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Sunrise at Putrajaya Dam, affectionately called by my fellow photographers as "Butterfly Dam" due to the unique twin arch at the start of the dam.
Single exposure, part of 300 timelapse sequence images.
D600 | Samyang 14mm
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Smiling Couple Relaxing Together on Couchher on white couch, with woman reclining with her head in the man's lap. Horizontal format.
Strobist: 2 Adorama AC master/slave flashes bounced off a white ceiling from the right side of the frame, a third off the ceiling from the left. All flashes were wired for triggering.
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Pondicherry (/pɒndᵻˈtʃɛri/ or /pɒndᵻˈʃɛri/) or Puducherry is a city, an urban agglomeration and a municipality in Puducherry district in the Indian union territory of Puducherry. It is affectionately known as Pondy, and has been officially known by the alternative name Puducherry since 2006. Pondicherry is the regional capital and largest city in the territory.
HISTORY
The history of the City of Pondicherry is recorded only after the arrival of Dutch, Portuguese, British and French colonialists. By contrast, nearby places such as Arikamedu, Ariyankuppam, Kakayanthoppe, Villianur and Bahur, which were annexed by the French East India Company over a period of time and which became the Union Territory of Pondicherry after Independence, have recorded history predating the colonial period.
A marketplace named Poduke or Poduca is recorded as a Roman trading destination from the mid 1st century. The area was part of the Pallava Kingdom of Kanchipuram in the 4th century. The Cholas of Thanjavur held it from the 10th to 13th centuries, only to be replaced by the Pandya Kingdom in the 13th century. The Vijayanagar Empire took control of almost all the South of India in the 14th century and maintained control until 1638 when they were supplanted by the Sultan of Bijapur. The French acquired Puducherry in 1674 and held it, with an occasional interruption by the British or Dutch, until 1954 (de jure 1956), when it was incorporated into the Indian Union along with the rest of French India.
On 18 October 1954 in a general election involving 178 people in Pondicherry Municipal and Commune Panchayat, 170 people were in favor of independence and eight people voted against. On 1 November 1954, Puducherry became part of the union.
However, the formal agreement was signed on 16 August, which is the date celebrated as Independence Day in Puducherry; following the demands of French India, Viduthalai Kaala Makkal Iyyakkam to their current Chief Minister of Puducherry. So 1 November was declared as the Independence Day of Pondicherry and 16 August as the Republic Day.
TOPOGRAPHY
The topography of Pondicherry is the same as that of coastal Tamil Nadu. Pondicherry's average elevation is at sea level, and a number of sea inlets, referred to as "backwaters" can be found.
Pondicherry experiences coastal erosion. The city is protected against the sea by a 2-kilometres long seawall, first completed by the French in 1735, which reaches a height of 27 feet above sea level. A weather-beaten cement plaque with the year 1952 is still visible along a section of the seawall. The seawall is protected from the direct onslaught of waves by rows of granite boulders which are reinforced every year to stop erosion. Whenever gaps appear or the stones sink into the sand, the Government adds more boulders to keep it strong.
TOWN STRUCTURE
Pondicherry city consists of 42 wards. Wards 1-10 are located in north of the city. Wards 11-19 are located in Boulevard Town and remaining wards are located in the southwest of the downtown.
ECONOMY
In 2012, the Ministry of Power inaugurated the Smart Grid project in Puducherry.
Farming around Pondicherry include crops such as rice, pulses, sugarcane, coconuts, and cotton.
CLIMATE
The climate of Pondicherry is classified by Köppen-Geiger system as tropical wet and dry (As), similar to that of coastal Tamil Nadu. Summer lasts from April to early June, when maximum temperatures frequently hit the 41 °C mark. The average maximum temperature is 36 °C. Minimum temperatures are in the order of 28–32 °C. This is followed by a period of high humidity and occasional thundershowers from June till September.
The northeast monsoon sets in during the middle of October, and Pondicherry gets the bulk of its annual rainfall during the period from October to December. The annual average rainfall is 1.240 mm. Winters are warm, with highs of 30 °C and lows often dipping to around 18–20 °C.
DEMOGRAPGICS
At the 2011 India census, Pondicherry had a population of 675,000. Males constitute 50% of the population and females 50%. Pondicherry has an average literacy rate of 76%, higher than the national average of 59.5%: male literacy is 82%, and female literacy is 71%. In Pondicherry, 11% of the population is under 6 years of age.
The majority of Pondicherrians speak Tamil, Telugu, or Malayalam. There is a community of French people in Pondicherry and a number of French institutions such as a consulate, the French Institute, and L'Alliance Française.
There is also a sizable community of Indians from other states of India, notably West Bengal, Gujarat and Odisha.
Tamil and French are the official languages of Pondicherry.
TRANSPORT
Pondicherry is connected to Chennai via the East Coast Road through Mahabalipuram. The Pondicherry Road Transport Corporation runs buses within the city. The Tamil Nadu State Transport Corporation operates Volvo air-conditioned services from Chennai to Pondicherry. There are daily bus services from several main stops from Chennai.
From 14 April, as PM N.Modi announces the city to be a Smart City - Pondicherry is now connected by Air India with an ATR aircraft service 6 times a week except Wednesday, its an afternoon service departing from Bangalore returning by evening to Bangalore.
Pondicherry is connected by train to all metros: Chennai, Delhi, Howrah, and Mumbai, as well as other important cities such as Kanyakumari, Pune, Bhubaneshwar, Bangalore and Mangalore. Puducherry Airport has scheduled flights to Bangalore, as well as charter flights and operations of the local flying training school.
TOURISM
Pondicherry is a popular tourist destination in South India. The city has many colonial buildings, churches, temples, and statues which, combined with the systematic town planning and planned French style avenues, still preserve much of the colonial ambiance.
The most popular tourist destinations are the four beaches in Pondicherry, which are Promenade Beach (also known locally as the Rocky Beach), Beach, The Auroville Beach and Serenity Beach. Sri Aurobindo Ashram, located on rue de la Marine, is one of the most well known and wealthiest ashrams in India. Auroville (City of Dawn) is an "experimental" township located 8 km north-west of Pondicherry. It is meant to be a universal town where men and women of all countries are able to live in peace and progressive harmony, above all creeds, all politics and all nationalities.
There are a number of old and large churches in Pondicherry, most of which were built in the 18th and 19th centuries. A number of heritage buildings and monuments are present around the Promenade Beach, such as the Children's Park & Dupleix Statue, Gandhi statue, Nehru Statue, Le Café, French War Memorial, 19th Century Light House, Bharathi Park, Governors Palace, Romain Rolland Library, Legislative Assembly, Pondicherry Museum and the French Institute of Pondicherry at Saint-Louis Street.
Puducherry is also popular for its eateries that cover a wide variety of cuisines ranging from French, Indian and Italian to Mexican, Thai and Chinese. Some restaurants also serve a unique Indo-French cuisine that gives tourists a taste of Puducherry's colonial influences. Most popular eateries include Baker's Street, The White Town Cafe, Zuka, Carte Blanche and La Maison Rose.
Puducherry Botanical Gardens is located south of the New Bus Stand. Chunnambar Backwater resort is situated 8 km from Pondicherry, along the Cuddalore Main Road. This tropical resort is flanked by a quiet-flowing creek on one side. Boating and tree house are very popular.
Arulmigu Manakula Vinayagar Devasthanam on Manakula Vinayagar Street is a famous Hindu temple, which houses Lord Ganesha. Sri Manakula Vinayagar Temple was in existence before the French came and settled in Pondicherry i.e. before 1666. According to Sasthra, Lord GANESHA is named in 16 types based on his various forms, out of which this god facing the east coast near the Bay of Bengal was named as Bhuvaneshar Ganapathy, now called as Manakula Vinayagar. In Tamil, 'Manal' means sand and 'Kulam' means pond near the sea. Earlier, there was full of sand around the pond. So, the people called the god as Manal Kulathu Vinayagar [means God near the pond of sand]. Later, it was named as Manakula Vinayagar.
Thirukaameeswarar Temple is one of the ancient temples located in a rural town called Villianur (the ancient name is Vilvanallur, meaning "vilva marangal niraindha nalla vur"), which is located about 10 km away (towards Villupuram) from Pondicherry town. This temple is renowned as Periya Koil "Big Temple". The prime god is Lord Shiva and the prime goddess is Goddess Kokilambigai. In addition, there are also other Hindu gods such as Murugan, Vinayagar, Thakshanamoorthy, Perumal, Bhramah, Chandikeshwarar, Natarajar, Navagrahah, and 63 Naayanmaars. The pioneers[clarification needed] in this temple say that the age of this temple is about 1000+ years. It is thought to have been built by one of the Chola kings. There is also a huge "temple pond". The "Ther Thiruvizha" (Car Festival) is celebrated at this temple.
