View allAll Photos Tagged conquer
“To conquer oneself is a greater task than conquering others”.
(Siddhārtha Gautama, the Buddha)
This seated Buddha is sheltered in a room which is barely opened to visitors in Hemis Gompa which is a Tibetan monastery located in the Himalayan hills, on the opposite side of the Singge Tsangpo river (Indus) in Ladakh (Jammu and Kashmir).
I was surprised by the beard and the turban which give a Muslim influence to the statue.
This unusual piece is surrounded by impressive painted walls of a high quality.
There was a natural light coming from the open door.
Join the photographer at www.facebook.com/laurent.goldstein.photography
© All photographs are copyrighted and all rights reserved.
Please do not use any photographs without permission (even for private use).
The use of any work without consent of the artist is PROHIBITED and will lead automatically to consequences.
A dancer from the Brazilian Latin Dance Company show, in the Darling Harbour Latin Fiesta Festival.
Uma dançarina do Brazilian Latin Dance Company, em Darling Harbour, Sydney.
Press the key "L" to see full screen size - press the same key again to return to the original size.
پیروزی ارتش ایران بر ارتش روسیه، دوره قاجار، اوایل سده ۱۹ ترسایی، رنگ و روغن روی بوم. نقاشی: ۱۷۱.۵ توسط ۷۵.۵ قاب: ۱۷۸ توسط ۸۱ سانتیمتر
A prince conquering the Russian army, Persia, Qajar, early 19th century
oil on canvas, framed, label on stretcher with crest of Douglas Craven Phillott
painting: 171.5 by 75.5cm.
framed: 178 by 81cm.
جنگ اچمیازین ۱۲۱۹ ه. ق
عباس میرزا پس از مرتب کردن سپاه خود در آذربایجان، برای سرکوب محمدخان قاجار که حکمرانی ایروان را به عهده داشت و تسلیم روسها شده بود به آن شهر لشکر کشید. سیسیانف فرمانده روسی برای کمک به حاکم ایروان به حوالیاچمیازین مرکز خلیفهگری ارامنه ایروان شتافت. فرمانده روسیه سه روز سپاه عباس میرزا را گلوله باران کرد و چون از عهده آنها برنیامد از ادامه جنگ به صورت مستقیم خودداری کرد. در این بین محمدخان چون ضعف و ناتوانی فرمانده روسی را از جنگ با عباس میرزا دید از عباس میرزا ولیعهد ایران تقاضای عفو و بخشش کرد. سیسیانف به صورت غافلگیرانه خواستار آن شد که بر سپاه ایران شورش کند و در صبح ششم ربیع الثانی ۱۲۱۹ در اچمیازین ناگهان به لشکر عباس میرزا حمله برد و لشکریان ایران را از آن نقطه پراکنده کرد اما نیروی کمکی که از جانب شاه ایران برای عباس میرزا فرستاده شده بود سپاه سیسیانف ژنرال روس را شکست داد و او به ناچار عقب نشینی کرد. این نبرد به پیروزی ایران منتهی شد، حکمرانی ایروان همچنان در اختیار محمدخان قرار گرفت و حکمرانی نخجوان با حکم فتحعلی شاه به کلبعلی خان سپرده شد.
You gain strength, courage, and confidence by every experience in which you really stop to look fear in the face. You must do the thing which you think you cannot do.
{ Eleanor Roosevelt }
In the photo: My friends Daniel and Imee, ascending.
- - - - - -
Although I loved being in the water (I grew up in a city where beaches abound), it also really scared me. It is because I do not know how to swim. But I promised myself I will conquer this fear.
Some two years back, I decided to enrol in scuba diving. And I'm glad I did. I cannot imagine the things I would've missed if I didn't -- all the colorful corals, and fishes of different kinds and sizes. Add stingrays, turtles, and nudibranchs. It's a different kind of solitude being underwater.
Above all, I conquered my fear.
Recently, I logged my 40th dive (I'm not really a seasoned diver yet) in Coron Palawan and saw Japanese shipwrecks, remnants of the 2nd world war.
Of course, I take lots of pictures underwater, too! =)
It's true, life becomes fuller when we conquer our fears.
I spent this day photographing at Westbourne Park and Paddington above is Class 50 50009 Conqueror running past with the 11:30 to Penzance. Loco's seen that day were : 31143/145/273/412/413/415. 47032/54/68/90/95/123/125/252/342/445/447/455/500/510. 50008/9/14/18/21/35/44/48. and Hst's 253001/6/9/10/11/13/15/16/17/18/19/20/22. 15/07/1978.
Kevin Connolly - All rights reserved so please do no use this image without my explicit permission
Best viewed on black.
Had great day out watching Surfers, post some later, the swell was up and the surfers had a blast.
50009 heads west through Clapham Junction on 3 July 1989. Conqueror was withdrawn in January 1991 and soon scrapped at Old Oak Common by Coopers Metals.
Scanned from a 35mm size negative taken by Alec Swain, now in my collection.
The First Age of Romanesque (called premier art roman in French) in the old province of Vendée (south of Brittany, on the Atlantic coast of France) lasted until 1070 or so, when the locals returned after having participated in the conquest of England by William the Conqueror in 1066. At least 4,000 people of all conditions had joined William’s army from Poitou and Vendée, and whilst preparations for the invasion were being undertaken, they were stationed in Normandy and had time to see the innovative churches around them. Upon their return home, they would begin to implement such innovations locally.
The abbey of Maillezais predates this period, and therefore truly belongs to the First Age of Romanesque as it existed in Vendée. Around Year 1000, Maillezais was still an inland island when, in 976, the decision was made by Emma de Blois, wife of William, Duke of Aquitaine, to found an abbey to celebrate the mysterious discovery she had just made during a hunt of a hidden church, dedicated to Saint Hillary and concealed deep within a forest. In 989, the completed abbey church was consecrated. Furthermore, a fortress was built on the same island which the Vikings had invaded several times and which needed protection.
That first church, built just two kilometers from the abbey as we know it today, was unfortunately demolished in the 19th century, but it had ceased being the abbey church a long time before that.
I will not go too deep into the details of History, but indeed, shortly before Year 1000, the new abbot of Maillezais, rightly assessing that the presence of a military fortress so close to the abbey could become detrimental to the interests of the monks, should it fall into less amicable hands, obtained from Duke William the permission to tear it down, provided however that the abbot, a brilliant individual named Theodelin, undertook to build a new monastery in its place: thus the abbey as we know it today came into existence. It was built quite swiftly, and as soon as 1012, the enormous church was completed. Its majesty made a strong impression on the contemporaries.
The abbey was still missing some holy relics, however, the possession and veneration of which would insure a steady influx of pilgrims (and revenue). The apposite discovery in 1019 of a head deemed to be that of Saint John the Baptist in a nearby town (which subsequently changed its name to become Saint-Jean-d’Angély) called for the organization of festivities during which Theodelin stole a tooth from the holy relic. It wasn’t much, but then Providence lent a hand: further to several complicated familial and political stories I will not bother you with, the abbot obtained from Hugh, son of Duke William, that the body of Saint Rigomer, venerated in a church in the city of Le Mans, many miles away, be surreptitiously abducted during the night and transported to Maillezais, where they were ceremoniously installed in the majestic abbey church.
It was one of those translations furtives (literally, “stealthy transports”!) the Middle Ages is famous for. If you want to read a fun but historically quite accurate account of a similar affair taking place in 12th century England, I strongly recommend A Morbid Taste for Bones by Ellis Peters, featuring the famous monk–detective Brother Cadfael.
The final element to mention is that, having become the richest Benedictine abbey in Poitou around 1200, Maillezais became also a bishopric in 1317, its church cumulating its previous duties with those of a cathedral until it was ruined during the Wars of Religion and the bishopric was transferred to the coastal city of La Rochelle in 1648. The abbey was definitively abandoned in 1666 and subsequently used as a stone quarry until, in 1840, it was bought by educated people who decided to protect its amazing ruins. Today, it is the property of the département of Vendée.
The ruins are listed as a Historic Landmark since 1924.
This photo, taken from the high chapel that exited above the narthex clearly shows the shapes of the former nave.
The shapes in the background outline in a very didactic manner the first Romanesque apse and apsidioles, then the enlarged Romanesque ones, then the Gothic ones.
On the right you see the shapes of the cloister with its central garden.
Kashgar is an oasis city with an approximate population of 350,000. It is the westernmost city in China, located near the border with Tajikistan and Kyrgyzstan. Kashgar has a rich history of over 2,000 years and served as a trading post and strategically important city on the Silk Road between China, the Middle East, and Europe. Kashgar is part of the China–Pakistan Economic Corridor.
Located historically at the convergence point of widely varying cultures and empires, Kashgar has been under the rule of the Chinese, Turkic, Mongol, and Tibetan empires. The city has also been the site of an extraordinary number of battles between various groups of people on the steppes.
Now administered as a county-level unit of the People's Republic of China, Kashgar is the administrative centre of its eponymous prefecture in the Xinjiang Uyghur Autonomous Region which has an area of 162,000 square kilometres and a population of approximately 3.5 million. The city's urban area covers 15 km2, though its administrative area extends over 555 km2.
NAME
The modern Chinese name is 喀什 (Kāshí), a shortened form of the longer and less-frequently used (simplified Chinese: 喀什噶尔; traditional Chinese: 喀什噶爾; pinyin: Kāshígé’ěr; Uyghur: قەشقەر). Ptolemy (AD 90-168), in his Geography, Chapter 15.3A, refers to Kashgar as “Kasi”. Its western and probably indigenous name is the Kāš ("rock"), to which the East Iranian -γar ("mountain"); cf. Pashto and Middle Persian gar/ġar, from Old Persian/Pahlavi girīwa ("hill; ridge (of a mountain)") was attached. Alternative historical Romanizations for "Kashgar" include Cascar and Cashgar.
Non-native names for the city, such as the old Chinese name Shule 疏勒 and Tibetan Śu-lig may have originated as an attempts to transcribe the Sanskrit name for Kashgar, Śrīkrīrāti ("fortunate hospitality")
Variant transcriptions of the official Uyghur: يېڭىشەھەر include: K̂äxk̂är or Kaxgar, as well as Jangi-schahr, Kashgar Yangi Shahr, K’o-shih-ka-erh, K’o-shih-ka-erh-hsin-ch’eng, Ko-shih-ka-erh-hui-ch’eng, K’o-shih-ko-erh-hsin-ch’eng, New Kashgar, Sheleh, Shuleh, Shulen, Shu-lo, Su-lo, Su-lo-chen, Su-lo-hsien, Yangi-shaar, Yangi-shahr, Yangishar, Yéngisheher, Yengixəh̨ər and Еңишәһәр.
HISTORY
HAN DYNASTY
The earliest mention of Kashgar occurs when a Chinese Han dynasty envoy traveled the Northern Silk Road to explore lands to the west.
Another early mention of Kashgar is during the Former Han (also known as the Western Han dynasty), when in 76 BC the Chinese conquered the Xiongnu, Yutian (Khotan), Sulei (Kashgar), and a group of states in the Tarim basin almost up to the foot of the Tian Shan range.
Ptolemy speaks of Scythia beyond the Imaus, which is in a “Kasia Regio”, probably exhibiting the name from which Kashgar and Kashgaria (often applied to the district) are formed. The country’s people practised Zoroastrianism and Buddhism before the coming of Islam.
In the Book of Han, which covers the period between 125 BC and 23 AD, it is recorded that there were 1,510 households, 18,647 people and 2,000 persons able to bear arms. By the time covered by the Book of the Later Han (roughly 25 to 170 AD), it had grown to 21,000 households and had 3,000 men able to bear arms.
The Book of the Later Han provides a wealth of detail on developments in the region:
"In the period of Emperor Wu [140-87 BC], the Western Regions1 were under the control of the Interior [China]. They numbered thirty-six kingdoms. The Imperial Government established a Colonel [in charge of] Envoys there to direct and protect these countries. Emperor Xuan [73-49 BC] changed this title [in 59 BC] to Protector-General.
Emperor Yuan [40-33 BC] installed two Wuji Colonels to take charge of the agricultural garrisons on the frontiers of the king of Nearer Jushi [Turpan].
During the time of Emperor Ai [6 BC-AD 1] and Emperor Ping [AD 1-5], the principalities of the Western Regions split up and formed fifty-five kingdoms. Wang Mang, after he usurped the Throne [in AD 9], demoted and changed their kings and marquises. Following this, the Western Regions became resentful, and rebelled. They, therefore, broke off all relations with the Interior [China] and, all together, submitted to the Xiongnu again.
The Xiongnu collected oppressively heavy taxes and the kingdoms were not able to support their demands. In the middle of the Jianwu period [AD 25-56], they each [Shanshan and Yarkand in 38, and 18 kingdoms in 45], sent envoys to ask if they could submit to the Interior [China], and to express their desire for a Protector-General. Emperor Guangwu, decided that because the Empire was not yet settled [after a long period of civil war], he had no time for outside affairs, and [therefore] finally refused his consent [in AD 45].
In the meantime, the Xiongnu became weaker. The king of Suoju [Yarkand], named Xian, wiped out several kingdoms. After Xian’s death [c. AD 62], they began to attack and fight each other. Xiao Yuan [Tura], Jingjue [Cadota], Ronglu [Niya], and Qiemo [Cherchen] were annexed by Shanshan [the Lop Nur region]. Qule [south of Keriya] and Pishan [modern Pishan or Guma] were conquered and fully occupied by Yutian [Khotan]. Yuli [Fukang], Danhuan, Guhu [Dawan Cheng], and Wutanzili were destroyed by Jushi [Turpan and Jimasa]. Later these kingdoms were re-established.
During the Yongping period [AD 58-75], the Northern Xiongnu forced several countries to help them plunder the commanderies and districts of Hexi. The gates of the towns stayed shut in broad daylight."
And, more particularly in reference to Kashgar itself, is the following record:
"In the sixteenth Yongping year of Emperor Ming 73, Jian, the king of Qiuci (Kucha), attacked and killed Cheng, the king of Shule (Kashgar). Then he appointed the Qiuci (Kucha) Marquis of the Left, Douti, King of Shule (Kashgar). ‹See TfD›
In winter 73, the Han sent the Major Ban Chao who captured and bound Douti. He appointed Zhong, the son of the elder brother of Cheng, to be king of Shule (Kashgar). Zhong later rebelled. (Ban) Chao attacked and beheaded him."
