriott's Caribbean region and assisting on short and long-term projects for resorts in St. Thomas, Jamaica, Caracas & Costa Rica. He served as director of operations at the Guatemala and Lima Marriott Hotels as well. Mr. Toti was also director of groups and conventions at the Marriott in Puerto Vallarta. Toti is now retired and lives in Naples, Florida.
Wayne Michaelson is the current Executive Chef, (2015 - ) - Executive Chef Wayne Michaelson, previously from the Macon (Georgia) Marriott City Center, is in charge of overseeing daily operations of the resort’s eight onsite restaurants as well as catering for special events. Before his previous job in Macon, where he supervised seven kitchens, a catering facility for 2,500 people, Chef Michaelson owned and operated his own restaurant for a decade. After graduating from the Culinary Institute of America, Chef Michaelson began his career in hospitality at Omni Hotels & Resorts in 1984 in Alabama as an Executive Chef. He then moved to Puerto Rico in 1986 where he worked for prominent hotels such as the Caribe Hilton Hotel & Casino, the Hyatt Regency Cerromar Resort, the Hyatt Dorado Beach Resort & Golf Club, and the El San Juan Hotel & Casino, a Waldorf Astoria Collection hotel.
Arun Maharajh is the Vice President Operations at the resort's Royal Beach Casino. Maharajh started at the casino in 2005 as the Financial Controller. Previously he was a business analyst at the Ontario (Canada) Lottery and Gaming Corporation.
Compiled by Dick Johnson
February, 2016
Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
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