Apart from so many sight seeing places for the tourists, there are a number of various bakeries and restaurants that cater to the Europeans taste buds. For others there are many Indian, Continental, Chinese and fast food restaurants to choose from.
WIKIPEDIA
Affectionately referred to as the ‘Downton of the North’, Gawthorpe Hall was redesigned in the 1850s by Sir Charles Barry, designer of the Houses of Parliament and the ‘real’ Downton Abbey, Highclere Castle.
The Avro Canada CF-100 Canuck (affectionately known as the Clunk because of the noise made by the nose gear when retracting), was a Canadian jet fighter serving during the Cold War. It was the only Canadian-designed fighter to enter mass-production. It is not considered to be truly supersonic since it could not exceed the speed of sound in level flight.
In the early 1950s, Canada needed an interceptor able to patrol the vast areas of Canada's north and operate in all weather conditions. The two-seat fighter crewed by a pilot and navigator, was designed with two powerful engines and an advanced radar and fire control system housed in its nose that enabled it to fly in all-weather or night conditions. For its day, the CF-100 featured a short take-off run and high climb rate, making it well suited to its role as an interceptor.
In September 1950, the RCAF ordered 124 Mk 3s; the first of these entered RCAF service in 1953, armed with eight .50-calibre guns. The definitive version, the rocket-armed Mk 4A, housed the much larger APG-40 radar with wingtip pods each containing up to 30 Mighty Mouse FFAR (folding fin aerial rockets) in addition to the guns. The last 54 of an order for the Mk 3 were changed into the Mk 4 in 1954, making a total of 510 Mk 4s.
The aircraft operated under the US/Canadian North American Air Defense Command (NORAD) to protect North American airspace from Soviet intruders. Additionally, as part of NATO, four squadrons were based in Europe with 1 Air Division from 1956 to 1962, and were for some time the only NATO fighters capable of operating in zero visibility and poor weather conditions. Canucks flying at home retained natural metal finish, but those flying overseas were given a British-style disruptive camouflage scheme - dark sea gray and green on top, light sea gray on the bottom as seen in the photo.
53 Canucks served with the Belgian Air Force. Although originally designed for only 2,000 hours' flight life, it was found that the Canuck's airframe could serve for over 20,000 hours before retirement. Consequently, though it was replaced in its front line role by the CF-101 Voodoo, the Canuck served with 414 Squadron of the Canadian Forces at CFB North Bay, Ontario, until 1981, in reconnaissance, training and EW roles. The above photo was taken at the Imperial War Museum's site at RAF Duxford in the summer of 1984.
(DSCN0081CockRockLaneCoORlandmarkflickr011916)
Some more delicate people say Rooster Rock, but nearly everyone snickers anyway.
I'm getting back to scanning some of my "vintage men" photos. All are from my collection -- Please don't copy or redistribute. Thanks!
On 30 April 1988 the World Exposition (known as Expo 88) was officially opened by Queen Elizabeth II. In her opening speech she stated:
‘All those who visit it will take away lasting and affectionate memories of the warm welcome extended by the people of Brisbane and Queensland. I say that with great confidence, because each time I come here I am made to feel truly welcome. I am told you like to call your state the Sunshine State – but I prefer to think of it by its original name – “Queen’s Land”.
Celebrating ‘Leisure in the age of technology’, there was an incredible range of pavilions, performances, parades, comedy and artwork on show. Guests could experience over 50 restaurants filled with flavours from around the globe. Hosted over six months, it drew more than 18 million people to the renewed South Bank parklands district. An average of 100,000 people a day entered the gates.
An influx of royalty, celebrities and international visitors came to Brisbane for the exhibition, but it was Queensland residents who attended the most often, purchasing 500,000 season tickets. Expo 88 provided something the city needed: an easy-to-access recreational facility with exciting things to do, see and experience. Brisbanites returned again and again to socialise and enjoy the festival atmosphere.
Find this collection of images from the Royal Visit in our catalogue: www.archivessearch.qld.gov.au/items/ITM436214
World Expositions (or Exhibitions) become increasingly popular after the 1851 Great Exhibition in London, but their frequency, and the standard of their facilities, was not regulated until after the 1928 Paris Convention on International Expositions. The Bureau International des Expositions (BIE) was established in 1931 to administer the Convention. Under BIE rules there are two types of international exposition: the Universal/Category A/General Exposition, and the International/Category B/Special Exposition. The former involves broad themes, and participants design their own pavilions from the ground up, based on the theme.
The International Exposition, which has a narrower theme, is much cheaper to host, and is usually limited to one branch of human endeavour. Participants rent prefabricated pavilions from the host country's committee. Brisbane's Expo 88 was an International Exposition, with the theme "Leisure in the Age of Technology". Most of the structures built on exposition sites are intended to be temporary, but some sites have become parks, incorporating surviving exposition elements, including the sites of Montreal 1967, Seville 1992, Taejon 1993, and Lisbon 1998. Some structures have gone on to become landmarks in their own right, such as the Royal Exhibition Building (Melbourne 1880), the Eiffel Tower (Paris 1889), and the Space Needle (Seattle 1962).
The first bid to bring an exposition to Brisbane in 1988 began with James Maccormick , the architect who had designed the Australian pavilions at Montreal 1967, Osaka 1970, and Spokane 1974. The Brisbane Chamber of Commerce was converted to the idea, and lobbied the Queensland State Government during 1977. However, the Queensland Government was worried about the cost of a Universal Exposition, and was preoccupied with its bid for the 1982 Commonwealth Games. A second Queensland bid was made in 1981. The Australian Bicentennial Authority (ABA), under John Reid, wanted an Universal Exposition in Australia as part of Bicentennial in 1988, and the Federal Government was prepared to fund half of the cost of an exposition in Melbourne or Sydney. However, when these states turned the offer down in January 1981, Reid approached the Queensland Government with a proposal for a cheaper International Exposition. In late 1981 the State Cabinet funded a study that identified South Brisbane as the preferred site. The State Cabinet approved the study on 5 November 1981, on the condition that the Federal Government share the capital costs, but Prime Minister Malcolm Fraser rejected this notion in December 1981.
Queensland made two more attempts in 1982 for an International Exposition. Frank Moore, Chairman of the Queensland Tourist and Travel Corporation (QTTC), believed that private enterprise could fund the exposition, and that it would benefit Queensland's tourism. Queensland's Premier Joh Bjelke-Petersen asked Prime Minister Fraser to get the BIE to keep a slot open for Brisbane in 1988. Fraser was willing to support this proposal, so long as there was no Federal financial commitment. However, Queensland private enterprise was not forthcoming, and Bjelke-Petersen withdrew the proposal in April 1982. November of 1982 witnessed a renewed bid by the State Government. The State would lend money to a statutory authority, which would be tasked with buying and developing the land, and managing the exposition. Brisbane's application was sent to the December 1982 meeting of the BIE in Paris, and was approved in June 1983.
The Brisbane Exposition and South Bank Redevelopment Authority (BESBRA) was established in February 1984 by an Act of the Queensland Parliament. BESBRA was soon referred to in the media as the Expo 88 Authority, or the Expo Authority. Sir Llewellyn Edwards, the Deputy Premier, was appointed as Chairman. In April 1984 the Expo 88 Authority's general manager, Bob Minnikin, claimed that Expo 88 would require $180 million to produce, including resumptions and development, and $90 million to run. It was hoped that gate takings and sponsorship would cover the running costs, and that the development cost would be recouped through selling off the site after Expo 88. Only 13 hectares of the Expo 88 site was private land, with the remainder of the 40 hectares belonging to either the State Government or the Brisbane City Council. Nonetheless, the last resumption did not occur until October 1984, as the owner of the heritage-listed residence 'Collins Place' fought a running legal battle with the Expo 88 Authority.
Grey and Stanley Streets were closed to traffic in July 1985, and demolition work began. Construction of the pavilions started in January 1986. The concept of the Expo 88 architects, Bligh Maccormick 88, included eight large shade-canopies, to protect the public from the Queensland sun. Landscaping began in March 1987, and the Monorail, which would circle the site on a 2.3 kilometre long track, was commissioned in June of that year. By January 1988, $90 million of the $136.8 million construction budget had been spent, and 7.8 million visitors were expected.
During 1987 developers had been asked to present their proposals for Southbank's redevelopment after Expo 88. In February 1988 the State Government announced that the redevelopment plan of the River City 2000 Consortium had been accepted. The Consortium, headed by Sir Frank Moore of the QTTC, had visions of a World Trade Centre on an island, and a casino. However, by early 1988 there was a growing call in the media for more of the site to be turned into public parkland. During March and April 1988 the National Trust protested the River City 2000 Consortium's scheme to move Collins Place, the Plough Inn, and the Allgas Building, three heritage listed buildings, to a historic village. Premier Mike Ahern eventually gave reassurances that this would not happen.