THE KUSHANS
The Book of the Later Han also gives the only extant historical record of Yuezhi or Kushan involvement in the Kashgar oasis:
"During the Yuanchu period (114-120) in the reign of Emperor, the king of Shule (Kashgar), exiled his maternal uncle Chenpan to the Yuezhi (Kushans) for some offence. The king of the Yuezhi became very fond of him. Later, Anguo died without leaving a son. His mother directed the government of the kingdom. She agreed with the people of the country to put Yifu (lit. “posthumous child”), who was the son of a full younger brother of Chenpan on the throne as king of Shule (Kashgar). Chenpan heard of this and appealed to the Yuezhi (Kushan) king, saying:
"Anguo had no son. His relative (Yifu) is weak. If one wants to put on the throne a member of (Anguo’s) mother’s family, I am Yifu’s paternal uncle, it is I who should be king."
The Yuezhi (Kushans) then sent soldiers to escort him back to Shule (Kashgar). The people had previously respected and been fond of Chenpan. Besides, they dreaded the Yuezhi (Kushans). They immediately took the seal and ribbon from Yifu and went to Chenpan, and made him king. Yifu was given the title of Marquis of the town of Pangao [90 li, or 37 km, from Shule].
‹See TfD›
Then Suoju (Yarkand) continued to resist Yutian (Khotan), and put themselves under Shule (Kashgar). Thus Shule (Kashgar), became powerful and a rival to Qiuci (Kucha) and Yutian (Khotan)."
However, it was not very long before the Chinese began to reassert their authority in the region:
“In the second Yongjian year (127), during Emperor Shun’s reign, Chenpan sent an envoy to respectfully present offerings. The Emperor bestowed on Chenpan the title of Great Commandant-in-Chief for the Han. Chenxun, who was the son of his elder brother, was appointed Temporary Major of the Kingdom. ‹See TfD›
In the fifth year (130), Chenpan sent his son to serve the Emperor and, along with envoys from Dayuan (Ferghana) and Suoju (Yarkand), brought tribute and offerings.”
From an earlier part of the same text comes the following addition:
“In the first Yangjia year (132), Xu You sent the king of Shule (Kashgar), Chenpan, who with 20,000 men, attacked and defeated Yutian (Khotan). He beheaded several hundred people, and released his soldiers to plunder freely. He replaced the king [of Jumi] by installing Chengguo from the family of [the previous king] Xing, and then he returned.”[38]
Then the first passage continues:
“In the second Yangjia year (133), Chenpan again made offerings (including) a lion and zebu cattle. ‹See TfD›
Then, during Emperor Ling’s reign, in the first Jianning year, the king of Shule (Kashgar) and Commandant-in-Chief for the Han (i.e. presumably Chenpan), was shot while hunting by the youngest of his paternal uncles, Hede. Hede named himself king.
‹See TfD›
In the third year (170), Meng Tuo, the Inspector of Liangzhou, sent the Provincial Officer Ren She, commanding five hundred soldiers from Dunhuang, with the Wuji Major Cao Kuan, and Chief Clerk of the Western Regions, Zhang Yan, brought troops from Yanqi (Karashahr), Qiuci (Kucha), and the Nearer and Further States of Jushi (Turpan and Jimasa), altogether numbering more than 30,000, to punish Shule (Kashgar). They attacked the town of Zhenzhong [Arach − near Maralbashi] but, having stayed for more than forty days without being able to subdue it, they withdrew. Following this, the kings of Shule (Kashgar) killed one another repeatedly while the Imperial Government was unable to prevent it.”
THREE KINGDOMS TO THE SUI
These centuries are marked by a general silence in sources on Kashgar and the Tarim Basin.
The Weilüe, composed in the second third of the 3rd century, mentions a number of states as dependencies of Kashgar: the kingdom of Zhenzhong (Arach?), the kingdom of Suoju (Yarkand), the kingdom of Jieshi, the kingdom of Qusha, the kingdom of Xiye (Khargalik), the kingdom of Yinai (Tashkurghan), the kingdom of Manli (modern Karasul), the kingdom of Yire (Mazar − also known as Tágh Nák and Tokanak), the kingdom of Yuling, the kingdom of Juandu (‘Tax Control’ − near modern Irkeshtam), the kingdom of Xiuxiu (‘Excellent Rest Stop’ − near Karakavak), and the kingdom of Qin.
However, much of the information on the Western Regions contained in the Weilüe seems to have ended roughly about (170), near the end of Han power. So, we can’t be sure that this is a reference to the state of affairs during the Cao Wei (220-265), or whether it refers to the situation before the civil war during the Later Han when China lost touch with most foreign countries and came to be divided into three separate kingdoms.
Chapter 30 of the Records of the Three Kingdoms says that after the beginning of the Wei Dynasty (220) the states of the Western Regions did not arrive as before, except for the larger ones such as Kucha, Khotan, Kangju, Wusun, Kashgar, Yuezhi, Shanshan and Turpan, who are said to have come to present tribute every year, as in Han times.
In 270, four states from the Western Regions were said to have presented tribute: Karashahr, Turpan, Shanshan, and Kucha. Some wooden documents from Niya seem to indicate that contacts were also maintained with Kashgar and Khotan around this time.
In 422, according to the Songshu, ch. 98, the king of Shanshan, Bilong, came to the court and "the thirty-six states in the Western Regions" all swore their allegiance and presented tribute. It must be assumed that these 36 states included Kashgar.
The "Songji" of the Zizhi Tongjian records that in the 5th month of 435, nine states: Kucha, Kashgar, Wusun, Yueban, Tashkurghan, Shanshan, Karashahr, Turpan and Sute all came to the Wei court.
In 439, according to the Weishu, ch. 4A, Shanshan, Kashgar and Karashahr sent envoys to present tribute.
According to the Weishu, ch. 102, Chapter on the Western Regions, the kingdoms of Kucha, Kashgar, Wusun, Yueban, Tashkurghan, Shanshan, Karashahr, Turpan and Sute all began sending envoys to present tribute in the Taiyuan reign period (435-440).
In 453 Kashgar sent envoys to present tribute (Weishu, ch. 5), and again in 455.
An embassy sent during the reign of Wencheng Di (452-466) from the king of Kashgar presented a supposed sacred relic of the Buddha; a dress which was incombustible.
In 507 Kashgar, is said to have sent envoys in both the 9th and 10th months (Weishu, ch. 8).
In 512, Kashgar sent envoys in the 1st and 5th months. (Weishu, ch. 8).
Early in the 6th century Kashgar is included among the many territories controlled by the Yeda or Hephthalite Huns, but their empire collapsed at the onslaught of the Western Turks between 563 and 567 who then probably gained control over Kashgar and most of the states in the Tarim Basin.
TANG DYNASTY
The founding of the Tang dynasty in 618 saw the beginning of a prolonged struggle between China and the Western Turks for control of the Tarim Basin. In 635, the Tang Annals reported an emissary from the king of Kashgar to the Tang capital. In 639 there was a second emissary bringing products of Kashgar as a token of submission to the Tang state.
Buddhist scholar Xuanzang passed through Kashgar (which he referred to as Ka-sha) in 644 on his return journey from India to China. The Buddhist religion, then beginning to decay in India, was active in Kashgar. Xuanzang recorded that they flattened their babies heads, tattooed their bodies and had green eyes. He reported that Kashgar had abundant crops, fruits and flowers, wove fine woolen stuffs and rugs. Their writing system had been adapted from Indian script but their language was different from that of other countries. The inhabitants were sincere Buddhist adherents and there were some hundreds of monasteries with more than 10,000 followers, all members of the Sarvastivadin School.
At around the same era, Nestorian Christians were establishing bishoprics at Herat, Merv and Samarkand, whence they subsequently proceeded to Kashgar, and finally to China proper itself.
In 646, the Turkic Kagan asked for the hand of a Tang Chinese princess, and in return the Emperor promised Kucha, Khotan, Kashgar, Karashahr and Sarikol as a marriage gift, but this did not happen as planned.
In a series of campaigns between 652 and 658, with the help of the Uyghurs, the Chinese finally defeated the Western Turk tribes and took control of all their domains, including the Tarim Basin kingdoms. Karakhoja was annexed in 640, Karashahr during campaigns in 644 and 648, and Kucha fell in 648.
In 662 a rebellion broke out in the Western Regions and a Chinese army sent to control it was defeated by the Tibetans south of Kashgar.
After another defeat of the Tang Chinese forces in 670, the Tibetans gained control of the whole region and completely subjugated Kashgar in 676-8 and retained possession of it until 692, when the Tang dynasty regained control of all their former territories, and retained it for the next fifty years.
In 722 Kashgar sent 4,000 troops to assist the Chinese to force the "Tibetans out of "Little Bolu" or Gilgit.
In 728, the king of Kashgar was awarded a brevet by the Chinese emperor.
In 739, the Tangshu relates that the governor of the Chinese garrison in Kashgar, with the help of Ferghana, was interfering in the affairs of the Turgesh tribes as far as Talas.
In 751 the Chinese were defeated by an Arab army in the Battle of Talas. The An Lushan Rebellion led to the decline of Tang influence in Central Asia due to the fact that the Tang dynasty was forced to withdraw its troops from the region to fight An Lushan. The Tibetans cut all communication between China and the West in 766.
Soon after the Chinese pilgrim monk Wukong passed through Kashgar in 753. He again reached Kashgar on his return trip from India in 786 and mentions a Chinese deputy governor as well as the local king.
BATTLES WITH ARAB CALIPHATE
In 711, the Arabs invaded Kashgar, but did not hold the city for any length of time. Kashgar and Turkestan lent assistance to the reigning queen of Bukhara, to enable her to repel the Arabs. Although the Muslim religion from the very commencement sustained checks, it nevertheless made its weight felt upon the independent states of Turkestan to the north and east, and thus acquired a steadily growing influence. It was not, however, till the 10th century that Islam was established at Kashgar, under the Kara-Khanid Khanate.
THE TURKIC RULE
According to the 10th-century text, Hudud al-'alam, "the chiefs of Kashghar in the days of old were from the Qarluq, or from the Yaghma." The Karluks, Yaghmas and other tribes such as the Chigils formed the Karakhanids. The Karakhanid Sultan Satuq Bughra Khan converted to Islam in the 10th century and captured Kashgar. Kashgar was the capital of the Karakhanid state for a time but later the capital was moved to Balasaghun. During the latter part of the 10th century, the Muslim Karakhanids began a struggle against the Buddhist Kingdom of Khotan, and the Khotanese defeated the Karakhanids and captured Kashgar in 970. Chinese sources recorded the king of Khotan offering to send them a dancing elephant captured from Kashgar. Later in 1006, the Karakhanids of Kashgar under Yusuf Kadr Khan conquered Khotan.
The Karakhanid Khanate however was beset with internal strife, and the khanate split into two, the Eastern and Western Karakhanid Khanates, with Kashgar falling within the domain of the Eastern Karakhanid state. In 1089, the Western Karakhanids fell under the control of the Seljuks, but the Eastern Karakhanids was for the most part independent.
Both the Karakhanid states were defeated in the 12th century by the Kara-Khitans who captured Balasaghun, however Karakhanid rule continued in Kashgar under the suzerainty of the Kara-Khitans. The Kara-Khitan rulers followed a policy of religious tolerance, Islamic religious life continued uninterrupted and Kashgar was also a Nestorian metropolitan see. The last Karakhanid of Kashgar was killed in a revolt in 1211 by the city's notables. Kuchlug, a usurper of the throne of the Kara-Khitans, then attacked Kashgar which finally surrendered in 1214.
THE MONGOLS
The Kara-Khitai in their turn were swept away in 1219 by Genghis Khan. After his death, Kashgar came under the rule of the Chagatai Khans. Marco Polo visited the city, which he calls Cascar, about 1273-4 and recorded the presence of numerous Nestorian Christians, who had their own churches. Later In the 14th century, a Chagataid khan Tughluq Timur converted to Islam, and Islamic tradition began to reassert its ascendancy.
In 1389−1390 Tamerlane ravaged Kashgar, Andijan and the intervening country. Kashgar endured a troubled time, and in 1514, on the invasion of the Khan Sultan Said, was destroyed by Mirza Ababakar, who with the aid of ten thousand men built a new fort with massive defences higher up on the banks of the Tuman river. The dynasty of the Chagatai Khans collapsed in 1572 with the division of the country among rival factions; soon after, two powerful Khoja factions, the White and Black Mountaineers (Ak Taghliq or Afaqi, and Kara Taghliq or Ishaqi), arose whose differences and war-making gestures, with the intermittent episode of the Oirats of Dzungaria, make up much of recorded history in Kashgar until 1759. The Dzungar Khanate conquered Kashgar and set up the Khoja as their puppet rulers.
QING CONQUEST
The Qing dynasty defeated the Dzungar Khanate during the Ten Great Campaigns and took control of Kashgar in 1759. The conquerors consolidated their authority by settling other ethnics emigrants in the vicinity of a Manchu garrison.
Rumours flew around Central Asia that the Qing planned to launch expeditions towards Transoxiana and Samarkand, the chiefs of which sought assistance from the Afghan king Ahmed Shah Abdali. The alleged expedition never happened so Ahmad Shah withdrew his forces from Kokand. He also dispatched an ambassador to Beijing to discuss the situation of the Afaqi Khojas, but the representative was not well received, and Ahmed Shah was too busy fighting off the Sikhs to attempt to enforce his demands through arms.
The Qing continued to hold Kashgar with occasional interruptions during the Afaqi Khoja revolts. One of the most serious of these occurred in 1827, when the city was taken by Jahanghir Khoja; Chang-lung, however, the Qing general of Ili, regained possession of Kashgar and the other rebellious cities in 1828.
The Kokand Khanate raided Kashgar several times. A revolt in 1829 under Mahommed Ali Khan and Yusuf, brother of Jahanghir resulted in the concession of several important trade privileges to the Muslims of the district of Altishahr (the "six cities"), as it was then called.
The area enjoyed relative calm until 1846 under the rule of Zahir-ud-din, the local Uyghur governor, but in that year a new Khoja revolt under Kath Tora led to his accession as the authoritarian ruler of the city. However, his reign was brief—at the end of seventy-five days, on the approach of the Chinese, he fled back to Khokand amid the jeers of the inhabitants. The last of the Khoja revolts (1857) was of about equal duration, and took place under Wali-Khan, who murdered the well-known traveler Adolf Schlagintweit.
1862 CHINESE HUI REVOLT
The great Dungan revolt (1862–1877) involved insurrection among various Muslim ethnic groups. It broke out in 1862 in Gansu then spread rapidly to Dzungaria and through the line of towns in the Tarim Basin.
Dungan troops based in Yarkand rose and in August 1864 massacred some seven thousand Chinese and their Manchu commander. The inhabitants of Kashgar, rising in their turn against their masters, invoked the aid of Sadik Beg, a Kyrgyz chief, who was reinforced by Buzurg Khan, the heir of Jahanghir Khoja, and his general Yakub Beg. The latter men were dispatched at Sadik’s request by the ruler of Khokand to raise what troops they could to aid his Muslim friends in Kashgar.
Sadik Beg soon repented of having asked for a Khoja, and eventually marched against Kashgar, which by this time had succumbed to Buzurg Khan and Yakub Beg, but was defeated and driven back to Khokand. Buzurg Khan delivered himself up to indolence and debauchery, but Yakub Beg, with singular energy and perseverance, made himself master of Yangi Shahr, Yangi-Hissar, Yarkand and other towns, and eventually became sole master of the country, Buzurg Khan proving himself totally unfit for the post of ruler.
With the overthrow of Chinese rule in 1865 by Yakub Beg (1820–1877), the manufacturing industries of Kashgar are supposed to have declined.
Yaqub Beg entered into relations and signed treaties with the Russian Empire and the British Empire, but when he tried to get their support against China, he failed.
Kashgar and the other cities of the Tarim Basin remained under Yakub Beg’s rule until May 1877, when he died at Korla. Thereafter Kashgaria was reconquered by the forces of the Qing general Zuo Zongtang during the Qing reconquest of Xinjiang.
QING RULE
There were eras in Xinjiang's history where intermarriage was common, "laxity" which set upon Uyghur women led them to marry Chinese men and not wear the veil in the period after Yaqub Beg's rule ended, it is also believed by Uyghurs that some Uyghurs have Han Chinese ancestry from historical intermarriage, such as those living in Turpan.
Even though Muslim women are forbidden to marry non-Muslims in Islamic law, from 1880-1949 it was frequently violated in Xinjiang since Chinese men married Muslim Turki (Uyghur) women, a reason suggested by foriengers that it was due to the women being poor, while the Turki women who married Chinese were labelled as whores by the Turki community, these marriages were illegitimate according to Islamic law but the women obtained benefits from marrying Chinese men since the Chinese defended them from Islamic authorities so the women were not subjected to the tax on prostitution and were able to save their income for themselves. Chinese men gave their Turki wives privileges which Turki men's wives did not have, since the wives of Chinese did not have to wear a veil and a Chinese man in Kashgar once beat a mullah who tried to force his Turki Kashgari wife to veil. The Turki women also benefited in that they were not subjected to any legal binding to their Chinese husbands so they could make their Chinese husbands provide them with as much their money as she wanted for her relatives and herself since otherwise the women could just leave, and the property of Chinese men was left to their Turki wives after they died. Turki women considered Turki men to be inferior husbands to Chinese and Hindus. Because they were viewed as "impure", Islamic cemeteries banned the Turki wives of Chinese men from being buried within them, the Turki women got around this problem by giving shrines donations and buying a grave in other towns. Besides Chinese men, other men such as Hindus, Armenians, Jews, Russians, and Badakhshanis intermarried with local Turki women. The local society accepted the Turki women and Chinese men's mixed offspring as their own people despite the marriages being in violation of Islamic law. Turki women also conducted temporary marriages with Chinese men such as Chinese soldiers temporarily stationed around them as soldiers for tours of duty, after which the Chinese men returned to their own cities, with the Chinese men selling their mixed daughters with the Turki women to his comrades, taking their sons with them if they could afford it but leaving them if they couldn't, and selling their temporary Turki wife to a comrade or leaving her behind.
An anti-Russian uproar broke out when Russian customs officials, 3 Cossacks and a Russian courier invited local Turki (Uyghur) prostitutes to a party in January 1902 in Kashgar, this caused a massive brawl by the inflamed local Turki Muslim populace against the Russians on the pretense of protecting Muslim women because there was anti-Russian sentiment being built up, even though morality was not strict in Kashgar, the local Turki Muslims violently clashed with the Russians before they were dispersed by guards, the Chinese sought to end to tensions to prevent the Russians from building up a pretext to invade.
After the riot, the Russians sent troops to Sarikol in Tashkurghan and demanded that the Sarikol postal services be placed under Russian supervision, the locals of Sarikol believed that the Russians would seize the entire district from the Chinese and send more soldiers even after the Russians tried to negotiate with the Begs of Sarikol and sway them to their side, they failed since the Sarikoli officials and authorities demanded in a petition to the Amban of Yarkand that they be evacuated to Yarkand to avoid being harassed by the Russians and objected to the Russian presence in Sarikol, the Sarikolis did not believe the Russian claim that they would leave them alone and only involved themselves in the mail service.
Many of the young Kashgari women were most attractive in appearance, and some of the little girls quite lovely, their plaits of long hair falling from under a jaunty little embroidered cap, their big dark eyes, flashing teeth and piquant olive faces reminding me of Italian or Spanish children. One most beautiful boy stands out in my memory. He was clad in a new shirt and trousers of flowered pink, his crimson velvet cap embroidered with gold, and as he smiled and salaamed to us I thought he looked like a fairy prince. The women wear their hair in two or five plaits much thickened and lengthened by the addition of yak's hair, but the children in several tiny plaits.
The peasants are fairly well off, as the soil is rich, the abundant water-supply free, and the taxation comparatively light. It was always interesting to meet them taking their live stock into market. Flocks of sheep with tiny lambs, black and white, pattered along the dusty road; here a goat followed its master like a dog, trotting behind the diminutive ass which the farmer bestrode; or boys, clad in the whity-brown native cloth, shouted incessantly at donkeys almost invisible under enormous loads of forage, or carried fowls and ducks in bunches head downwards, a sight that always made me long to come to the rescue of the luckless birds.
It was pleasant to see the women riding alone on horseback, managing their mounts to perfection. They formed a sharp contrast to their Persian sisters, who either sit behind their husbands or have their steeds led by the bridle; and instead of keeping silence in public, as is the rule for the shrouded women of Iran, these farmers' wives chaffered and haggled with the men in the bazar outside the city, transacting business with their veils thrown back.
Certainly the mullas do their best to keep the fair sex in their place, and are in the habit of beating those who show their faces in the Great Bazar. But I was told that poetic justice had lately been meted out to one of these upholders of the law of Islam, for by mistake he chastised a Kashgari woman married to a Chinaman, whereupon the irate husband set upon him with a big stick and castigated him soundly.
That a Muslim should take in marriage one of alien faith is not objected to; it is rather deemed a meritorious act thus to bring an unbeliever to the true religion. The Muslim woman, on the other hand, must not be given in marriage to a non-Muslim; such a union is regarded as the most heinous of sins. In this matter, however, compromises are sometimes made with heaven: the marriage of a Turki princess with the emperor Ch'ien-lung has already been referred to; and, when the present writer passed through Minjol (a day's journey west of Kashgar) in 1902, a Chinese with a Turki wife (? concubine) was presented to him.
FIRST EAST TURKESTAN REPUBLIC
Kashgar was the scene of continual battles from 1933 to 1934. Ma Shaowu, a Chinese Muslim, was the Tao-yin of Kashgar, and he fought against Uyghur rebels. He was joined by another Chinese Muslim general, Ma Zhancang.
BATTLE OF KASHGAR (1933)
Uighur and Kirghiz forces, led by the Bughra brothers and Tawfiq Bay, attempted to take the New City of Kashgar from Chinese Muslim troops under General Ma Zhancang. They were defeated.
Tawfiq Bey, a Syrian Arab traveler, who held the title Sayyid (descendent of prophet Muhammed) and arrived at Kashgar on August 26, 1933, was shot in the stomach by the Chinese Muslim troops in September. Previously Ma Zhancang arranged to have the Uighur leader Timur Beg killed and beheaded on August 9, 1933, displaying his head outside of Id Kah Mosque.
Han chinese troops commanded by Brigadier Yang were absorbed into Ma Zhancang's army. A number of Han chinese officers were spotted wearing the green uniforms of Ma Zhancang's unit of the 36th division, presumably they had converted to Islam.
BATTLE OF KASHGAR (1934)
The 36th division General Ma Fuyuan led a Chinese Muslim army to storm Kashgar on February 6, 1934, attacking the Uighur and Kirghiz rebels of the First East Turkestan Republic. He freed another 36th division general, Ma Zhancang, who was trapped with his Chinese Muslim and Han Chinese troops in Kashgar New City by the Uighurs and Kirghiz since May 22, 1933. In January, 1934, Ma Zhancang's Chinese Muslim troops repulsed six Uighur attacks, launched by Khoja Niyaz, who arrived at the city on January 13, 1934, inflicting massive casualties on the Uighur forces. From 2,000 to 8,000 Uighur civilians in Kashgar Old City were massacred by Tungans in February, 1934, in revenge for the Kizil massacre, after retreating of Uighur forces from the city to Yengi Hisar. The Chinese Muslim and 36th division Chief General Ma Zhongying, who arrived at Kashgar on April 7, 1934, gave a speech at Id Kah Mosque in April, reminding the Uighurs to be loyal to the Republic of China government at Nanjing. Several British citizens at the British consulate were killed or wounded by the 36th division on March 16, 1934.
PEOPLE´S REPUBLIC OF CHINA
Kashgar was incorporated into the People's Republic of China in 1949. During the Cultural Revolution, one of the largest statues of Mao in China was built in Kashgar, near People's Square. In 1986, the Chinese government designated Kashgar a "city of historical and cultural significance". Kashgar and surrounding regions have been the site of Uyghur unrest since the 1990s. In 2008, two Uyghur men carried out a vehicular, IED and knife attack against police officers. In 2009, development of Kashgar's old town accelerated after the revelations of the deadly role of faulty architecture during the 2008 Sichuan earthquake. Many of the old houses in the old town were built without regulation, and as a result, officials found them to be overcrowded and non-compliant with fire and earthquake codes. When the plan started, 42% of the city's residents lived in the old town. With compensation, residents of faulty buildings are being counseled to move to newer, safer buildings that will replace the historic structures in the $448 million plan, including high-rise apartments, plazas, and reproductions of ancient Islamic architecture. The European Parliament issued a resolution in 2011 calling for "culture-sensitive methods of renovation." The International Scientific Committee on Earthen Architectural Heritage (ISCEAH) has expressed concern over the demolition and reconstruction of historic buildings. ISCEAH has, additionally, urged the implementation of techniques utilized elsewhere in the world to address earthquake vulnerability.
Following the July 2009 Urumqi riots, the government focused on local economic development in an attempt to ameliorate ethnic tensions in the greater Xinjiang region. Kashgar was made into a Special Economic Zone in 2010, the first such zone in China's far west. In 2011, a spate of violence over two days killed dozens of people. By May 2012 two-thirds of the old city had been demolished, fulfilling "political as well as economic goals." In July 2014 the Imam of the Id Kah Mosque, Juma Tayir, was assassinated in Kashgar.
CLIMATE
Kashgar features a desert climate (Köppen BWk) with hot summers and cold winters, with large temperature differences between those two seasons: The monthly 24-hour average temperature ranges from −5.3 °C in January to 25.6 °C in July, while the annual mean is 11.84 °C. Spring is long and arrives quickly, while fall is somewhat brief in comparison. Kashgar is one of the driest cities on the planet, averaging only 64 millimetres of precipitation per year. The city’s wettest month, July, only sees on average 9.1 millimetres of rain. Because of the extremely arid conditions, snowfall is rare, despite the cold winters. Records have been as low as −24.4 °C in January and up to 40.1 °C in July. The frost-free period averages 215 days. With monthly percent possible sunshine ranging from 50% in March to 70% in September, the city receives 2,726 hours of bright sunshine annually.
DEMOGRAPHICS
Kashgar is predominately peopled by Muslim Uyghurs. Compared to Ürümqi, Xinjiang's capital and largest city, Kashgar is less industrial and has significantly fewer Han Chinese residents.
ECONOMICS AND SOCIETY
The city has a very important Sunday market. Thousands of farmers from the surrounding fertile lands come into the city to sell a wide variety of fruit and vegetables. Kashgar’s livestock market is also very lively. Silk and carpets made in Hotan are sold at bazaars, as well as local crafts, such as copper teapots and wooden jewellery boxes.
In order to boost the economy in Kashgar region, the government classified the area as the sixth Special Economic Zone of China in May 2010.
Mahmud al-Kashgari (Turkish: Kâşgarlı Mahmud) (Mahmut from Kashgar) wrote the first Turkic–Arabic Exemplary Dictionary called Divan-ı Lugat-it Türk[citation needed]
The movie The Kite Runner was filmed in Kashgar. Kashgar and the surrounding countryside stood in for Kabul and Afghanistan, since filming in Afghanistan was not possible due to safety and security reasons.
SIGHTS
Kashgar's Old City has been called "the best-preserved example of a traditional Islamic city to be found anywhere in Central Asia". It is estimated to attract more than one million tourists annually.
- Id Kah Mosque, the largest mosque in China, is located in the heart of the city.
- People's Park, the main public park in central Kashgar.
- An 18 m high statue of Mao Zedong in Kashgar is one of the few large-scale statues of Mao remaining in China.
- The tomb of Afaq Khoja in Kashgar is considered the holiest Muslim site in Xinjiang. Built in the 17th century, the tiled mausoleum 5 km northeast of the city centre also contains the tombs of five generations of his family. Abakh was a powerful ruler, controlling Khotan, Yarkand, Korla, Kucha and Aksu as well as Kashgar. Among some Uyghur Muslims, he was considered a great Saint (Aulia).
- Sunday Market in Kashgar is renowned as the biggest market in central Asia; a pivotal trading point along the Silk Road where goods have been traded for more than 2,000 years. The market is open every day but Sunday is the largest.
TRANSPORTATION
AIR
Kashgar Airport serves mainly domestic flights, the majority of them from Urumqi. The only scheduled international flights are passenger and cargo services with Pakistan's capital Islamabad.
RAIL
Kashgar has the westernmost railway station in China. It is connected to the rest of China's rail network via the Southern Xinjiang Railway, which was built in December 1999. Kashgar–Hotan Railway opened for passenger traffic in June 2011, and connected Kashgar with cities in the southern Tarim Basin including Shache (Yarkand), Yecheng (Kargilik) and Hotan. Travel time to Urumqi from Kashgar is approximately 25 hours, while travel time to Hotan is approximately ten hours.
The investigation work of a further extension of the railway line to Pakistan has begun. In November 2009, Pakistan and China agreed to set up a joint venture to do a feasibility study of the proposed rail link via the Khunjerab Pass.
Proposals for a rail connection to Osh in Kyrgyzstan have also been discussed at various levels since at least 1996.
In 2012, a standard gauge railway from Kashgar via Tajikistan and Afghanistan to Iran and beyond has been proposed.