Expo 88 ran for seven days a week, between the hours of 10am-10pm, for six months. Between its opening on 30 April, attended by Queen Elizabeth II, and 30 October 1988, the Expo attracted 15,760,447 visitors, the majority of these being Australians. Most of the international visitors were Japanese, but 100,000 came from the United Kingdom and Europe, with 150,000 visitors from the United States. A total of 36 nations, two international organisations, 14 state and regional governments, and 34 corporations had exhibits.
The pavilions were mostly plain, modular, and temporary. However, the Nepalese Peace Pagoda is a distinctive building, and was easily noticed as the public came through the Vulture Street entrance to Expo 88. The Association to Preserve Asian Culture (APAC) commissioned the Peace Pagoda, which was built by 160 craftsmen of the Kathmandu Valley over two years, before being assembled in Brisbane. It is one of only three such temples outside Nepal, the others being at Munich and Osaka. Nepal has a long history of intricate woodcarving on buildings, and the Peace Pagoda was an attempt to showcase this skill to the world. The two small timber pavilions in front of the Peace Pagoda sold yoghurt lati, samosas, orange juice and lemon tea. Artisans demonstrated their crafts inside the ground floor of the Pagoda, and people could drink their tea and watch the Expo crowds from the teahouse on the first floor. The nearby Nepalese pavilion showcased traditional costumes, climbing dress, photographs, and artefacts.
Expo 88 was a turning point for Queensland's culture and economy, especially in Brisbane. On 30 May 1983 Joh Bjelke-Petersen had noted that if Brisbane's bid were successful, it would focus the world's spotlight on Queensland. Sir Frank Moore believed that the key to developing a major tourist industry in Queensland was a series of hallmark events, including the 1982 Commonwealth Games, which would focus attention on Queensland far better than any advertising campaign. Expo 88 was also intended to start Brisbane on a modernisation process, and towards becoming a 'global' city. The urban renewal of South Brisbane was just one aspect. In April 1984 Sir Llew stated that Queensland would never be the same again after Expo 88, and Brisbane would develop an image as a centre of trade, culture and entertainment. In April 1988 the Courier Mail claimed that Expo 88 was "bridging the yawning gap from a hayseed State to an urbane, international future". Sir Llew also claimed in April 1988 that the aim was for Expo 88 to be a catalyst for a change in lifestyle. Queenslanders had experienced extended opening hours and outdoor café dining, and had liked it.
While the crowds enjoyed Expo 88, controversy continued regarding future plans for the site. There were calls for more public input on redevelopment plans. About 4.5 hectares of land between Stanley Street and the river belonged to the Brisbane City Council (BCC), as Clem Jones Park, and had been lent to the Expo 88 Authority. In June 1988 it was decided to restore this land as parkland, and the River City 2000 Consortium lost its Preferred Developer status.
Government plans for a South Bank Development Corporation were announced, and in July 1988 an interim committee, headed by Sir Llew, was formed to oversee redevelopment. Sir Llew noted in October 1988 that more public funding was necessary to increase the parkland component of the new Southbank, as the land had been earmarked for development to repay for the cost of Expo 88. The draft redevelopment plans released in November 1988 included 12 hectares of parkland. Public submissions on the plan suggested that people wanted to be able to return to the Expo 88 site, to a public facility that had a similar combination of food, art and nature.
At the end of Expo 88, the APAC had planned to sell the Nepalese Peace Pagoda, and it appeared likely that it would be moved to Japan. However, 90,000 people had signed a petition during Expo 88 to keep the Peace Pagoda in Brisbane, and in late 1988 the BCC offered to provide land for the Peace Pagoda, if the Federal Government would pay for its cost and maintenance. A "Save the Pagoda Campaign" was active by February 1989. Public donations eventually totalled $52,000, with $30,000 coming from one couple, who wanted to "give Brisbane something to remember from Expo 88". The BCC provided $50,000, and the Federal Government supplied $100,000. "The Friends of the Pagoda Committee" also raised funds to buy several items that had complemented the Peace Pagoda, including a brass statue of the deity of compassion, a bronze bell and carved stone frame, and a stone lingam.
The Southbank Development Corporation was set up February 1989, with Vic Pullar as the Chairman. Approximately $200 million had been spent on developing the Expo site, and this money had to be recouped. The South Bank Corporation Act was passed in May 1989, and the former Clem Jones Park area was transferred to the Southbank Corporation, which was tasked with managing a new parkland precinct. In June 1989 submissions were sought from five architectural firms, and in August the "Media Five" concept of a mixed residential, commercial, and parkland development was chosen. Under Media Five's plans, the Peace Pagoda would be moved to the northern part of the parklands. The Media Five Chairman, Desmond Brooks, also suggested that Collins Place, the Plough Inn and the Allgas Building be removed to a historic village, but Vic Pullar rejected this idea. However, when the Southbank Corporation's Draft Development Plan was released in November 1989, it proposed to only keep the facades of the historic buildings. After protests by the National Trust, the State Government overruled the Southbank Corporation.
The proposed redevelopment included a waterway through the park, and a large lagoon, which was later downsized. In March 1990 the Final Plan was presented, after public submissions, and site redevelopment started in July 1990. The official Southbank Parklands opening occurred on 20 June 1992. The Waterway was later filled in and replaced with the Energex Arbour, which was officially opened in March 2000.
The transfer of the Peace Pagoda to its current site started on 24 September 1991. The deity of compassion was moved from the first floor to a glass case on the ground floor, the sides of the ground floor were encased in glass, and a display case was added inside. Access to the first floor was sealed off. The two smaller pavilions were also transferred, but their service windows were locked up. Two lion statues and two elephant statues were also relocated. The building was originally designed to be demountable, but it is currently set in a ceramic tiled floor. The Peace Pagoda was one of the best-loved exhibits at Expo 88, as visitors were able to relax in it away from the bustle of the crowds. Today it is still popular, both with tourists, and those who go there to meditate and reflect.
Despite late entrants into the Exposition due to domestic political measures, World Expo 88 attracted some 100 pavilions, from 52 governments, of which 36 were from international-level, and numerous corporate participants. Major western and European nations were represented such as the United States, the Soviet Union (last representation at a World Exposition), France, West Germany (also last representation at a World Exposition), the United Kingdom, Canada, Spain and Greece, as well as major Asian countries such as Singapore, Thailand, Nepal, Pakistan, China, Japan, Sri Lanka, South Korea, Indonesia, and the Philippines, and amongst others. Close neighbouring countries, New Zealand and Papua New Guinea were also represented.
State-level and multi-lateral organisations included the six Australian states, the United Nations, the European Union, Vatican City, three American states (Hawaii, California and Alaska), one Japanese prefecture (sister state of Queensland, Saitama Prefecture), and one Japanese city (Brisbane's sister city Kobe City).
Corporate pavilions included IBM, Ford, Fujitsu, Queensland Newspapers, Australia Post, Cadbury Chocolate, Suncorp, and the Queensland Teachers Credit Union. NASA and Universal Studios hosted outdoor exhibits, with models of the space shuttle and Apollo program, as well as the car KITT from the TV series Knight Rider. Also having its own pavilion was the official Australian TV partner of the Expo, Network Ten, via its Queensland station TVQ, whose news studios were located there for public tours and during the Expo also switched channel frequencies in September (from channel 0 to channel 10) in line with the other state channels.
The most expensive pavilion was Japan (A$26 million), followed by the Queensland Pavilion (A$20 million) and the Australia Pavilion (A$18 million). The largest Pavilions were also Queensland,[6] followed by Australia then Japan.
High Definition TV received its Australian premiere at the Japan Pavilion, and the text-based Internet at the Swiss Pavilion. At the University pavilion the world's longest lab experiment was on display. The pitch drop experiment, which features tar pitch slowly dripping through a funnel at a rate of nine drops in 81 years, actually made an unseen drop while on display.
Affectionately known as 'Billy' at the ELR, 4002 is one of a pair of Hudswell Diesel-Electrics which were used by the Manchester Ship Canal Company as part of their extensive fleet operating around Trafford Park.
The pair were numbered 4001/2 at the MSC. Sister loco 4001 also survived for many years as a static non-operational exhibit at the Winfields Store site at Acre Village (between Haslingden and Accrington) however the loco was cut up in 2018 as it was in a poor state.