ROAD
The Karakorum highway (KKH) links Islamabad, Pakistan with Kashgar over the Khunjerab Pass. The China–Pakistan Economic Corridor is a multibillion-dollar project was that will upgrade transport links between China and Pakistan, including the upgrades to the Karakorum highway. Bus routes exist for passenger travel south into Pakistan. Kyrgyzstan is also accessible from Kashgar, via the Torugart Pass and Irkeshtam Pass; as of summer 2007, daily bus service connects Kashgar with Bishkek’s Western Bus Terminal. Kashgar is also located on China National Highways G314 (which runs to Khunjerab Pass on the Sino−Pakistani border, and, in the opposite direction, towards Ürümqi), and G315, which runs to Xining, Qinghai from Kashgar.
WIKIPEDIA
Voronezh is a city and the administrative centre of Voronezh Oblast in southwestern Russia straddling the Voronezh River, located 12 kilometers (7.5 mi) from where it flows into the Don River. The city sits on the Southeastern Railway, which connects western Russia with the Urals and Siberia, the Caucasus and Ukraine, and the M4 highway (Moscow–Voronezh–Rostov-on-Don–Novorossiysk). In recent years the city has experienced rapid population growth, rising in 2021 to 1,057,681, up from 889,680 recorded in the 2010 Census, making it the 14th-most populous city in the country.
For many years, the hypothesis of the Soviet historian Vladimir Zagorovsky dominated: he produced the toponym "Voronezh" from the hypothetical Slavic personal name Voroneg. This man allegedly gave the name of a small town in the Chernigov Principality (now the village of Voronizh in Ukraine). Later, in the 11th or 12th century, the settlers were able to "transfer" this name to the Don region, where they named the second city Voronezh, and the river got its name from the city. However, now many researchers criticize the hypothesis, since in reality neither the name of Voroneg nor the second city was revealed, and usually the names of Russian cities repeated the names of the rivers, but not vice versa.
A comprehensive scientific analysis was conducted in 2015–2016 by the historian Pavel Popov. His conclusion: "Voronezh" is a probable Slavic macrotoponym associated with outstanding signs of nature, has a root voron- (from the proto-Slavic vorn) in the meaning of "black, dark" and the suffix -ezh (-azh, -ozh). It was not “transferred” and in the 8th - 9th centuries it marked a vast territory covered with black forests (oak forests) - from the mouth of the Voronezh river to the Voronozhsky annalistic forests in the middle and upper reaches of the river, and in the west to the Don (many forests were cut down). The historian believes that the main "city" of the early town-planning complex could repeat the name of the region – Voronezh. Now the hillfort is located in the administrative part of the modern city, in the Voronezh upland oak forest. This is one of Europe's largest ancient Slavic hillforts, the area of which – more than 9 hectares – 13 times the area of the main settlement in Kyiv before the baptism of Rus.
In it is assumed that the word "Voronezh" means bluing - a technique to increase the corrosion resistance of iron products. This explanation fits well with the proximity to the ancient city of Voronezh of a large iron deposit and the city of Stary Oskol. As well as the name of Voroneț Monastery known for its blue shade.
Folk etymology claims the name comes from combining the Russian words for raven (ворон) and hedgehog (еж) into Воронеж. According to this explanation two Slavic tribes named after the animals used this combination to name the river which later in turn provided the name for a settlement. There is not believed to be any scientific support for this explanation.
In the 16th century, the Middle Don basin, including the Voronezh river, was gradually conquered by Muscovy from the Nogai Horde (a successor state of the Golden Horde), and the current city of Voronezh was established in 1585 by Feodor I as a fort protecting the Muravsky Trail trade route against the slave raids of the Nogai and Crimean Tatars. The city was named after the river.
17th to 19th centuries
In the 17th century, Voronezh gradually evolved into a sizable town. Weronecz is shown on the Worona river in Resania in Joan Blaeu's map of 1645. Peter the Great built a dockyard in Voronezh where the Azov Flotilla was constructed for the Azov campaigns in 1695 and 1696. This fleet, the first ever built in Russia, included the first Russian ship of the line, Goto Predestinatsia. The Orthodox diocese of Voronezh was instituted in 1682 and its first bishop, Mitrofan of Voronezh, was later proclaimed the town's patron saint.
Owing to the Voronezh Admiralty Wharf, for a short time, Voronezh became the largest city of South Russia and the economic center of a large and fertile region. In 1711, it was made the seat of the Azov Governorate, which eventually morphed into the Voronezh Governorate.
In the 19th century, Voronezh was a center of the Central Black Earth Region. Manufacturing industry (mills, tallow-melting, butter-making, soap, leather, and other works) as well as bread, cattle, suet, and the hair trade developed in the town. A railway connected Voronezh with Moscow in 1868 and Rostov-on-Don in 1871.
Detail of the sculpture Hercules and Cacus by Baccio Bandinelli (1534) in the Piazza della Signoria in Florence.
Ah yes! The vacuum cleaner, the cat's mortal enemy!
The first time I turned it on they flew out of the room, but as soon as I turned it off they were all over it, trying ti figure out what the noisy thing was.
They must had decided that there was no real danger here. The next time I used the vacuum they moved to higher ground, but didn't run from the room.
Jainism (/ˈdʒeɪnɪzəm/ or /ˈdʒaɪnɪzəm/), traditionally known as Jina Sashana or Jain dharma (Sanskrit: जैन धर्म), is an Indian religion that prescribes a path of nonviolence towards all living beings. Practitioners believe that nonviolence and self-control are the means by which they can obtain liberation from the cycle of births and deaths.
The word "Jain" is derived from the Sanskrit word Jina (meaning victor). A human being who has conquered all inner passions like attachment, desire, anger, pride, greed, etc. and therefore, possesses pure infinite knowledge (Kevala Jnana) is called Jina. Followers of the path practised and preached by Jinas are known as Jains.
Jainism is one of the oldest religions in the world. It has also been regarded as one of the most scientific of all religions. Jains trace their history through a succession of twenty-four teachers and revivers of Jain teachings known as tirthankaras with Rishabha as the first and Mahāvīra as the last of the current era.
DOCTRINE
NON-VIOLENCE (AHIMSA)
The principle of ahimsa is the most fundamental and well known aspect of Jain religious practice. The everyday implementation of ahimsa is more comprehensive than in other religions and is the hallmark for Jain identity. Non-violence is practiced first and foremost during interactions with other human beings, and Jains believe in avoiding harm to others through actions, speech and thoughts.
In addition to other humans, Jains extend the practice of nonviolence towards all living beings. As this ideal cannot be completely implemented in practice, Jains recognize a hierarchy of life, which gives more protection to humans followed by animals followed by insects followed by plants. For this reason, vegetarianism is a hallmark of Jain practice, with the majority of Jains practicing lacto-vegetarianism. If there is violence against animals during the production of dairy products, veganism is also encouraged (see Jain vegetarianism). After humans and animals, insects are the next living being offered protection in Jain practice with avoidance of intentional harm to insects emphasized. For example, insects in the home are often escorted out instead of killed. Intentional harm and the absence of compassion make an action more violent per Jainism.
After nonviolence towards humans, animals and insects, Jains make efforts not to injure plants any more than necessary. Although they admit that plants must be destroyed for the sake of food, they accept such violence only inasmuch as it is indispensable for human survival. Strict Jains, including Jain monks and nuns, do not eat root vegetables such as potatoes, onions and garlic, because tiny organisms are injured when the plant is pulled up, and also because a bulb or tuber's ability to sprout is seen as characteristic of a living being.
Jainism has a very elaborate framework on types of life and includes life-forms that may be invisible. Per Jainism, the intent and emotions behind the violence are more important than the action itself. For example, if a person kills another living being out of carelessness and then regrets later, the karma bandhan (bondage of karma) is less versus when the person kills the same living being with anger, revenge, etc. The emotions (bhava) determine the bondage of karmas. A soldier acting in self defense is a different type of violence versus someone killing another person out of hatred or revenge.
Violence or war in self-defense may be justified, but this must only be used as a last resort after peaceful measures have been thoroughly exhausted. Mahatma Gandhi notably practiced and preached ahimsa.
NON ABSOLUTISM
The second main principle of Jainism is non-absolutism (anēkāntavāda). For Jains, non-absolutism means maintaining open-mindedness. This includes the recognition of all perspectives and a humble respect for differences in beliefs. Jainism encourages its adherents to consider the views and beliefs of their rivals and opposing parties. The principle of anekāntavāda influenced Mahatma Gandhi to adopt principles of religious tolerance and ahiṃsā.
Anekāntavāda emphasizes the principles of pluralism (multiplicity of viewpoints) and the notion that truth and reality are perceived differently from diverse points of view, no single one of which is complete.
Jains illustrate this theory through the parable of the blind men and an elephant. In this story, each blind man feels a different part of an elephant: its trunk, leg, ear, and so on. All of them claim to understand and explain the true appearance of the elephant but, due to their limited perspectives, can only partly succeed. The concept of anēkāntavāda extends to and is further explained by Syādvāda (below).
Non-possessiveness
The third main principle in Jainism is non-possessiveness (aparigraha). This is the concept of greedlessness or non-grasping and includes non-materialism. Jainism emphasizes taking no more than is truly necessary. While ownership of objects is allowed, non-attachment to possessions is taught. Followers should minimize the tendency to hoard unnecessary material possessions and limit attachment to current possessions. Further, wealth and possessions should be shared and donated whenever possible. Jainism believes that unchecked attachment to possessions can lead to direct harm to oneself and others.
Five main vows
Jainism encourages spiritual development through cultivation of personal wisdom and through reliance on self-control through vows. Jains accept different levels of compliance for strict followers and laymen. Followers of this religion undertake five major vows:
1. Ahimsa: Ahimsa means nonviolence. The first major vow taken by followers is to cause no harm to living beings. It involves minimizing intentional and unintentional harm to other living creatures by actions, speech or thoughts.
2. Satya: Satya means truth. This vow is to always speak the truth. Given that non-violence has priority, other principles yield to it whenever they conflict: in a situation where speaking truth could lead to violence, silence may be observed.
3. Asteya: Asteya means not stealing. Jains should not take anything that is not willingly offered. Attempting to extort material wealth from others or to exploit the weak is considered theft. Fair value should be given for all goods and services purchased.
4. Brahmacharya: Brahmacharya means chastity for laymen and celibacy for Jain monks and nuns. This requires the exercise of control over the senses to control indulgence in sexual activity.
5. Aparigraha: Aparigraha means non-possessiveness. This includes non-materialism and non-attachment to objects, places and people. Jain monks and nuns completely renounce property and social relations.
Monks and nuns are obligated to practice the five cardinal principles of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness very strictly, while laymen are encouraged to observe them within their current practical limitations.
Additionally, Jainism identifies four passions of the mind: Anger, pride (ego), deceitfulness, greed. It recommends conquering anger by forgiveness, pride by humility, deceitfulness by straight-forwardness and greed by contentment.
GOD
Jainism rejects the idea of a creator or destroyer god and postulates that the universe is eternal. Jainism believes every soul has the potential for salvation and to become god. In Jainism, perfect souls with body are called Arihantas (victors) and perfect souls without the body are called Siddhas (liberated souls). Tirthankara is an Arihanta who help others in achieving liberation. Jainism has been described as a transtheistic religion , as it does not teach the dependency on any supreme being for enlightenment. The Tirthankara is a guide and teacher who points the way to enlightenment, but the struggle for enlightenment is one's own.
- Arihanta (Jina)- A human being who conquers all inner passions and possesses infinite knowledge (Kevala Jnana). They are also known as Kevalins (omniscient beings). There are two kinds of Arihantas -
1. Sāmānya (Ordinary victors) - Kevalins who are concerned with their own salvation.
2. Tirthankara - Tīrthaṅkara literally means a 'ford-maker', or a founder of salvation teaching. They propagate and revitalize the Jain faith and become role-models for those seeking spiritual guidance. They reorganise the fourfold order (chaturvidha sangha) that consists of monks (śramana), nuns (śramani), male followers (srāvaka) and female followers (śravaika). Jains believe that exactly twenty-four tirthankaras are born in each half cycle of time (Jain cosmology). The last tirthankara, Mahavira and his predecessor Parsvanatha are historical figures whose existence is recorded.
Siddhas (the liberated beings), although they are formless, this is how they are depicted in Jain temples
- Siddha- Siddhas are Arihantas who attain salvation (moksha) and dwell in Siddhashila with infinite bliss, infinite perception, infinite knowledge and infinite energy.
PRACTICES
MONASTICISM
In Jainism, monasticism is encouraged and respected. Jain monks and nuns live extremely austere and ascetic lifestyles. They follow the five main vows of Jainism absolutely. Jain monks and nuns have neither a permanent home nor possessions. They do not use vehicles and always travel barefoot from one place to another, irrespective of the distance. They wander from place to place except during the months of Chaturmas. They do not use telephones or electricity. They do not prepare food and live only on what people offer them. Jain monks and nuns also usually keep a cloth for ritual mouth-covering to avoid inadvertently harming micro-organisms in the air. Most will carry a broomlike object (Rayoharan), made from dense, thick thread strands, to sweep the ground ahead of them, or before sitting down, to avoid inadvertently crushing small insects.
The monks of Jainism, whose presence is not needed for most Jain rituals, should not be confused with priests. However, some sects of Jainism often employ a pujari, who need not be a Jain, to perform special daily rituals and other priestly duties at the temple.
PRAYERS
Jains pray to these passionless gods not for any favors, material goods or rewards but rather pray to the qualities of the god with the objective of destroying their own karmas and achieving liberation. This is best understood by the term vandetadgunalabhdhaye – i.e. "we pray to the attributes of such Gods to acquire such attributes".
NAVKAR MANTRA
The Navkār mantra is the fundamental prayer of Jainism and may be recited at any time. In this mantra, Jains worship the qualities (Gunas) of the spiritually supreme in order to attain Godhood. The prayer does not name any one particular person. In Jainism, the purpose of worship or prayer is to break the barriers of worldly attachments and desires and to assist in the liberation of the soul.
FASTING
Most Jains fast throughout the year, particularly during festivals (fasting in Jainism). This takes on various forms and may be practiced based on one's ability. Some examples include: eating only one or two meals per day, drinking only water all day, not eating after sunset, not eating processed foods, eating food without sugar/oil/salt. Two purposes of fasting are to exercise self-control and to clear the mind to devote more mental energy to prayer.
MEDITATION
Jains have developed a type of meditation called samayika, a term derived from the word samaya. The goal of Samayika is to achieve a feeling of perfect calmness and to understand the unchanging truth of the self. Such meditation is based on contemplation of the universe and the reincarnation of self. Samayika is particularly important during the Paryushana religious festival. It is believed that meditation will assist in managing and balancing one's passions. Great emphasis is placed on the internal control of thoughts, as they influence behavior, actions and goals.
Jains follow six duties known as avashyakas: samyika (practising serenity), chaturvimshati (praising the tirthankara), vandan (respecting teachers and monks), pratikramana (introspection), kayotsarga (stillness), and pratyakhyana (renunciation).
PHILOSOPHY
SOUL AND KARMA
According to Jains, souls are intrinsically pure and possess the qualities of infinite knowledge, infinite perception, infinite bliss and infinite energy in their ideal state. In reality, however, these qualities are found to be obstructed due to the soul's association with a substance called karma. The ultimate goal in Jainism is to obtain moksha, which means liberation or salvation of the soul completely freeing it from karmic bondage.
The relationship between the soul and karma is explained by the analogy of gold. Gold is always found mixed with impurities in its natural state. Similarly, the ideal, pure state of the soul is always mixed with the impurities of karma. Just like gold, purification of the soul may be achieved if the proper methods of refining are applied. The Jain karmic theory is used to attach responsibility to individual action and is cited to explain inequalities, sufferings and pain.
THREE GEMS
The following three gems of Jainism lay down the path to achieve liberation of the soul (moksha).
1. Right View (Samyak Darshana) - Having the right perception and seeking the truth while avoiding preconceptions that get in the way of seeing things clearly.
2, Right Knowledge (Samyak Gyana) - Having the right knowledge of Jain principles.
3. Right Conduct (Samyak Charitra) - Applying Jain principles to your life.
TATTVA
Jain metaphysics is based on seven or nine fundamentals which are known as tattva, which attempt to explain the nature of the human predicament and to provide solutions for the ultimate goal of liberation of the soul (moksha):
1. Jīva: The essence of living beings is called jiva, a substance which is different from the body that houses it. Consciousness, knowledge and perception are its fundamental attributes.
2. Ajīva: Non-living entities that consist of matter, space and time.
3. Asrava: The interaction between jīva and ajīva causes the influx of karma (a particular form of ajiva) into the soul.
4. Bandha: The karma masks the jiva and restricts it from having its true potential of perfect knowledge and perception.
5. Saṃvara: Through right conduct, it is possible to stop the influx of additional karma.
6. Nirjarā: By performing asceticism, it is possible to discard the existing karma.
7. Mokṣa: The liberated jiva which has removed its karma and is said to have the pure, intrinsic quality of perfect knowledge and perception.
Some authors add two additional categories: the meritorious (puńya) and demeritorious (pāpa) acts related to karma.
SYATVADA
Syādvāda is the doctrine extending from non-absolutism (anēkāntavāda). This recommends the expression of anekānta by prefixing the epithet Syād to every phrase or expression. The Sanskrit etymological root of the term syād is "perhaps" or "maybe", but in the context of syādvāda it means "in some ways" or "from some perspective." As reality is complex, no single proposition can express its full nature. The term syāt- should therefore be prefixed to each proposition, giving it a conditional point of view and thus removing dogmatism from the statement. There are seven conditioned propositions (saptibhaṅgī) in syādvāda as follows:
1. syād-asti—in some ways, it is;
2. syād-nāsti—in some ways, it is not;
3. syād-asti-nāsti—in some ways, it is, and it is not;
4. syād-asti-avaktavyaḥ—in some ways, it is, and it is indescribable;
5. syād-nāsti-avaktavyaḥ—in some ways, it is not, and it is indescribable;
6. syād-asti-nāsti-avaktavyaḥ—in some ways, it is, it is not, and it is indescribable;
7. syād-avaktavyaḥ—in some ways, it is indescribable.
Each of these seven propositions examines the complex and multifaceted nature of reality from a relative point of view of time, space, substance and mode. To ignore the complexity of reality is to commit the fallacy of dogmatism.
Nayavāda is the theory of partial standpoints or viewpoints. Nayavāda is a compound of two Sanskrit words: naya ("partial viewpoint") and vada ("school of thought or debate"). It is used to arrive at a certain inference from a point of view. Every object has infinite aspects, but when we describe one in practice, we speak only of relevant aspects and ignore the irrelevant. Nayavāda holds that philosophical disputes arise out of confusion of standpoints, and the standpoints we adopt are "the outcome of purposes that we may pursue"— although we may not realize it. While operating within the limits of language and perceiving the complex nature of reality, Māhavīra used the language of nayas. Naya, being a partial expression of truth, enables us to comprehend reality part by part.
Non-absolutism (anēkāntavāda) is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. Only Kevalins (omniscient beings) can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Accordingly, no single, specific, human view can claim to represent absolute truth.
HISTORY
ORIGINS
The origins of Jainism are obscure. Jainism is a philosophy of eternity,. According to Jain time cycle, in each half of the time cycle, twenty-four great humans rise to the level of tirthankaras and show humans the true path to salvation. Therefore, they are also called human spiritual guides. Parshvanatha, predecessor of Mahāvīra and the twenty-third tirthankara was a historical figure. He lived somewhere in the 9th–7th century BC. Followers of Pārśva are mentioned in the canonical books; and a legend in the Uttarādhyayana sūtra relates a meeting between a disciple of Pārśva and a disciple of Mahāvīra which brought about the union of the old and the new Jain teachings.
During the 5th or 6th century BC, Vardhamana Mahāvīra became one of the most influential teachers of Jainism. Jains revere him as twenty-forth tirthankara and regard him as the last of the great tīrthankaras of this era. He appears in the tradition as one who, from the beginning, had followed a religion established long ago.
UNIVERSAL HISTORY
According to Jain legends, sixty-three illustrious beings called Salakapurusas have appeared on earth. The Jain universal history is a compilation of the deeds of these illustrious persons. They comprise twenty-four tīrthaṅkaras, twelve chakravartins, nine baladevas, nine vāsudevas and nine prativāsudevas.
A chakravarti is an emperor of the world and lord of the material realm. Though he possesses worldly power, he often finds his ambitions dwarfed by the vastness of the cosmos. Jain puranas give a list of twelve chakravartins. They are golden in complexion. One of the greatest chakravartin mentioned in Jain scriptures is Bharata. Traditions say that India came to be known as Bharatavarsha in his memory.
There are nine sets of baladeva, vāsudeva and prativāsudeva. Certain Digambara texts refer to them as balabhadra, narayana and pratinarayana, respectively. The origin of this list of brothers can be traced to the Jinacaritra by Bhadrabahu (c. 3rd–4th century BCE). Baladeva are non-violent heroes, vasudeva are violent heroes and prativāsudeva can be described as villains. According to the legends, the vasudeva ultimately kill the prativasudeva. Of the nine baladeva, eight attain liberation and the last goes to heaven. The vasudeva go to hell on account of their violent exploits, even if these were intended to uphold righteousness.
ROYAL PATRONAGE
The ancient city Pithunda, capital of Kalinga (modern Odisha), is described in the Jain text Uttaradhyana Sutra as an important centre at the time of Mahāvīra, and was frequented by merchants from Champa. Rishabha, the first tirthankara, was revered and worshiped in Pithunda and is known as the Kalinga Jina. Mahapadma Nanda (c. 450–362 BCE) conquered Kalinga and took a statue of Rishabha from Pithunda to his capital in Magadha. Jainism is said to have flourished under the Nanda Empire.
The Maurya Empire came to power after the downfall of the Nanda. The first Mauryan emperor, Chandragupta Maurya (c. 322–298 BCE), became a Jain in the latter part of his life. He was a disciple of Bhadrabahu, a Jain acharya who was responsible for propagation of Jainism in South India. The Mauryan king Ashoka was converted to Buddhism and his pro-Buddhist policy subjugated the Jains of Kalinga. Ashoka's grandson Samprati (c. 224–215 BCE) is said to have converted to Jainism by a Jain monk named Suhasti. He is known to have erected many Jain temples. He ruled a place called Ujjain.
In the 1st century BCE, Emperor Kharavela of the Mahameghavahana dynasty of Kalinga conquered Magadha. He retrieved Rishabha's statue and installed it in Udaygiri, near his capital Shishupalgadh. Kharavela was responsible for the propagation of Jainism across the Indian subcontinent.
Xuanzang (629–645 CE), a Chinese traveller, notes that there were numerous Jains present in Kalinga during his time. The Udayagiri and Khandagiri Caves near Bhubaneswar, Odisha are the only surviving stone Jain monuments in Orissa.
King Vanaraja (c. 720–780 CE) of the Chawda dynasty in northern Gujarat was raised by a Jain monk Silunga Suri. He supported Jainism during his rule. The king of kannauj Ama (c. 8th century CE) was converted to Jainism by Bappabhatti, a disciple of famous Jain monk Siddhasena Divakara. Bappabhatti also converted Vakpati, the friend of Ama who authored a famous prakrit epic named Gaudavaho.
TAMIL NADU
Jainism flourished in Tamil Nadu at least as early as the Sangam period. Tamil Jain tradition places their origins are much earlier. The Ramayana mentions that Rama paid homage to Jaina monks living in South India on his way to Sri Lanka.
DECLINE
Once a major religion, Jainism declined due to a number of factors, including proselytising by other religious groups, persecution, withdrawal of royal patronage, sectarian fragmentation and the absence of central leadership. Since the time of Mahavira, Jainism faced rivalry with Buddhism and the various Hindu sects. The Jains suffered isolated violent persecutions by these groups, but the main factor responsible for the decline of their religion was the success of Hindu reformist movements. Around the 7th century, Shaivism saw considerable growth at the expense of Jainism due to the efforts of the Shaivite poets like Sambandar and Appar. Around the 8th century CE, the Hindu philosophers Kumārila Bhaṭṭa and Adi Shankara tried to restore the orthodox Vedic religion.
Royal patronage has been a key factor in the growth as well as decline of Jainism. The Pallava king Mahendravarman I (600–630 CE) converted from Jainism to Shaivism under the influence of Appar. His work Mattavilasa Prahasana ridicules certain Shaiva sects and the Buddhists and also expresses contempt towards Jain ascetics. Sambandar converted the contemporary Pandya king back to Shaivism. During the 11th century Brahmana Basava, a minister to the Jain king Bijjala, succeeded in converting numerous Jains to the Lingayat Shaivite sect. The Lingayats destroyed various temples belonging to Jains and adapted them to their use. The Hoysala king Vishnuvardhana (c. 1108–1152 CE) became a follower of the Vaishnava sect under the influence of Ramanuja, after which Vaishnavism grew rapidly in the present-day Karnataka. As the Hindu sects grew, the Jains compromised by following Hindu rituals and customs and invoking Hindu deities in Jain literature.
There are several legends about the mass massacre of Jains in the ancient times. The Buddhist king Ashoka (304-232 BCE) is said to have ordered killings of 18,000 Jains or Ajivikas after someone drew a picture of Buddha bowing at the feet of Mahavira. The Shaivite king Koon Pandiyan, who briefly converted to Jainism, is said to have ordered a massacre of 8,000 Jains after his re-conversion to Shaivism. However, these legends are not found in the Jain texts, and appear to be fabricated propaganda by Buddhists and Shaivites. Such stories of destruction of one sect by another sect were common at the time, and were used as a way to prove the superiority of one sect over the other. There are stories about a Jain king of Kanchi persecuting the Buddhists in a similar way. Another such legend about Vishnuvardhana ordering the Jains to be crushed in an oil mill doesn't appear to be historically true.
The decline of Jainism continued after the Muslim conquests on the Indian subcontinent. The Muslims rulers, such as Mahmud Ghazni (1001), Mohammad Ghori (1175) and Ala-ud-din Muhammed Shah Khilji (1298) further oppressed the Jain community. They vandalised idols and destroyed temples or converted them into mosques. They also burned the Jain books and killed Jains. Some conversions were peaceful, however; Pir Mahabir Khamdayat (c. 13th century CE) is well known for his peaceful propagation of Islam. The Jains also enjoyed amicable relations with the rulers of the tributary Hindu kingdoms during this period; however, their number and influence had diminished significantly due to their rivalry with the Shaivite and the Vaisnavite sects.
For long periods of time, Jainism was widely adopted in the Indian subcontinent. The religion has been in decline since the 8th century AD due to the growth of, and oppression by other religions.
COSMOLOGY
Jain beliefs postulate that the universe was never created, nor will it ever cease to exist. It is independent and self-sufficient, and does not require any superior power to govern it. Elaborate description of the shape and function of the physical and metaphysical universe, and its constituents, is provided in the canonical Jain texts, in commentaries and in the writings of the Jain philosopher-monks. The early Jains contemplated the nature of the earth and universe and developed detailed hypotheses concerning various aspects of astronomy and cosmology.
According to the Jain texts, the universe is divided into three parts, the upper, middle, and lower worlds, called respectively urdhva loka, madhya loka, and adho loka. It is made up of six constituents: Jīva, the living entity; Pudgala, matter; Dharma tattva, the substance responsible for motion; Adharma tattva, the substance responsible for rest; Akāśa, space; and Kāla, time.
WHEEL OF TIME
According to Jainism, time is beginningless and eternal; the cosmic wheel of time, called kālachakra, rotates ceaselessly. It is divided into halves, called utsarpiṇī and avasarpiṇī. Utsarpiṇī is a period of progressive prosperity, where happiness increases, while avasarpiṇī is a period of increasing sorrow and immorality. According to Jain cosmology, currently we are in the 5th ara, Duḥṣama (read as Dukhma). As of 2015, exactly 2,539 years have elapsed and 18,461 years are still left. It is an age of sorrow and misery. The maximum age a person can live to in this ara is not more than 200 years. The average height of people in this ara is six feet tall. No liberation is possible, although people practice religion in lax and diluted form. At the end of this ara, even the Jain religion will disappear, only to appear again with the advent of 1st Tirthankara in the next cycle.
JAIN COMMUNITY
DEMOGRAPHICS
The majority of Jains currently reside in India. With 5 million followers, Jainism is relatively small compared to major world religions. Jains live throughout India, with the largest populations concentrated in the states of Maharashtra, Madhya Pradesh, Rajasthan and Gujarat. Karnataka and Tamil Nadu also have significant Jain populations. Outside India, large Jain communities can be found in the United States and Europe. Several Jain temples have been built in both of these places. Smaller Jain communities also exist in Kenya and Canada.