Affectionately called “Big John” by Chicagoans, John Hancock Center stands out as a bold feature of the Chicago skyline. When completed in 1969, it was just the third building in the world to be taller than 1000 feet tall (and the first outside of New York) and the first trussed-tube skyscraper ever built. The 100-story, 1,127 foot tall skyscraper has 18-story-long steel braces criss-crossing the tapering obelisk tower like stacked Xs. These braces eliminate the need for inner support beams by and allowing the skin to function as part of the tubular system, granting additional floor space for use. The building tapers on all four sides, narrowing by a total of 105 feet on the east & west sides and 65 feet on the north & south. The slope of the windows helps to reduce the feeling of vertigo for people looking out of high floors.
Popularly claimed to have been the only surviving structure after the Great Chicago Fire of 1871, the Chicago Water Tower and Pumping Station was built in 1869 by architect William W. Boyington. While it was one of the only buildings within the fire district to survive, much of the city south of the Chicago River survived. The Tower and Pumping Station is constructed of dolomitic limestone from Joliet, Illinois. Built in a castellated Gothic architectural style, the tower has a 154 foot tall tower which originally hid a 138 foot tall standpipe used to keep water flowing. The design of the tower is said to have inspired the design of the exterior facade of White Castle brand restaurants.
Water Tower Place is the name given to an adjoining shopping mall and skyscraper. The tower is a 74-story 859 foot concrete slab. It contains an award winning Ritz-Carlton hotel, office space, and a retail base fronting North Michigan Avenue. The mall takes up 8 floors and has over 100 stores.
The Old Chicago Water Tower District was designated designated a landmark by the Chicago Department of Planning and Development October 6, 1971.
Chicago Water Tower National Register #75000644 (1975)
---- looking for Lady Florence .... ----
The mausoleum of Lady Florence Trevelyan, and Mrs. Maria.
Mrs. Maria, nice and very kind person, is the owner and affectionate guardian of the mausoleum where lie the mortal remains of Lady Florence (location "Francisi" Castelmola). (Originally the tomb of Florence was about 50-100 meters from here, looking like a tomb from the Roman era, then partly collapsed, perhaps following the terrible earthquake of Messina in 1908 ).
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Il mausoleo di Lady Florence Trevelyan, e la signora Maria.
La signora Maria, persona squisita e gentilissima, è la proprietaria e custode affezionatissima del mausoleo dove giacciono le spoglie mortali di Lady Florence (località "Francisi", Castelmola). (Originariamente la tomba di Florence si trovava a circa 50-100 metri da qui, assomigliante ad una tomba di epoca romana, come se ne trovano diverse nei dintorni di Taormina, successivamente in parte crollò, forse in seguito al terribile terremoto di Messina del 1908).
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This is a short and long collection of photographs, almost all made in Taormina (Sicily), and is divided into two parts: the first part I have included a few pictures, I put a few moments I catched in the alleys of the small Sicilian town, in the second part (the first to appear on Flickr) in which I tried to rebuild and at the same time to remember the singular feminine figure of Lady Florence Trevelyan, an English noblewoman, lover of art, botany, ornithology, travels, the arts magical and esoteric; she loved animals, but actively helped a lot of people; Taormina is to her that owes much of its luck; this Lady, hosting famous people of the time, contributed not a little to make known the beauty of this village Siculo to the whole world (and she improved and embellished much Taormina).
Lady Florence was born in Hallington On February 7, 1852, but soon became an orphan at the age of two years (his father committed suicide in 1854); his mother Catherine Anne was the maid of honor of Queen Victoria: the Queen which became attached enormously to Florence, and the Queen loved her like a true daughter. Florence at age 27, in 1879 was forced to leave everything to face a long journey lasting more than two years (Lady Florence fell prey to the notorius charms of the future Edward VII, who was already married; this sort of thing never went over well with Victoria, so Florence was asked to leave England). Lady Florence returned to his homeland for a short period, to be again driven out for an exiled perennial: She never returned to England (though, a generous monthly annuity was given hers on the orders of the Queen Victoria). Florence traveled widely, reached India, went to Burma, arrived in Australia she performed as a singer, and then finally arrive in February 1884 in Taormina: here you will stay until the end of his life (she died October 4, 1907 ). At Taormina she met the then mayor, the rich prof. Salvatore Cacciola, doctor, passionate student and Grand Master of Freemasonry: it is said that Lady Florence fell in love when she sought his help to cure "Sun", one of his dogs; from here to their wedding was a short step.
Lady florence bought several lots of land, created the current Public Garden of Taormina, planted olive trees, cypresses, exotic trees, and built those features buildings in oriental style; She bought by the former mayor the "Isola Bella" (She built an house and She planted trees and exotic plants, Mediterranean pines, as well as the inevitable cypress); She bought many arid and barren lands around Taormina (Mount Venus, Monte Croce, Monte Porretta) and they become rich in vegetation, with many farmers she had taught the art of the English garden. Many people went knocking to her door, in financial difficulties, usually farmers and fishermen (also Oscar Wilde, disgraced by charges of homosexuality, received financial aid from Lady Florence), She made a major sewing school for young girls of Taormina, and instituted for their 87 wedding dowries. Fate was once again mocking her: the only child she had named Edward, died in childbirth. It was in use at the time, bathing in bathtubs filled with cold water of the sea (even the photographer Von Gloeden was addicted to this habit), but this proved fatal, Lady Florence died of pneumonia at the age of 55. For her express wish, She was buried in a district of Castelmola (accompanied by large numbers of Sicilian people, it tells of an endless line, to the sound of "ciaramelle", which reminded her bagpipes of her distant Scotland), district called "Francisi" in her memory (this term according to a medieval custom). In her will, Lady Florence forced heirs not to hunt in his vast possessions, not to build, and to accept and to help dogs and birds. Lady Florence was the first woman (not only in Sicily) to be allowed to be part of Freemasonry.
The writer Guido Gozzano, was inspired by Lady Florence, when he wrote the novel "Alcina".
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Questa è una raccolta di fotografie breve e lunga, quasi tutte realizzate a Taormina (Sicilia), raccolta che ho diviso in due parti: nella prima parte ho inserito alcuni ritratti, ho messo alcuni momenti colti nei vicoli del piccolo paese Siciliano, nella seconda parte (la prima ad apparire su Flickr) ho tentato di ricostruire, ed al contempo ricordare, la singolarissima figura di Lady Florence Trevelyan, una nobildonna Inglese amante dell'arte, della botanica, della ornitologia, dei viaggi, delle arti magiche ed esoteriche; lei, che fu una convinta animalista ante litteram, non si limitò ad amare solo gli animali, ma aiutò fattivamente persone di ogni ceto sociale, ebbe ricchezze ma al tempo stesso pagò prezzi altissimi in sofferenza e dolore: Taormina deve a lei molta della sua fortuna, poichè questa Lady, ospitando nei suoi possedimenti illustri e famosi personaggi dell'epoca, contribuì non poco a far conoscere al mondo intero le bellezze di questo paesino Siculo (ella stessa migliorò ed abbellì ancor più Taormina).
Lady Florence nacque in quel di Hallington il 7 febbraio del 1852, divenne ben presto orfana all'età di due anni ( il padre morì suicida nel 1854); sua mamma Catherine Anne era la dama di compagnia della regina Vittoria, la quale regina si affezionò enormemente a Florence, sì da amarla come una vera figlia. All'età di 27 anni, nel 1879 venne imposto a Florence di lasciare l'Inghilterra per affrontare un lungo viaggio, che sarà della durata di più di due anni (si ipotizza per farle dimenticare una relazione che non sarebbe mai dovuta accadere, col figlio della regina Vittoria, il futuro re Edoardo VII, che a quel tempo era già sposato; sembra che non sia stata affatto la gelosia della moglie di Edoardo, bensì la rigidità della madre Vittoria a decretarne l'esilio). Lady Florence dopo questo primo viaggio ritornò nella sua Inghilterra, ma vi restò ben poco, infatti dopo un brevissimo periodo Lady Florence venne nuovamente allontanata in esilio, e questa volta lo sarà per sempre: Florence non ritornerà mai più nella sua Inghilterra (un generoso vitalizio mensile le fu dato comunque su ordine della stessa Regina Vittoria, ovvio che ciò le fu indispensabile, essendo così lontana da casa). Florence viaggiò molto, raggiunse l'India, andò in Birmania, giunta in Australia si esibì come cantante, per poi infine giungere nel febbraio del 1884 a Taormina: qui vi resterà fino all'ultimo dei suoi giorni (lei morirà il 4 ottobre 1907). A Taormina ebbe modo di conoscere l'allora sindaco, il ricco prof. Salvatore Cacciola, medico, appassionato studioso e Gran Maestro della Massoneria: si racconta che Lady Florence se ne innamorò quando lei cercò l'aiuto del medico per curare "Sole", uno dei suoi cani; da qui al loro matrimonio, il passo fu breve.