Jains developed a system of philosophy and ethics that had a great impact on Indian culture. They have contributed to the culture and language in the Indian states of Tamil Nadu, Karnataka, Maharashtra,
FESTIVALS
Paryushana is the most important annual event for Jains, and is usually celebrated in August or September. It lasts 8–10 days and is a time when lay people increase their level of spiritual intensity often using fasting, study and prayer/meditation to help. The five main vows are emphasized during this time. There are no set rules, and followers are encouraged to practice according to their ability and desires. The last day involves a focused prayer/meditation session known as Samvatsari Pratikramana. At the conclusion of the festival, followers request forgiveness from others for any offenses committed during the last year. Forgiveness is asked by saying "Micchami Dukkadam" to others, which means "If I have caused you offence in any way, knowingly or unknowingly, in thought, word or action, then I seek your forgiveness." The literal meaning of Paryushana is "abiding" or "coming together."
Mahāvīra Jayanti, the Janam (birth) of Mahāvīra, the last tirthankara, is usually celebrated in late March or early April based on the lunar calendar.
Diwali is a festival that marks the anniversary of attainment of Nirvana of Lord Mahavira, the last of the Jain Tirthankar of this era. It is celebrated at the same time as the Hindu festival of Diwali. Diwali is celebrated in an atmosphere of austerity, simplicity, serenity, equity, calmness, charity, philanthropy and environment-consciousness. Jain temples, homes, offices, shops are decorated with lights and diyas. The lights are symbolic of knowledge or removal of ignorance. Sweets are often distributed to each other. The new Jain year starts right after Diwali.
RITUALS
There are many Jain rituals including ones involving idol worshiping, depending on the sect. One example related to the five life events of tirthankara called the Panch Kalyanaka are rituals such as the panch kalyanaka pratishtha, panch kalyanaka puja, and snatra puja.
ART AND ARCHITECTURE
Jainism has contributed significantly to Indian art and architecture. Jains mainly depict tirthankara or other important people in a seated or standing meditative posture. Yakshas and yakshinis, attendant spirits who guard the tirthankara, are usually shown with them. Figures on various seals from the Indus Valley Civilisation bear similarity to Jain images, nude and in a meditative posture. The earliest known Jain image is in the Patna museum. It is approximately dated to the 3rd century BCE. Bronze images of Pārśva, can be seen in the Prince of Wales Museum, Mumbai, and in the Patna museum; these are dated to the 2nd century BCE. A sandalwood sculpture of Mahāvīra was carved during his lifetime, according to tradition. Later the practice of making images of wood was abandoned, other materials being substituted.
Remnants of ancient Jain temples and cave temples can be found all around India. Notable among these are the Jain caves at Udaigiri Hills near Bhelsa(Vidisha) in Madhya Pradesh and Ellora in Maharashtra, and the Jain temples at Dilwara near Mount Abu, Rajasthan. The Jain tower in Chittor, Rajasthan is a good example of Jain architecture. Decorated manuscripts are preserved in Jain libraries, containing diagrams from Jain cosmology. Most of the paintings and illustrations depict historical events, known as Panch Kalyanaka, from the life of the tirthankara. Rishabha, the first tirthankara, is usually depicted in either the lotus position or kayotsarga, the standing position. He is distinguished from other tirthankara by the long locks of hair falling to his shoulders. Bull images also appear in his sculptures. In paintings, incidents of his life, like his marriage and Indra's marking his forehead, are depicted. Other paintings show him presenting a pottery bowl to his followers; he is also seen painting a house, weaving, and being visited by his mother Marudevi. Each of the twenty-four tirthankara is associated with distinctive emblems, which are listed in such texts as Tiloyapannati, Kahavaali and Pravacanasaarodhara.
There are 26 caves, 200 stone beds, 60 inscriptions and over 100 sculptures in and around Madurai. It was in Madurai that Acharya Bhutapali wrote the Shatkhandagama. This is also the site where Jain ascetics of yesteryear wrote great epics and books on grammar in Tamil.
The Sittanavasal cave temple is regarded as one of the finest examples of Jain art. It is the oldest and most famous Jain centre in the region. It possesses both an early Jain cave shelter, and a medieval rock-cut temple with excellent fresco paintings of par excellence comparable to Ajantha paintings; the steep hill contains an isolated but spacious cavern. Locally, this cavern is known as Eladipattam, a name that is derived from the seven holes cut into the rock that serve as steps leading to the shelter. Within the cave there are seventeen stone beds aligned into rows, and each of these has a raised portion that could have served as a pillow-loft. The largest stone bed has a distinct Tamil- Bramhi inscription assignable to the 2nd century B.C., and some inscriptions belonging to 8th century B.C. are also found on the nearby beds. The Sittannavasal cavern continued to be the "Holy Sramana Abode" until the seventh and eighth centuries. Inscriptions over the remaining stone beds name mendicants such as Tol kunrattu Kadavulan, Tirunilan, Tiruppuranan, Tittaicharanan, Sri Purrnacandran, Thiruchatthan, Ilangowthaman, sri Ulagathithan and Nityakaran Pattakali as monks.
The 8th century Kazhugumalai temple marks the revival of Jainism in South India.
A monolithic, 18 m statue of Bahubali referred to as "Gommateshvara", built by the Ganga minister and commander Chavundaraya, is situated on a hilltop in Shravanabelagola in the Hassan district of Karnataka state. This statue was voted by Indians the first of the Times of India's list of seven wonders of India.
A large number of ayagapata, votive tablets for offerings and the worship of tirthankara, were found at Mathura.[
RECEPTION
NEGATIVE
Like all religions, Jainism is criticized and praised for some of its practices and beliefs. A holy fast to death in Jainism called sallekhana is a particular area of controversy. When a person feels that all his or her duties have been fulfilled, he or she may decide to gradually cease eating and drinking. This form of death (santhara) has been the center of controversy with some petitioning to make it illegal. Many Jains, on the other hand, see santhara as spiritual detachment requiring a great deal of spiritual accomplishment and maturity and a declaration that a person is finished with this world and has chosen to leave. Jains believe this allows one to achieve death with dignity and dispassion along with a great reduction of negative karma.
POSITIVE
Mahatma Gandhi was greatly influenced by Jainism. Jain principles that he adopted in his life were asceticism, compassion for all forms of life, the importance of vows for self-discipline, vegetarianism, fasting for self-purification, and mutual tolerance among people of different creeds.
Swami Vivekananda appreciated the role of Jainism in the development of Indian religious philosophy. In his words, he asks:
“ What could have saved Indian society from the ponderous burden of omnifarious ritualistic ceremonialism, with its animal and other sacrifices, which all but crushed the very life of it, except the Jain revolution which took its strong stand exclusively on chaste morals and philosophical truths?
WIKIPEDIA
Sandal Castle is a ruined medieval castle in Sandal Magna, a suburb of the city of Wakefield in West Yorkshire, England, overlooking the River Calder. It was the site of royal intrigue and the setting for a scene in one of William Shakespeare's plays.
History
The Warennes
William de Warenne, 2nd Earl of Surrey (1081–1138) was granted the Sandal estates in 1107. The 2nd earl built the first Sandal Castle of timber. He supported Robert Curthose against Henry I and was banished from the kingdom for two years. Later he was given the Wakefield manor. William de Warenne, 3rd Earl of Surrey (1119–1148) spent little time at Sandal, having taken crusading vows and joined the Second Crusade. He had one daughter, Isabel de Warenne (1137–1199), who married William of Blois, son of King Stephen, who became the 4th earl. He died in 1159, leaving no children. Isabel, his widow, next married Hamelin (1129–1202), the 5th earl. He was the son of Geoffrey of Anjou and assumed the Warrene name on his marriage in 1164. Hamelin is thought to have built the early Norman stone fortifications at Conisbrough Castle and also begun to replace the wooden fortifications at Sandal with stone.
William de Warenne, 5th Earl of Surrey (1166–1240) married Maud Marshal in 1225. He was loyal to his cousin, King John and is one of the four nobles whose name appears in the Magna Carta for John. On King John's death in 1216 he supported Henry III. Maud de Warenne, William's widow, held the Wakefield Manor from 1240 until their son John de Warenne, 6th Earl of Surrey (1231–1304) came of age in 1252. John married Alice de Lusignan in 1247. In 1296 the 6th Earl was appointed warden for Scotland by Edward I and in 1299, the Earl and his royal master were triumphant over the Scots at the Battle of Falkirk.
William de Warrene (1256–1286) was killed at a tournament in Croydon pre-deceasing his father. His son John de Warenne, 7th Earl of Surrey (1286–1347) was born in the year of his death. John married Joan of Bar but lived adulterously with Maud de Nereford from a village near Castle Acre in Norfolk. In 1347, the 7th Earl died. His sons John and Thomas became Knights Hospitaller in the Holy Land, predeceasing their mother. The lands passed to Edward III. The Warennes had castles at Lewes in Sussex and Reigate in Surrey, Castle Acre Castle in Norfolk and Conisbrough in Yorkshire.
The Dukes of York
In 1347, Edward III granted Sandal to his fifth son Edmund of Langley who was six years old at the time. His elder brother John of Gaunt held Pontefract and Knaresborough Castles, Edmund was granted Wark Castle near Coldstream in the Scottish Borders, and in 1377 Fotheringhay Castle in Northamptonshire which was to become his home, and for the next 75 years the family seems to have spent little time at Sandal, leaving it to the management of constables or stewards.
In 1385 Edmund was made Duke of York as a reward for his support for his nephew, Richard II of England. He was succeeded by his son, also Edward who campaigned in Ireland and died at the Battle of Agincourt in 1415. Edward was succeeded by his nephew, Richard Plantagenet, 3rd Duke of York.
The Battle of Wakefield
Early in 1460, during the Wars of the Roses, Richard Plantagenet made a bid for the throne. He was initially not well-received, but an Act of Accord made in October 1460 recognised him as heir to the throne and named him Protector of the Realm. In December Richard went to Sandal Castle, either to consolidate his position or to counter Lancastrian dissent. He had an army of 3,000–8,000 men but on 30 December in the Battle of Wakefield, he was outnumbered and outmaneuvered by Queen Margaret's army, coming from nearby Pontefract. Richard suffered a crushing defeat and both he and his younger son Edmund, Earl of Rutland were killed (although only two months later Richard's eldest son Edward became king).
Richard III
The castle's last brush with royalty came in 1483 when Richard's eighth son (and twelfth child) Richard III chose it as a northern base and ordered significant investments. This hope was short lived however as Richard was killed in the Battle of Bosworth in 1485. After this the castle was maintained a little, but gradually declined, with the building of Wakefield Prison in the 1590s leaving it even less useful.
The English Civil War
During the English Civil War Sandal Castle was Royalist, although its neglected state left it out of the major conflicts. In 1645 however it was besieged at least three times by Parliamentarian troops. Butler recounts: Having been assured that they would receive a safe passage to Welbeck House in north Nottinghamshire they surrendered the castle at 10 o'clock on 1 October 1645. The garrison was then 10 officers and 90 men with two of the men called "seniors" implying that they were professional soldiers rather than just non-commissioned officers. They also surrendered 100 muskets, 50 pikes, 20 halberds, 150 swords and two barrels of gunpowder: no pieces of artillery are mentioned.
As a result of this capitulation, only Bolton Castle in Wensleydale and Skipton Castle remained in Royalist hands in Yorkshire, but Sandal "was the most resolute of all the three northern garrisons" and its fall caused great rejoicing among the parliamentarian forces. By the siege's end, it was a ruin. The following year, Parliament ordered that it be made untenable.
The castle
The motte at Sandal Castle
The castles built by William the Conqueror's followers were self-sufficient strongholds, some of which were tax-gathering points, some controlled the larger towns, river crossings or passes through hills. Two castles were built near Wakefield, one at Lowe Hill on the north bank of the Calder and Sandal on the south bank. The first castles were probably started and completed in the early 12th century by William de Warenne, 2nd Earl of Surrey after he had been granted the manor of Wakefield by Henry I.
Sandal and Lowe Hill were motte-and-bailey earthwork castles with wooden towers on the mound and baileys with timber palisades and deep ditches. Sandal is built on a natural sandstone ridge, the Oaks Rock. The motte was raised to 10 metres (33 ft) with the 7 metres (23 ft) deep moat surrounding it. Only Sandal survived and during the 13th century the keep, curtain wall and other buildings were rebuilt in stone, probably started by either the sixth or seventh Earls Warenne.[Timber motte and bailey castles were often converted into stone if they were in use for long periods; Sandal is a particularly good example of this.
The stone keep was circular with four towers each four storeys high; two of them close together formed a gatehouse, and the east tower contained a well, 37 metres (121 ft) deep. The double-walled keep would have had guardrooms, storerooms and servants' quarters on the ground floor, the main hall above and private apartments on the second floor. The tower rooms had garderobes, (lavatories) that discharged on the outer walls of the keep. The curtain wall was 6 metres (20 ft) high with a wall walk along its length, it enclosed the bailey and crossed the moat twice to reach the keep.
The barbican at Sandal was inside the bailey; it was a three-storey tower with a moat opposite two drum towers at the entrance to the keep, all of which were constructed in the early 1270s. The barbican with its own gate and portcullis added an extra line of defence between the main entrance gate and the keep. Attackers entering the barbican had to make a right-angled turn to enter the keep, which was protected by a drawbridge between the drum towers. A stairway from the barbican led to a sally port.
The bailey lay to the south-east of the keep with the main gatehouse on the north-east side. It was crescent shaped, about 71 metres (233 ft) long and 52 metres (171 ft) wide. Inside the bailey there was a 12 metres (39 ft) deep well and two privy shafts, one of which is 8 metres (26 ft) deep.
The ruins
The ruins were a source of stone for local building and became a place for locals to relax. They were depicted in the foreground of a drawing of Wakefield from the south by Samuel Buck in 1719 or 1722, and in 1753 an engraving was published of an Elizabethan survey drawing.
The ruins were first excavated by the Yorkshire Archaeological Society in 1893. A more detailed project began in the summer of 1964 and was a partnership between Wakefield Corporation, Wakefield Historical Society and the University of Leeds. This project started as an experiment in adult education, but with the help of over a hundred local volunteers it grew into a complete and rigorous excavation that continued for nine years. Whilst excavating the bailey, archaeologists found remains of flint tools suggesting a Mesolithic encampment was there in about 5,000 BC.
In 2003, a wooden walkway was provided to allow access to the summit of the motte without causing erosion: it was subsequently closed as unsafe. A visitor centre was constructed about 110 yards (100 m) from the castle. There have been historical re-enactments and "living history" days, including commemoration of the Battle of Wakefield and the deaths of Richard Duke of York and his son Edmund. In February 2015 Wakefield Council announced that due to budget constraints they were considering plans to either close the visitor centre or reduce its opening hours. The centre has since closed.
The castle is a Scheduled Monument, which means it is a "nationally important" historic building and archaeological site which has been given protection against unauthorised change. It is also a Grade II* listed building.
"A phobia is an exaggerated fear of a particular situation or experience causing anxiety to spike". (Dr. Bourne - Coping with anxiety)
Jodhpur (/ˈdʒɒdpʊər/ About this sound Listen (help·info)) is the second largest city in the Indian state of Rajasthan. After its population crossed a million, it has been declared as the second "Metropolitan City" of Rajasthan. It was formerly the seat of a princely state of the same name, the capital of the kingdom known as Marwar. Jodhpur is a popular tourist destination, featuring many palaces, forts and temples, set in the stark landscape of the Thar Desert.
The city is known as the "Sun City" for the bright, sunny weather it enjoys all the year round. It is also referred to as the "Blue City" due to the vivid blue-painted houses around the Mehrangarh Fort. The old city circles the fort and is bounded by a wall with several gates. However, the city has expanded greatly outside the wall over the past several decades. Jodhpur lies near the geographic centre of Rajasthan state, which makes it a convenient base for travel in a region much frequented by tourists.
Jodhpur topped Lonely Planet's list of most extraordinary places to stay in 2013. Tamil movie, I, which is the costliest Indian film to date, was also shot at Jodhpur.
HISTORY
According to Rajasthan district Gazetteers of Jodhpur and the Hindu epic Ramayana (composed up to the 4th century AD), Abhiras (Ahirs) were the original inhabitants of Jodhpur and later Aryans spread to this region.
Jodhpur was also part of the Gurjara–Pratihara Empire and until 1100 CE was ruled by a powerful Gurjar King. Jodhpur was founded in 1459 by Rao Jodha, a Rajput chief of the Rathore clan. Jodha succeeded in conquering the surrounding territory and thus founded a state which came to be known as Marwar. As Jodha hailed from the nearby town of Mandore, that town initially served as the capital of this state; however, Jodhpur soon took over that role, even during the lifetime of Jodha. The city was located on the strategic road linking Delhi to Gujarat. This enabled it to profit from a flourishing trade in opium, copper, silk, sandals, date palms and coffee.
In between 1540 to 1556, Afghans were in control of most of North India. Rajasthan born Hemu who started his career as a supplier of various types of merchandise to Sher Shah Suri empire, held various positions in capital Delhi as 'Incharge of Food Affairs', 'Minister of Internal Security', 'Prime Minister-cum-Chief of Army' with Islam Shah Suri and Adil Shah, who ruled north India from Punjab to Bengal at that point in time. Hemu, who took as the military commander of Afghan army in 1553, crushed the first rebellion, killing the Governor of Ajmer province Juneid Khan and appointed his own Governor in Rajasthan. Hem Chandra won several battles (22) throughout North India against Afghan rebels and twice against Akbar at Agra and Delhi, before his coronation at Purana Quila in Delhi on 7 October 1556 as a 'Vikramaditya' king. Hemu lost his life in the Second Battle of Panipat on 5 November 1556, and the area came under Mughal king Akbar.
Early in its history, the state became a fief under the Mughal Empire, owing fealty to them while enjoying some internal autonomy. During this period, the state furnished the Mughals with several notable generals such as Maharaja Jaswant Singh. Jodhpur and its people benefited from this exposure to the wider world: new styles of art and architecture made their appearance and opportunities opened up for local tradesmen to make their mark across northern India.
Aurangzeb briefly sequestrated the state (c.1679) on the pretext of a minority, but the rightful ruler Maharaja Ajit Singh was restored to the throne by Veer Durgadas Rathore after Aurangzeb died in 1707 and a great struggle of 30 years. The Mughal empire declined gradually after 1707, but the Jodhpur court was beset by intrigue; rather than benefiting from circumstances, Marwar descended into strife and invited the intervention of the Marathas, who soon supplanted the Mughals as overlords of the region. This did not make for stability or peace, however; 50 years of wars and treaties dissipated the wealth of the state, which sought and gratefully entered into subsidiary alliance with the British in 1818.
During the British Raj, the state of Jodhpur had the largest land area of any in Rajputana. Jodhpur prospered under the peace and stability that were a hallmark of this era. The land area of the state was 60,980 km2 its population in 1901 was 44,73,759. It enjoyed an estimated revenue of £35,29,000/. Its merchants, the Marwaris, flourished without let or limit and came to occupy a position of dominance in trade across India. In 1947, when India became independent, the state merged into the union of India and Jodhpur became the second city of Rajasthan.
At the time of partition, ruler of Jodhpur Hanwant Singh did not want to join India, but finally due to the effective persuasion of Sardar Vallab Patel, the then Home Minister at the centre, the princely state of Jodhpur was included in Indian Republic. Later after State Reorganisation Act, 1956 it was made part of the state of Rajasthan.
DEMOGRAPHICS
As per provisional reports of Census India, population of Jodhpur is 1,033,918 in 2011; of which male and female nearly constitute 52.62 percent and 47.38 percent respectively. Average literacy rate of Jodhpur city is 81.56 percent of which male and female literacy was 88.42 and 73.93 percent respectively. Total children under 6 years of age constitute nearly 12.24 percent of city population. Jodhpur city is governed by Municipal Corporation which comes under Jodhpur Urban Agglomeration. The Jodhpur Urban/Metropolitan area include Jodhpur, Kuri Bhagtasani, Mandore Industrial Area, Nandri, Pal Village and Sangariya. Its Urban/Metropolitan population is 1,137,815 of which 599,332 are males and 538,483 are females,On the date: 01/07/2015 the record of citypopulation.de website shows Jodhpur city is having Population of 1,300,000
CLIMATE
The climate of Jodhpur is generally hot and semi-arid, but with a rainy season from late June to September (Köppen BShw). Although the average rainfall is around 450 millimetres, it is extraordinarily variable. In the famine year of 1899, Jodhpur received only 24 millimetres, but in the flood year 1917 it received as much as 1,178 millimetres.
Temperatures are extreme throughout the period from March to October, except when monsoonal rain produces thick clouds to lower it slightly. In the months of April, May and June, high temperatures routinely exceed 40 degrees Celsius. During the monsoon season, average temperatures decrease slightly. However, the city's generally low humidity rises and this adds to the normal discomfort from the heat. Phalodi, near Jodhpur, is the driest place of the district as well as in the state.
ECONOMY
The Handicrafts industry has in recent years eclipsed all other industries in the city. By some estimates, the furniture export segment is a $200 million industry, directly or indirectly employing as many as 200,000 people. Other items manufactured include textiles, metal utensils, bicycles, ink and sporting goods. A flourishing cottage industry exists for the manufacture of such items as glass bangles, cutlery, carpets and marble products.
After handicrafts, tourism is the second largest industry of Jodhpur. Crops grown in the district include wheat and the famous Mathania red chillies. Gypsum and salt are mined. The city serves as an important marketplace for wool and agricultural products. The Indian Air Force, Indian Army, Indo Tibetan Border Police and Border Security Force maintain training centres in Jodhpur.
The administration of Jodhpur consists of a District Collector, followed by 4 Additional District Magistrates (I, II, Land Conversion and City ADM). Presently, the Collector and District Magistrate is Dr. Preetam B. Yashwant (IAS). The city is also under Police Commissioner system, with Mr. Ashok Rathore (IPS) as Police Commissioner of the city.
The upcoming 9 MMTPA Refinery and Petrochemical complex to be set up by Hindustan Petroleum Corporation Limited (HPCL) in Pachpadra, Barmer will transform the industrial scene of the city drastically. Pachpadra lies just 60 kilometres from the industrial area of Boranada in Jodhpur. Around 120 by-products that are produced by the refinery are going to provide opportunities for new industries to be set up in and around Jodhpur.
India's most ambitious industrial development project, the over USD 100 dollars Delhi-Mumbai Industrial Corridor Project is also going to impact industry in Jodhpur. Marwar Junction which is located about 100 kilometres from Jodhpur will be one of the nine freight loading points along the DMIC route. Jodhpur and Pali districts fall under the region that is going to be developed as a manufacturing hub for the DMIC.
STRATEDIC LOCATION
Jodhpur is the most important city of western Rajasthan and lies about 250 kilometres from the border with Pakistan. This location makes it an important base for the Indian army, Indian Air Force and Border Security Force (BSF). Jodhpur's air base is Asia's largest and one of the most critical and strategically located (Jodhpur Airport played the crucial role during Indo-Pakistan wars in 1965 &1971) airbases of the IAF deployed with fighter jets Sukhoi Su-30MKI and Advanced Light Helicopters Dhruv.
CULTURE
The city is famous for its food and its popularity can be judged from the fact that one can find sweet shops named 'Jodhpur Sweets' in many cities throughout India. Being at the onshore of Thar desert, life has been influenced with ways of the desert folks (gypsies can be found in many parts of the city).
TOURISM
Jodhpur's attractions include Mehrangarh Fort, Umaid Bhawan Palace, Jaswant Thada, Ghanta Ghar (Clock Tower) and Flying Fox (Mehrangarh Fort). Tourists can make excursions to Mandore, Kaylana Lake and Garden, Balsamand Lake, Santoshi Mata Temple, Mahamandir, Siddhnath Mahadev, Achalnath Mahadev, Udai Mandir, Mandaleshwar Mahadev Temple (Mandalnath), Ratanada Ganesh Temple, Sardar Samand Lake and Palace, Masooria Hills, Rai Ka Bagh Palace, Veer Durgadas Smarak (monument, park and museum), Bhim Bhirak Cave.
The beautiful historic buildings and scenic landscapes of the city were featured in major films including The Dark Knight Rises directed by Christopher Nolan, and The Fall directed by Tarsem Singh, Hum Saath Saath Hain, Veer, and Shuddh Desi Romance. More recently, there have been many high-profile celebrations in the city including many celebrity weddings. This has given an impetus to a nascent lavish wedding industry and increased tourism.
CUISINE
A number of Indian delicacies have originated in Jodhpur. To name a few, the Makhaniya Lassi, Mawa Ki Kachori, Pyaaj Ki Kachori, Hot & Spicy Mirchi Bada (A preparation made with potato, onion, chilli and gramflour), Dal Bati Churma (dal is lentils; bati is baked wheat ball; and churma is powdered sweetened cereal), Lasan Ki Chutney (hot fiery garlic chutney), Mirchi Ka Kutaa (hot recipe of crushed green chilies), Gatte Ki Sabzi (A delicacy made up of gramflour balls, curd and spices), Ker Sangri Sabzi (also known as Pachkutaa - the five ingredients of Pachkutaa are sangri, ker, kumatiya, dried goonda and dried red chillies), Raab (pearl millet flour and yoghurt curry), Lapsi (a special kind of dessert made with cracked wheat, Jaggery, coconut and ghee), Aate Ka Halwa (wheat flour dessert), Kachara Mircha Sabzi (made with chilli and Kachara, a special type of vegetable grown in desert area) and Kadhi Pakoda (recipe made with gramflour, curd and chilli) with Baajre Ka Sogra (a thick flat and round bread of pearl millet). Jodhpur is known for its sweets ranging from traditional "Makhanbada", "Mawa Ki Kachori", "Malpua", "Ghevar", "Motichur Ke Laddu", "Besan barfi", "Thorr" and "Gulab Jamun" to Bengali "Rasgulla" and "Ras Malai" prepared by a traditional house "Jodhpur Sweets".
EDUCATION AND RESEARCH
Jodhpur is fast becoming a major education hub for higher studies in India. Almost every major discipline has a dedicated institution in the city, with disciplines varying from Engineering, Medicine, Law, Design among others. With many renowned academicians, Jodhpur is also India's largest hub for preparation of the CA(Chartered Accountant) entrance examination held throughout India by ICAI (The Institute of Chartered Accountants of India).
TRANSPORTATION
The city has well established rail, road and air networks connecting it to other major cities of the country.
RAILWAYS
Jodhpur railway station is the divisional headquarters of the North Western Railways (NWR). It is well connected with railways to major Indian cities like Alwar, Delhi, Mumbai, Kolkata, Chennai, Bangalore, Trivandrum, Pune, Kota, Kanpur, Bareilly, Hyderabad, Ahmedabad, Indore, Bhopal, Dhanbad, Guwahati, Nagpur, Lucknow, Gwalior, Jaipur etc. To decongest the main Jodhpur station (JU), the suburban station Bhagat ki Kothi (BGKT) is being developed as the second main station for passenger trains. At present 106 trains serves to both the stations. Some of the important trains originating from Jodhpur railway station are- Ranthambore Express (Jodhpur to Indore), Mandore Express (Jodhpur to Delhi), Suryanagri Express (Jodhpur to Mumbai), Marudhar Express (Jodhpur to Lucknow), Howrah Superfast (From Jodhpur to Howrah) etc.
For further train running information, timings, halts etc. visit the official website of Indian Railways
Luxury train service- For experiencing the true magnificence and royal opulence of Rajasthan, luxury trains Palace on Wheels and Royal Rajasthan on Wheels are run jointly by RTDC and Indian railways. Jodhpur is one of the destinations of both of the trains. Recently a plan to start metro train service in jodhpur was proposed to decongest the city traffic.however the proposal is still pending with state government for its approval.
AIR
Jodhpur Airport is one of the prominent airports of Rajasthan. The airport is due for being transformed into an international airport. The work on which is going to start very soon. At present, there are daily flights from Delhi Mumbai and banglore to the city operated by Air India and Jet Airways.
ROAD
Jodhpur is connected by road to all major cities in Rajasthan and neighbouring states like Delhi, Ahmedabad, Surat, Ujjain, Agra etc. Apart from deluxe and express bus services to cities within the state, Rajasthan Roadways provides Volvo & Mercedes Benz bus service to Delhi, Ahmedabad, Jaipur, Udaipur and Jaisalmer (click here for time table and reservations). Recently, Bus Rapid Transit System (BRTS) is launched in the city with low floor and semi low floor buses plying on major routes. Jodhpur is connected to the National Highway network with three National Highways and to the Rajasthan State Highway network with ten state highways. National Highways passing through Jodhpur:
WIKIPEDIA
(further information is available by clicking on the link at the end of page!)
History of the City St. Pölten
In order to present concise history of the Lower Austrian capital is in the shop of the city museum a richly illustrated full version on CD-ROM.
Tip
On the occasion of the commemoration of the pogroms of November 1938, the Institute for Jewish History of Austria its virtual Memorbuch (Memory book) for the destroyed St. Pölten Jewish community since 10th November 2012 is putting online.