Lady florence acquistò numerosi lotti di terreno, realizzò l'attuale Giardino Pubblico, vi piantò ulivi, cipressi, alberi esotici, costruì quelle caratteristiche costruzioni in stile birmano-orientale; acquistò dall'ex sindaco L'Isola Bella (vi costruì una casetta, e l'Isola, che altro non era che un ammasso brullo di scogli, divenne rigogliosa come la vediamo oggi, vi piantò alberi e piante esotiche, pini mediterranei, nonchè gli immancabili cipressi, così presenti in quasi tutta la cittadina); acquistò numerosi terreni intorno a Taormina (Monte Venere, Monte Croce, Monte Porretta) sicchè da aridi e brulli che erano, li fece diventare ricchi di vegetazione (infatti aveva al soldo numerosi contadini ai quali aveva insegnato l'arte del giardino all'Inglese). Alla sua porta andarono a bussare numerose persone in difficoltà economiche, in genere contadini e pescatori, mai fu chiusa loro la porta... (anche Oscar Wilde, caduto in disgrazia per l'accusa di omosessualità, ricevette un aiuto finanziario dalla Lady); realizzò una importante scuola di cucito per le giovanette di Taormina, dando loro la possibilità di potersi mantenere da sole; istituì 87 doti di matrimonio per le ragazze Taorminesi (all'epoca una ragazza senza dote non aveva molte possibilità di formarsi una famiglia). Il destino infine fu ancora una volta beffardo con lei: l'unico figlio che lei ebbe, di nome Edoardo, morì durante il parto, il padre era un medico, tentò di rianimarlo, ma non ci fu nulla da fare. Era in uso all'epoca, fare bagni nelle vasche da bagno ricolme di acqua gelata di mare (anche il fotografo Von Gloeden era dedito a tale usanza, ma lui usava immergersi in acqua di mare calda, riuscendo a trovare in questa forma di talassoterapia una cura per la tisi, della quale era affetto): questa usanza fu fatale a Lady Florence, che morì di broncopolmonite a 55 anni di età. Per suo esplicito desiderio, la Trevelyan fu seppellita in una contrada di Castelmola (accompagnata da tantissima gente del luogo, si racconta di una fila interminabile di persone, al suono delle zampogne, che le ricordavano le cornamuse della sua lontana Scozia); la contrada dove fu seppellita (in quella la Lady aveva un'altra dimora), fu chiamata "Francisi" in sua memoria (tale termine indicava, secondo una usanza medioevale, una generica provenienza straniera, qualinque essa fosse). Nel suo testamento Lady Florence obbligò gli eredi a non cacciare nei suoi vasti possedimenti, a non costruire, ad accogliere e curare cani ed uccellini. Lady Florence fu la prima donna ad essere ammessa a fare parte della massoneria. Importò in Sicilia les tableaux vivants (i quadri viventi) e anche le sfilate dei carri in fiori a Palermo. Lo scrittore Guido Gozzano scrisse il romanzo "Alcina" ispirandosi a Lei.
Lottie is Lulu's sister and is the complete opposite - she is a big sleek cat with an easy going and generous nature, very laid back and affectionate and a mother figure to all our other cats. Bramble adores her.
This is my little cat Nikki.
As a kitten, she affectionately followed Christie around during a work related visit to a farm in Alexandria, Ont. Christie came home armed that day with a snap shot of herself holding a tiny grey cat that she couldn't stop thinking about, and really wanted to bring home. I was having none of it as I had concerns about our other cat, Coco, potentially having a social conflict with bringing a new cat into her space.
A few short days later, Christie couldn't take it anymore and arranged to adopt the cat with the farmer. When I got home that day, I came home to a scrawny, dirty & very sick looking poor little cat. Over the few days that passed between Christie's visit & going back, the little kitten had become very ill and had been sleeping under cows in a barn, getting covered in urine and feces in the process. She had a very bad sinus & respiratory infection infection, and could barely breathe. When I saw the litle cat, barely able to move and struggling to breathe, my heart simply melted, and I slept that night on the floor curled up with my arms wrapped around her as I did not think that she would make it through the night. She struggled through, but managed to make it to the vet where she was quickly diagnosed with having, well, everything from worms to infections, fleas & ticks, as well as FIV.
The vet advised us that as she was FIV positive (the feline equivalent of HIV), she would have a very deficient immune system, and most likely would not recover from her illnesses as her poor little body was too far gone to come back. The vet also advised that if by some magic the little kitten did recover, she would have permanent damage to her sinus cavity and would not be able to breathe properly. Christie had to take the chance, and decided to try an aggressive antibiotic to see if she could be saved. She also needed to be quarantined to avoid making Coco sick, so we set her up in the office room where I work on photos.
Over the next few weeks, a rollercoaster ride of ups & downs finally led to her immune system kicking in, and she slowly but surely started to get better. Over the span of 4 months, she slowly went from sickly kitten, to a rambunctious and joyful cat, all the while spending lots of time curled up on my lap and soaking up the love. Once the 4 months were up, we were advised that Coco and she could meet, and finally be set free to explore her new home.
Today, Nikki's FIV is in check, and she is a happy, healthy kittie. She is a hyper affectionate cat that is always full of energy, and wants to run about at nearing mach like speeds (unless she is napping somewhere next to me). She adores having her tummy rubbed, meeting new people, and even drools a little when I rub her chin :)
Mamiya C330f
80mm F2.8
Pan F plus
HC-110
In Affectionate Remembrance of
NORMAN HEGGIE,
DIED 20th JUNE 1886, AGED 75 YEARS.
ALSO OF HIS GRAND-CHILDREN,
CISSY,
DIED 20th APRIL 1879, AGED 16 MONTHS.
ISABEL,
DIED 3rd MAY 1887, AGED 2 YEARS & 4 Mths.
JESSIE,
DIED 30th JUNE 1887, AGED 7 YEARS.
NORMAN,
DIED 23rd NOVEMBER 1887, AGED 5 YEARS.
GERTRUDE,
DIED 5th OCTOBER 1890, AGED 9 MONTHS.
CHARLES,
DIED 26th DECEMBER 1890, AGED 1 YEAR.
ALSO HELEN, BELOVED WIFE OF
WALTER HEGGIE,
DIED 11th APRIL 1922, AGED 64 Years.
OH TO BE AT REST.
ALSO WALTER SCOTT HEGGIE,
DIED 14th JANUARY 1949, AGED 98 YEARS.
REUNITED.
Connecticut department of transportation (CDOT) New Haven themed Brookville BL20GH-2. Affectionately know locally as a Brookie. Since these operate in commuter service in New England they get photographed quite often and a few of those photos enticed me to build one. They have some fun features that give them a unique look amongst 4 axle diesels. Because they are custom locos from a small builder, each one is a little different so this particular model represents #128 even though mine has no road number. As shocking as it may seem, I'm also building passenger cars for this one so I can have a little Metro North in Southern California.
Affectionately known as the "sausage plane", this food cart is a popular fixture between the two terminals. Smokey Joe's serves up its signature curry sausages – red or white – served Munich, Berlin or Ruhr style. Each sauce can be ordered in a classical, medium hot or hot version. To wash down the hearty snack, there is a choice of regional beers and various soft drinks. Source: www.munich-airport.com
The British pilots affectionately named the Tornado “Tonka” after a popular line of toy trucks and vehicles described as being “built Tonka tough.” A joint company, Turbo-Union, manufactured the engines used for the Tornado but based on Rolls-Royce’s RB199. The RB199 Mk 101 turbofan engine and its engine control units benefited from years of testing the Olympus 593 engine used in the Concorde. The engine used variable intake ramps to control airflow and was fitted with trust reversers to decrease stopping distance, giving the Tornado’s vertical tail its characteristic heavy dusting of soot. Despite the short life of the turbine blades, especially for those operating in desert environments, the engines were reliable and met the program’s high expectations. Several upgrades were made to later ADV and ECR variants, making them more powerful and reliable.
In this image, a Tornado GR1 ZD709 (serial number: 0BS113) makes an aggressive low-level training run through the Mach Loop in Wales. No. 31 Squadron, the “Goldstars,” was formed at Farnborough on 11 October 1915 as part of the Royal Flying Corps. The squadron flew reconnaissance missions in the Middle East and India during WW1 and WW2. No. 31 Squadron was disbanded in 1947 but reformed in July 1948 at RAF Laarbruch in West Germany, flying the English Electric Canberra PR7. By June 1971, the squadron converted to the McDonnell Douglas Phantom FGR2 and moved to RAF Bruggen. In 1976, the Goldstars converted to the SEPECAT Jaguar GR1 strike aircraft and eight years later to the Panavia Tornado GR1. No. 31 Squadron was designated to carry the WE.177 nuclear bomb until 1994. In 1991, No. 31 Squadron was the lead Squadron of the Dhahran Tornado GR1/GR1A detachment during Operation Granby (Gulf War 1) and by 1995, the squadron was declared operational in the Suppression of Enemy Air Defences (SEAD) and upgraded to GR4 standards in 1999. They flew missions in Yugoslavia, Iraq, and Afghanistan before disbanding on 14 March 2019 at RAF Marham.
I'm getting back to scanning some of my "vintage men" photos. All are from my collection -- Please don't copy or redistribute. Thanks!
Foghorn is affectionately called "The Torry Coo", because of its low sonorous sound, which could be heard in the village of Torry. James Dove and Co were responsible for this foghorn in 1902,no longer in use though a beautiful reminder of times gone by.
Girdleness Lighthouse.
Visiting the lighthouse for the first time in over three years I thought I'd capture not only this fine piece of Aberdeen's history, I'll capture everything and anything worthy within a 200 meter radius all around as well, hence the lighthouse earns an album all to itself.
I visited 24/3/17, a bright crisp afternoon though time was against me as my first capture was around 16.20pm.
I shot around 350 photo's, many have not made it to this album though I post the ones I believe convey the enjoyment I had while visiting this great site , an area of Aberdeen thats either hidden or lacks interest for those who have their own visions of what interests them , if your still reading this then please enjoy.
Girdleness Lighthouse Aberdeen Scotland
Built 1833 by engineer Robert Stevenson. A handsome tapering tower with lanterns at two levels, rising from a semicircular base; the lower lantern is disused. The wrought-iron railings are of the diamond pattern. Keeper's houses are single storey, with flat roofs. J R Hume 1977.
This lighthouse is characterised by its unique minaret-like shape silhouette which reflects the former display of a second (low) light as garland of 13 lamps in a covered gallery at a height of 11m; these were removed in 1890 when a new principal lantern was installed.
The cast-iron ladders that give access to the upper part of the lantern were embellished with an ascending and descending procession of crocodiles, and the lighthouse also has a fine collection of cast-iron panels and flue-pipes.
The preincipal contractor for the construction was John Gibb, and in 1870 the lighthouse was used for the trial installation of paraffin illumination (superseding sperm oil); a radar beacon (Racon) was installed after 1968.
Affectionately known as the “Tin Goose,” the Ford Tri-Motor was the largest civil aircraft in America when it first flew on August 2, 1926. Its all-metal, corrugated aluminum construction and the prestigious Ford name made it immediately popular with passengers and airline operators. Highlighted in this image is an interior view of a wing of the Ford Tri-Motor.
For more photography highlights, check out the Air and Space Photo airandspace.si.edu/albums/air-and-space-photo
This photo is subject to Smithsonian Terms of Use: si.edu/termsofuse
Affectionately known as "The Pencil," this VF-31 Tomcat was the last F-14 ever to leave Oceana on October 4th, 2006. Wearing markings familiar to the Tomcatters throughout their long history operating the Tomcat, the blood red tails and the black radome give it the distinct look of a "pencil."
John Jackson (c1847-1882) standing at right - son of John and Janet (Leckie) and husband of Sophia McLeod.
Affectionate Pet Care's outdoor exercise yards feature K9Grass, creating the cleanest and safest puppy playgrounds.
The Affectionate Pet Care facility in Fairfax, Virginia includes state of the art K9Grass specially engineered for pet resorts.
Affectionately know as the flying barrel, this aircraft was the last biplane to be manufactured for the US military.
Powered by a Pratt and Whitney R1535
Valle Airport AZ
"Affectionate assistant" or "I wanna one, too".
¡Cáspita!, ¿y quién no? Que te echen una mano (y encima cariñosa...) siempre está bien, ¿no? Pues eso, que me pido uno para mi cumple.
Bhutan is not a country that is generally well known. If asked, most people might say that it lies somewhere in the Himalayas and is a bit hilly. If pressed, they might think of yaks and snow leopards and rhododendrons, or maybe know it as the land where development is measured in terms of Gross National Happiness rather than Gross Domestic Privation.
And in fact, this latter characteristic most fits with my experiences of this mountainous kingdom – the happiness of the people stands out a mile. In the short time that I was there I cannot recall a frown or a curse or even so much as a tiny disagreement. Even the use of the car horn is limited to polite little peeps or playful messages sent to pretty girls as they saunter along the pavement. It is such a gentle society.
It’s also an equal and an emancipated one. Women are first in line to inherit following the death of their parents; it is they who get the house and the property and the rights, not the son (whether he’s older or not). Women can have as many spouses as men. Women are very forthright when it comes to flirting: within a couple of hours at my first hotel I was invited to a dance that evening and asked if I wanted to marry one of the waitresses. I didn’t take advantage of either offer but, given the beauty of the women here, I was sorely tempted. They really are extremely lovely – slim and wiggly bodies, velvety black hair that never seems to grey, wonderful dimpled smiles, and eyes that just penetrate into the heart of you.
They seem to be a very sexually liberated lot (well, that’s one way of calling it). My guide, Kinlay, was forever talking about his girlfriends (even though he’s married with two sons), hanky-panky (but no spanky, perhaps that was pushing revelations a mite too far given that I’d only just met him), and jiggy-jiggy (or, in local parlance, ‘jeggy-jeggy’), or shouting, ‘Charimdumaray’ (‘You’re lovely’) through the window at any passing female. But then he’s very young, he’s in his thirties … Or maybe he’s just trying to live up to the reputation of his namesake, Lama Drukpa Kunley (1455-1529), aka ‘The Divine Madman’, a saint who had the MO of driving out demons by means of excessive drinking and fornication which sounds a perfectly valid and jolly method of exorcism to me. His signature, a big phallus , now adorns many buildings throughout the area – a sign to ward off evil and protect the household. I wonder how this would go down with the good citizens of Ayr?
Many people still revere His Mad Divineship / Holy Madness and consequently many people have been given his name (or that of the temple that was dedicated to him, ‘Chimey Lhakhang’). The first two people I met in Bhutan were called Kunley. Then the third (who was confusingly a woman ) turned out to be a Kunley too. And so was the fourth. I gave up asking after that.
Bhutan is now a constitutional monarchy since the present king relinquished absolute rule in 2008. Like a 21 year old with the keys to life, the new democracy is revelling in its liberation, independence and autonomy and is enjoying furnishing its own flat and buying its own clothes and food. But at the same time it looks up to the person who granted it its freedom, and the whole country remains loyal and truly affectionate towards the Royal Family.
The king (31, Pisces - they like such details here) married his young betrothed (21, Virgo ) on the 13th October. Every shop had photos of the couple posted outside and inside, decorated with ribbons in the colours of the Buddha – blue (for the sky), white (for the clouds), red (for fire), green (for water) and yellow (for the soil). Huge banners adorned hillsides and town gates. Radio programmes were filled with callers wishing the happy pair a long, fruitful, loving union. And as I watched the wedding in a restaurant in Paro , with the assembled masses in the crowds and in the organised dances that must have taken weeks to rehearse, and thought that there could not be a single person in the nation who was not either at the ceremony or who was not glued to the TV, it occurred to me that this was what it must have been like with QEII 50 years ago . How long will this state of innocent bliss last?
Maybe for a long time yet. Not only is this a peaceful society (I never once felt threatened) but it’s also relatively prosperous, well organised, and, crucially and in a real way, it actually is a society. It is not a collection of individuals out to benefit for themselves. This is one big nation of people (about 650 000 of them) who believe they are part of a larger community of family, friends and neighbours. The neighbours may be from the east of the country (300 miles away and effectively 2 days travelling) who speak another dialect and wear different clothes, but they are still part of the same community.
Free education for all plays an important role in levelling classes and bringing people together. The king (apparently) lives in a ‘cottage’ and he is certainly one who puts much effort in meeting and greeting. The ceremony he attended in Thimpu, after the wedding, lasted from 0900 to 1700 and for a lot of that time he was moving amongst the crowds, shaking hands and speaking with (not ‘to’ – I don’t think he’s a Charlie. ‘And what do you do?’ – probably isn’t his stock, opening gambit) virtually everyone there.
Communities work in unison to improve the environment and their own lives. They harvest the rice together, it’s a communal thing. Often I saw small congregations on the hillside, burning juniper as incense, intoning incantations, chanting with monks. Several times I saw parties of villagers or school children walking along the roadside picking up litter. The land is free of piles of rubbish. This is a clean country. The drains and rivers are not open sewers. Not once did I see a rat.
Smoking was banned recently. It’s an offence to smoke – you could be imprisoned. For grass it’s up to three years for possession and 9 years for dealing. This was the first country to outlaw plastic bags too. Unfortunately, however, for both fags and bags neither law is strictly enforced and both are commonly (if expensively for the former) available.
But Bhutan is not Shangri La. In 1999 TV was introduced for the first time. Now the two favourite programmes are World Federation Wrestling from the USA, and ‘Bhutan Idol’ (the third series) – it was this programme that Kinlay said would prevent me from watching any footie on TV in the bars. ‘Idol’ was that popular! Everyone now has a TV and there is a good link between the growth in its distribution and the incidence of crime in the country.
Mobile phones came in in 2003 (so my guide said) and they are now ubiquitous. Young people have adopted the global practice of meeting up and then spending all the time texting and / or phoning other friends elsewhere. That’s when they can stop blowing bubble gum for long enough to say anything. One person I met had a sophisticated ring tone system that alerted him to whoever was trying to contact him: his wife’s ring tone was his young son’s crying and gurgling; his mate’s tone was an extract from his favourite blue movie accompanied by the obligatory image of a busty brunette.
The people like to dress up for occasions (like the festival – Tseschu – in Thimpu) with their finest national gear: beautiful, iridescent, brightly coloured silk dresses for the women; rather more subdued but still unique skirts and knee-high stockings for the men. When visiting national monuments (such as museums, temples, dzongs ) or events they have to dress in national costume. But these days, for normal everyday wear, they tend far more towards the boring western norm of t-shirts and jeans and track-suits (usually with ‘Man Utd’ written on them. Damn their souls!). There was a great contrast between the clothes worn to the formal Tseschu festival and the far less formal singalong in Thimpu town square – colourful, vibrant, exciting of the exotic compared with the dull, drab, grey and black of the mundane (and the future).
Traditional sports seem to be holding their own against the overwhelming and inexorable influence of football . Archery is something the Bhutanese are especially good at having won medals of all colours at recent Olympics. These days they employ carbon composite bows for main competitions. Traditional bows of bamboo are still found and used but mainly to simply maintain the tradition. The target is a wooden board about 40cm high and usually 140m from the archer. No wonder they’re good at it.
Darts (not the UK variety) – about 15cm long consisting of a 3cm metal point, a wooden shaft and 5cm feathers – is also played at weekends. The ‘court’ is longer than a cricket pitch and the target is a 30cm wooden board with a bulls-eye near the top. A wall of earth or concrete backdrops the target, really just a sop to health and safety. They are not overly concerned with H&S, which is healthy.
For both archery and darts, the opposing team (all wearing fine traditional skirts ) line up alongside the target and watch intently as the projectile is released and heads towards them. The observers’ reaction time for the darts is far less than that for archery. I think I was happier watching the archery. When a dart or arrow actually hits the board it triggers a mediaeval ritual of chanting and dancing by both of the teams, in praise of the gods for such a blessing. If only our supporters and ‘sportsmen’ took win and loss in the same spirit.
There are cars in Bhutan as well. Not many of them because there aren’t that many people. They are in good condition and few of them send out blasts of poisonous black smoke. I saw my first privately-owned electric car here. They are generally new (the favourites being Hyundais and Toyota) and without any dents. Motorbikes are rare and tuc-tucs are entirely absent (which is such a relief!). Roads (maintained and built by Indians, and funded by the RoI government) are largely pothole-free and gloriously smooth. It still takes a long time to get anywhere because of the winding nature of the terrain, but at least it’s almost painless.
But, of course, this road system comes at a cost. Gangs of Indians, thousands of them, have been imported and have set up semi-permanent residence in Bhutan (without citizen rights, of course) and their sole employment, occupation and raison d’etre is road building and repair. They work very long hours (0600 to 1600 hrs) for a pittance. Their tools are mainly their hands: hauling large stones over cliffs or onto lorries. Primitive implements are provided: back bent double as they use pathetic brushes to sweep the road; women shovelling sand and gravel and throwing it through sieves. Some (men as well as women) actually break rocks with hammers, all day long, like a work detail from a ‘40s state penitentiary, a modern day chain-gang. These gangs have their own settlements and schools; they are separate from mainstream Bhutanese society. But they don’t seem to be discriminated or prejudiced against. There is, at least, no bigotry in Bhutan.
Except perhaps against the Nepalese. This is not talked about, but many Bhutanese who originated in Nepal (two or three or more generations back) were forcibly deported in the ‘90s (?) and now reside in refugee camps in Nepal. I met only one person whose ancestors came from Nepal but he seemed contented and calm. He might have said more but we’d been caught up in a delay caused by a landslide and the obstruction had just been removed so we had to move on. 11 days is not enough in Bhutan.
You might think that a Buddhist democracy consisting of less than three quarters of a million people might not need or, especially, want an army. How could they justify killing? And anyway, what could their paltry population hope to accomplish against the might of the Indians or Chinese if they chose to invade ? But it’s a career path to some (Kinlay considered it after university (in Chennai) if tourism didn’t work out), and for others the army really is a necessity.
Earlier in the noughties there was some trouble with Assamese rebels. They had occupied some of the forests of the duars in Bhutan (just across the border) and were causing problems (not with the locals – the Assamese were generous with their payment for goods – but with the (Indian?) politicians). Negotiations with the rebels were not successful and so the Bhutanese government sent in the troops. This resulted in the insurgents being ousted but at the cost of 12 Bhutanese soldiers being killed. The effects of this battle / war seems to have become deeply embedded within the psyche of the Bhutanese; a large memorial (at Dochu La consisting of 108 chortens) was established to commemorate the conflict and one of the on-going repercussions is that the army are more popular than ever. Not that it would ever sink to the depths of the Burmese army and become a junta. That would be unthinkable.
So the army is needed . But what about religious or moral objections, after all Costa Rica doesn’t have a standing army so surely a strict Buddhist nation could do without one? But then the Bhutanese love meat. They are devout devourers of pork and beef and, to a slightly lesser extent, chicken? So long as they don’t have to kill the animals themselves they are happy to consume flesh.
Do I hear calls of ‘Hypocracy’? Well, I’m not going to shout them down.
But all religions are institutionally hypocritical and Buddhism is no worse than any other. An army of a Buddhist nation sounds contradictory but religion has always been political, nations are essentially political beasts with artificial boundaries, politicians need to maintain and protect those boundaries as well as they can given limited resources, and armies are the main way of providing protection.
At least this army is not there to violate other nations or supress the population or support an unauthorised government. It provides comfort and a sense of security, a source of pride, and a life for many people. Who am I to criticise it?
The trekking in Bhutan was far better than in Nepal (although Nepal was good). Here it was proper camping, there it was in Guesthouses. Nepal is over-populated, there is no getting away from people; waves of trekkers (ramblers) met you head on along the Poon Hill circuit; football crowds gathered to catch the dawn view of Annapurna; dogs, locals, cows, agricultural terraces … they all swarm and cover the slopes of Nepal.
But in Bhutan … ah, it’s different. I met perhaps 10 other trekkers on my 5 day stint. Yes, there were monks and the occasional dog, but mainly it was me in the wild, in untouched, blue pine forests and stands of huge or dwarf rhodies and junipers and alpine meadows of the highest hills. Alongside the soft beats of the wings of the goshawk, and ‘glowps’ of ravens, and cheeky cawings of choughs there was the whisper of winds and ripple of drying leaves. No sounds of machinery. No barking . No drunken laughter . It was heaven.
Of course I was spoilt. Apart from the landscape, and the views, and the sky and the clouds, and the wildlife and the vegetation, I had a platoon of (for wont of a better word ) servants to look after my every needs. I had my own chef, and he had a helper. I had a guide who made sure I didn’t fall down a cliff or take the wrong path. I had a horseman who looked after the seven ponies that accompanied our small expedition. The only person I lacked was a masseur (which, incidentally, was what I really needed).
They erected my tent and decamped for me. They cooked me three meals a day and washed up after me. I was served at my table and they even ran off to buy beer for me . They set up my own private lav, provided loo paper, and filled the hole in after me. My guide even carried my water bottle. They did everything for me except tuck me in at night (for which I was grateful).
It was hard walking, some of the slopes were steep, and it was bloody cold at night. I met a couple of Aussies on the second day and, after I remarked how bloody cold it was the previous night (not that I was fixated or anything), they said, ‘Well, it gets colder. There was frost on the ground two nights ago.’ I said, ‘Great. Good job my sleeping bag isn’t as good as I thought it was (and the zip’s broken), and that I forgot my socks.’ They said, ‘You forgot your socks?! Are you mad?’ I didn’t say anything. ‘But you’re from Scotland, right?’ ‘Aye,’ I said, ‘You’ll be fine then.’ They were nice people but they could afford to be because they’d survived the ordeal and were now heading back to civilisation. They had had socks. Smug bastards. Nice people though.
Ten minutes later, as I was watching a huge thanka being unfolded by the Phajoding monks, the lady (to my shame I never did get to know her name) ran up to me and offered, like a true Buddhist using both hands, a pair of socks. ‘They’re a day and a half old,’ she said, ‘but they’ll save your life!’ I didn’t know what to say so I kept repeating, like the simpleton John Miles played in ‘Ryan’s Daughter’, ‘Thank you, thank you.’ I refrained from saying ‘God bless’, but I was genuinely touched (in more ways than one) and didn’t even have the sense to ask for their address so that I could send them back to Oz. Which was just as well. But I would have had them washed.
And the socks really were a Godsend. Never before have I held so much regard for footware. They (along with the extra blanket supplied by chef) actually made the next three nights bearable (just. There was still the issue of the bells and the thin mattress). Thanks Australia ;-)
Overall, you might think that a minimum of $200 a day to visit and exist in Bhutan is a lot of money. And it is. No argument. But … this money covers everything apart from incidentals such as snacks and souvenirs , and so, although it’s expensive, it’s not that expensive and is, actually, when it comes down to it, damned good value for money. Outside of Bhutan, how much would it cost to have what they provided me? A personal guide (just for little old me) who answers most of the inane and arcane questions I usually pose to myself or strangers (who aren’t good at responding. Either of them) and panders to almost my every whim My own transport (so I can say, ‘Why don’t we go down this wee road?’, ‘Can we just stop here for a minute to take a photo’, and ‘STOP! There’s a bird I haven’t seen, I’m sure of it. Might be new to science too. Come on, we’ll be famous!’ ) My your own private expeditionary force to conquer the Himalayas? The chance to stay in top class hotels (with clean, unstained sheets and electrics that work. Luxury). To have all your meals provided for you (most of them excellent). And to have the flexibility to be able to change itinerary and venues / hotels depending on how you feel … and all this amongst the beauty, serenity and unspoilt splendour of a country which is Bhutan …
Well, what can I say? It’s not a perfect country, but it comes damned close to it.
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Known affectionately as the 'cartoon bus', 4733 still sports its cartoon animal characters some 3 and a half years on from them being applied, and even more of a surprise that the animals haven't been a target for local bricks! As the vehicle will be refurbished in the near future it will presumably lose them, and the associated rear advert.
Seen here almost three years ago when the bus was allocated to Coalville, on its regular haunt in those times, the 126.
2nd December 2009, Loughborough
Renowned for its ruggedness, firepower and speed, the massive Republic P-47 was one of the most famous and important USAAF fighters during World War II. Produced in larger numbers than any other U.S. fighter, the Thunderbolt -- affectionately nicknamed the "Jug" -- served as a bomber escort and as a very effective ground attack fighter.
Origin
The Thunderbolt was the end result of a series of radial-engine fighters developed in the 1930s by Russian émigrés Alexander de Seversky and Alexander Kartveli. Although the P-47 design originated as a small, inline-engine lightweight interceptor, changing requirements drastically altered the project. The considerably larger prototype XP-47B weighed over twice as much as the original concept.
Into Service
The first production version, the P-47B, entered service in the spring of 1942. Production and development problems limited the 171 built to training use only. The follow-on P-47C corrected some of the vices of the P-47B, and it started coming off the production line in September 1942.
Hitting Its Stride -- The P-47D
With over 12,500 built, the P-47D became the most-produced and widely-used model of the Thunderbolt. The early P-47Ds were similar to the P-47C, with the most important change being additional armor around the pilot. Although they were fast and had an excellent roll rate, early P-47s suffered from poor climbing performance and short range.
Over the course of its production, the P-47D was greatly improved. A more efficient propeller significantly increased the climb rate. Internal fuel tank capacity became larger and new wing mounts carried droppable fuel tanks or bombs in addition to those on the underside fuselage mount. Late-model P-47Ds received more wing mounts to carry a total of 10 air-to-ground rockets. The Thunderbolt became even faster with engine water injection, which allowed higher emergency horsepower. The most visible change during the P-47D production run was the new "bubble-top" canopy, which provided much better all-around vision for the pilot.
The Thunderbolt in Combat
The USAAF and several Allied nations used the P-47 in nearly every combat theater. Through 1943 in Europe, the P-47C and P-47D equipped the majority of 8th Air Force fighter groups in England (and one in the 15th Air Force in Italy) as a long-range escort fighter. But since they couldn't escort USAAF heavy bombers all the way to some targets, longer-ranged P-51 Mustangs gradually replaced them in the escort role (with the sole exception of the 56th Fighter Group). The rugged and heavily-armed P-47D proved to be ideal for ground attack, though, and it became the backbone of the fighter-bomber force in the 9th Air Force in western Europe and the 12th Air Force in southern Europe.
In the Pacific, several 5th Air Force fighter groups flew the P-47D against Japanese air and ground forces in New Guinea and the Philippines in 1943-1944. Later, five groups in the 7th Air Force (and, in the closing weeks of the war, the 20th Air Force) flew the much longer-ranged P-47N as an escort fighter for B-29s against the Japanese homeland.
The P-47D did not arrive in the China-Burma-India (CBI) Theater until late spring 1944, but it flew as an effective fighter-bomber in several units there, including the famous 1st Air Commando Group.
Many Allied countries also flew the P-47D in combat in WWII, including Brazil, Free France, Great Britain, Mexico and the Soviet Union.
The Long-Legged P-47N
Range continued to be a problem for the Thunderbolt until the introduction of the P-47N, which breathed new life into the P-47 design. The P-47N had a more powerful engine and introduced a new wing which, unlike the P-47D's, carried two 96-gallon internal fuel tanks. The P-47N was 40 mph faster and could fly over 800 miles farther than the P-47D. The first production models appeared in September 1944, and over 1,800 were built. During the war, the P-47N was only used in the Pacific Theater.
Post-War Use
P-47Ds and P-47Ns continued to serve in the USAAF (after 1947, the U.S. Air Force) as initial equipment for SAC, TAC and ADC squadrons. In 1948 the Thunderbolt was redesignated the F-47. As more jet fighters came into the inventory, the USAF phased out the F-47 in 1949, but the Air National Guard continued to use it into the mid-1950s.
During the Korean War, the USAF theater commander, Lt. Gen. George Stratemeyer, requested that F-47s be sent. But, due to the shortage of spare parts and logistical complications, his request was denied. Many countries in Latin America, along with Iran, Italy, Nationalist China, Turkey and Yugoslavia continued to operate the Thunderbolt, some into the 1960s.
Of the grand total of 15,683 P-47s built, approximately two-thirds reached operational commands overseas and 5,222 were lost in action, including 1,722 non-combat losses. In 1.35 million combat hours flown, the combat loss was less than 0.7 percent, an exceptionally low figure attesting to the strength of the aircraft.
The Museum's Aircraft
The aircraft on display is a P-47D-40 (S/N 45-49167), and it was built at the Republic plant in Evansville, Ind. In the late 1940s, it was transferred to the Peruvian air force. The aircraft later came to the museum in 1981. It is painted as the P-47D-30 Five by Five flown by Col. Joseph Laughlin, commander of the 362nd Fighter Group, 9th Air Force, in early 1945.
TECHNICAL NOTES:
Armament: Eight .50-cal machine guns and 2,500 lbs. of bombs or rockets
Engine: One Pratt & Whitney R-2800 radial of 2,430 hp
Maximum speed: 433 mph
Cruising speed: 350 mph
Range: Approx. 1,100 miles with drop tanks
Ceiling: 42,000 ft.
Span: 40 ft. 9 in.
Length: 36 ft. 2 in.
Height: 14 ft. 8 in.
Weight: 17,500 lbs. maximum
I'm getting back to scanning some of my "vintage men" photos. All are from my collection -- Please don't copy or redistribute. Thanks!
The Uma-Mahesvara is a depiction of the great Hindu god Shiva in an affectionate mode. He holds his wife Uma (also called Parvati) on his left knee, and Nandi, the bull that is the deity’s ‘vehicle,’ rests below them. To Nandi’s right is Ganesha, the couple’s elephant-headed son, and to the left is their other son, Kartikeya. Shiva, the creator and destroyer, is portrayed here in the benign mode in which he grants blessings. Made for a temple exterior, perhaps as part of a frieze, this sculpture was meant to be viewed from the right and below as devotees circled the building. Beautifully fashioned and gracefully sensual, it conveys a sense of the complex sculptural programs of classic Hindu temples in India.
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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
Affectionately known as the “Tin Goose,” the Ford Tri-Motor was the largest civil aircraft in America when it first flew on August 2, 1926. Its all-metal, corrugated aluminum construction and the prestigious Ford name made it immediately popular with passengers and airline operators. Highlighted in this image is an interior view of a wing of the Ford Tri-Motor.
For more photography highlights, check out the Air and Space Photo airandspace.si.edu/albums/air-and-space-photo
This photo is subject to Smithsonian Terms of Use: si.edu/termsofuse
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