Prehistory
The time from which there is no written record is named after the main materials used for tools and weapons: Stone Age, Bronze Age, Iron Age. Using the latest technologies, archaeologists from archaeological finds and aerial photographs can trace a fairly detailed picture of life at that time. Especially for the time from the settling down of the People (New Stone Age), now practicing agriculture and animal husbandry, in the territory of St. Pölten lively settlement activity can be proved. In particular, cemeteries are important for the research, because the dead were laid in the grave everyday objects and jewelry, the forms of burial changing over time - which in turn gives the archeology valuable clues for the temporal determination. At the same time, prehistory of Sankt Pölten would not be half as good documented without the construction of the expressway S33 and other large buildings, where millions of cubic meters of earth were moved - under the watchful eyes of the Federal Monuments Office!
A final primeval chapter characterized the Celts, who settled about 450 BC our area and in addition to a new culture and religion also brought with them the potter's wheel. The kingdom of Noricum influenced till the penetration of the Romans the development in our area.
Roman period, migrations
The Romans conquered in 15 BC the Celtic Empire and established hereinafter the Roman province of Noricum. Borders were protected by military camp (forts), in the hinterland emerged civilian cities, almost all systematically laid out according to the same plan. The civil and commercial city Aelium Cetium, as St. Pölten was called (city law 121/122), consisted in the 4th Century already of heated stone houses, trade and craft originated thriving urban life, before the Romans in the first third of the 5th Century retreated to Italy.
The subsequent period went down as the Migration Period in official historiography, for which the settlement of the Sankt Pöltner downtown can not be proved. Cemeteries witness the residence of the Lombards in our area, later it was the Avars, extending their empire to the Enns.
The recent archaeological excavations on the Cathedral Square 2010/2011, in fact, the previous knowledge of St.Pölten colonization not have turned upside down but enriched by many details, whose full analysis and publication are expected in the near future.
Middle Ages
With the submission of the Avars by Charlemagne around 800 AD Christianity was gaining a foothold, the Bavarian Benedictine monastery of Tegernsee establishing a daughter house here - as founder are mentioned the brothers Adalbert and Ottokar - equipped with the relics of St. Hippolytus. The name St. Ypolit over the centuries should turn into Sankt Pölten. After the Hungarian wars and the resettlement of the monastery as Canons Regular of St. Augustine under the influence of Passau St. Pölten received mid-11th Century market rights.
In the second half of the 20th century historians stated that records in which the rights of citizens were held were to be qualified as Town Charters. Vienna is indeed already in 1137 as a city ("civitas") mentioned in a document, but the oldest Viennese city charter dates only from the year 1221, while the Bishop of Passau, Konrad, already in 1159 the St. Pöltnern secured:
A St. Pöltner citizen who has to answer to the court, has the right to make use of an "advocate".
He must not be forced to rid himself of the accusation by a judgment of God.
A St. Pöltner citizen may be convicted only by statements of fellow citizens, not by strangers.
From the 13th Century exercised a city judge appointed by the lord of the city the high and low jurisdiction as chairman of the council meetings and the Municipal Court, Inner and Outer Council supported him during the finding of justice. Venue for the public verdict was the in the 13th Century created new marketplace, the "Broad Market", now the town hall square. Originally square-shaped, it was only later to a rectangle reduced. Around it arose the market district, which together with the monastery district, the wood district and the Ledererviertel (quarter of the leather goods manufacturer) was protected by a double city wall.
The dependence of St. Pölten of the bishop of Passau is shown in the municipal coat of arms and the city seal. Based on the emblem of the heraldic animal of the Lord of the city, so the Bishop of Passau, it shows an upright standing wolf holding a crosier in its paw.
Modern Times
In the course of the armed conflict between the Emperor Frederick III . and King Matthias of Hungary pledged the Bishop of Passau the town on the Hungarian king. From 1485 stood Lower Austria as a whole under Hungarian rule. The most important document of this period is the awarding of the city coat of arms by King Matthias Corvinus in the year 1487. After the death of the opponents 1490 and 1493 could Frederick's son Maximilian reconquer Lower Austria. He considered St. Pölten as spoils of war and had no intention of returning it to the diocese of Passau. The city government has often been leased subsequently, for instance, to the family Wellenstein, and later to the families Trautson and Auersperg.
That St. Pölten now was a princely city, found its expression in the coat of arms letter of the King Ferdinand I. from 1538: From now on, the wolf had no crosier anymore, and the from the viewer's point of view left half showed the reverse Austrian shield, so silver-red-silver.
To the 16th Century also goes back the construction of St. Pöltner City Hall. The 1503 by judge and council acquired house was subsequently expanded, rebuilt, extended and provided with a tower.
A for the urban history research important picture, painted in 1623, has captured scenes of the peasant uprising of 1597, but also allows a view to the city and lets the viewer read some of the details of the then state of construction. The economic inconveniences of that time were only exacerbated by the Thirty Years War, at the end of which a fifth of the houses were uninhabited and the citizenry was impoverished.
Baroque
After the successful defense against the Turks in 1683, the economy started to recover and a significant building boom began. Lower Austria turned into the land of the baroque abbeys and monasteries, as it is familiar to us today.
In St. Pölten, the change of the cityscape is closely connected to the Baroque architect Jakob Prandtauer. In addition to the Baroquisation of the interior of the cathedral, a number of buildings in St. Pölten go to his account, so the reconstruction of the castle Ochsenburg, the erection of the Schwaighof and of the core building of the Institute of the Blessed Virgin Mary (Englische Fräuleins - English Maidens) - from 1706 the seat of the first school order of St.Pölten - as well as of several bourgeois houses.
Joseph Munggenast, nephew and co-worker of Prandtauer, completed the Baroquisation of the cathedral, he baroquised the facade of the town hall (1727) and numerous bourgeois houses and designed a bridge over the Traisen which existed until 1907. In the decoration of the church buildings were throughout Tyroleans collaborating, which Jakob Prandtauer had brought along from his homeland (Tyrol) to St. Pölten, for example, Paul Troger and Peter Widerin.
Maria Theresa and her son Joseph II: Their reforms in the city of the 18th Century also left a significant mark. School foundings as a result of compulsory education, the dissolution of the monasteries and hereinafter - from 1785 - the new role of St. Pölten as a bishop's seat are consequences of their policies.
1785 was also the year of a fundamental alteration of the old Council Constitution: The city judge was replaced by one magistrate consisting of five persons, at the head was a mayor. For the first mayor the painter Josef Hackl was chosen.
The 19th century
Despite the Napoleonic Wars - St. Pölten in 1805 and 1809 was occupied by the French - and despite the state bankruptcy of 1811, increased the number of businesses constantly, although the economic importance of the city for the time being did not go beyond the near vicinity.
Against the background of monitoring by the state secret police, which prevented any political commitment between the Congress of Vienna and the 1848 revolution, the citizens withdrew into private life. Sense of family, fostering of domestic music, prominent salon societies in which even a Franz Schubert socialized, or the construction of the city theater were visible signs of this attitude.
The economic upswing of the city did not begin until after the revolution of the year 1848. A prerequisite for this was the construction of the Empress Elisabeth Western Railway, moving Vienna, Linz, soon Salzburg, too, in a reachable distance. The city walls were pulled down, St. Pölten could unfold. The convenient traffic situation favored factory start-ups, and so arose a lace factory, a revolver factory, a soap factory or, for example, as a precursor of a future large-scale enterprise, the braid, ribbon and Strickgarnerzeugung (knitting yarn production) of Matthias Salcher in Harland.
In other areas, too, the Gründerzeit (years of rapid industrial expansion in Germany - and Austria) in Sankt Pölten was honouring its name: The city got schools, a hospital, gas lanterns, canalization, hot springs and summer bath.
The 20th century
At the beginning of the 20th Century the city experienced another burst of development, initiated by the construction of the power station in 1903, because electricity was the prerequisite for the settlement of large companies. In particular, the companies Voith and Glanzstoff and the main workshop of the Federal Railways attracted many workers. New Traisen bridge, tram, Mariazell Railway and other infrastructure buildings were erected; St. Pölten obtained a synagogue. The Art Nouveau made it repeatedly into the urban architecture - just think of the Olbrich House - and inspired also the painting, as exponents worth to be mentioned are Ernst Stöhr or Ferdinand Andri.
What the outbreak of the First World War in broad outlines meant for the monarchy, on a smaller scale also St. Pölten has felt. The city was heavily impacted by the deployment of army units, a POW camp, a military hospital and a sick bay. Industrial enterprises were partly converted into war production, partly closed. Unemployment, housing emergency and food shortages long after the war still were felt painfully.
The 1919 to mayor elected Social Democrat Hubert Schnofl after the war tried to raise the standard of living of the people by improving the social welfare and health care. The founding of a housing cooperative (Wohnungsgenossenschaft), the construction of the water line and the establishment of new factories were further attempts to stimulate the stiffening economy whose descent could not be stopped until 1932.
After the National Socialist regime had stirred false hopes and plunged the world into war, St. Pölten was no longer the city as it has been before. Not only the ten devastating bombings of the last year of the war had left its marks, also the restrictive persecution of Jews and political dissidents had torn holes in the structure of the population. Ten years of Russian occupation subsequently did the rest to traumatize the population, but at this time arose from the ruins a more modern St. Pölten, with the new Traisen bridge, district heating, schools.
This trend continued, an era of recovery and modernization made the economic miracle palpable. Already in 1972 was - even if largely as a result of incorporations - exceeded the 50.000-inhabitant-limit.
Elevation to capital status (capital of Lower Austria), 10 July 1986: No other event in this dimension could have become the booster detonation of an up to now ongoing development thrust. Since then in a big way new residential and commercial areas were opened up, built infrastructure constructions, schools and universities brought into being to enrich the educational landscape. East of the Old Town arose the governmental and cultural district, and the list of architects wears sonorous names such as Ernst Hoffmann (NÖ (Lower Austria) Landhaus; Klangturm), Klaus Kada (Festspielhaus), Hans Hollein (Shedhalle and Lower Austrian Provincial Museum), Karin Bily, Paul Katzberger and Michael Loudon ( NÖ State Library and NÖ State Archive).
European Diploma, European flag, badge of honor, Europe Price: Between 1996 and 2001, received St. Pölten numerous appreciations of its EU commitment - as a sort of recognition of the Council of Europe for the dissemination of the EU-idea through international town twinnings, a major Europe exhibition or, for example, the establishment and chair of the "Network of European medium-sized cities".
On the way into the 21st century
Just now happened and already history: What the St. Pöltnern as just experienced sticks in their minds, travelers and newcomers within a short time should be told. The theater and the hospital handing over to the province of Lower Austria, a new mayor always on the go, who was able to earn since 2004 already numerous laurels (Tags: polytechnic, downtown enhancement, building lease scheme, bus concept) - all the recent changes are just now condensed into spoken and written language in order to make, from now on, the history of the young provincial capital in the 3rd millennium nachlesbar (checkable).
www.st-poelten.gv.at/Content.Node/freizeit-kultur/kultur/...
Caen was a settlement already in Roman times, but prospered, when William the Conqueror (aka "William the Bastard") built a castle here.
When William married Matilda of Flanders (~ 1051) a papal ban was issued at the Council of Reims on the grounds of consanguinity. In 1059 Pope Nicholas awarded dispensation, after William and Matilda agreed to found two monasteries as penance.
William founded the Abbey of Saint-Etienne (aka "Abbaye aux Hommes"), Matilda founded with here husband´s support the Abbey Sainte-Trinité (aka "Abbaye aux Dames"). The erection of both abbeys started in Caen around 1060.
The community of nuns was suppressed by the French Revolution. In 1823 the local authorities transferred the ancient Hôtel-Dieu to the former cloister for use as a hospital, and the canonesses regular established themselves there. The canonesses continued to operate until 1908 when the facility was transferred into a nursing home.
The former abbey church Sainte-Trinité now serves the parish.
Here are three capitals from the nave of Sainte-Trinité.
Of course, there are not only beards and mustaches (see previous upload) on the nave´s capitals. There are many rams too. If the bearded faces can be interpreted as "trophies" (after the Battle of Hastings), the rams may be connected to the pagan celtic mythology, standing for the God Toutatis/Teutates.
The street market in Bury St Edmunds has a long history of a 1000 years back to before the days of William the Conqueror.
With around 80 stalls on a Wednesday and Saturday it is still one of the best . You can find a good range of fruit and vegetables and flower and plant stalls. Lots of clothing stalls and food and drink from all over the world. Children's rides , Hardware stalls and leather goods and the usual fast food stalls stretch over the Buttermarket and the Cornhill.
However 20/21 has been tough for the street traders coping with the Pandemic. The market has largely continued to run but is much smaller as only stall holders selling products deemed essential by the government are allowed.
My project which I started on my Instagram account www.instagram.com/paulclarkestreetphotography/
is an attempt to capture the atmosphere of the market , its stall holders and customers in a street photography stall
The street market in Bury St Edmunds has a long history of a 1000 years back to before the days of William the Conqueror.
With around 80 stalls on a Wednesday and Saturday it is still one of the best . You can find a good range of fruit and vegetables and flower and plant stalls. Lots of clothing stalls and food and drink from all over the world. Children's rides , Hardware stalls and leather goods and the usual fast food stalls stretch over the Buttermarket and the Cornhill.
However 20/21 has been tough for the street traders coping with the Pandemic. The market has largely continued to run but is much smaller as only stall holders selling products deemed essential by the government are allowed.
My project which I started on my Instagram account www.instagram.com/paulclarkestreetphotography/
is an attempt to capture the atmosphere of the market , its stall holders and customers in a street photography stall
From 1903 to 1957, Spinalonga was turned into a Leper Colony. Lepers on Crete – and later across the whole of Crete - were rounded up and sent to the Island.
When you disembark from the boat onto the island, the path from the jetty almost immediately reaches a opening in the old fortress wall, which leads into a long low tunnel, known as Dante’s Gate. The name comes from Dante’s Inferno, and his description of the gate to hell - inscribed with the words “Abandon hope, all ye who enter here”.
And so – as you disembark and almost immediately plunge into this small low stone tunnel, you sense the fear and trepidation of those arriving as lepers to be locked away on the island.
The island of Spinalonga is located at the eastern section of Crete, near the town of Elounda. The name of the island, Spinalonga, is Venetian, meaning "long thorn".
As a part of the their extensive web of fortifications against the Turkish danger, the Venetians constructed the fortress on Spinalonga in 1579 and provided it with no less than 35 canons. In 1584, realising that the coastal fortifications were easy to conquer by the enemies attacking from the vicinal hills, the Venetians decided to strengthen their defence by constructing new fortifications at the top of the hill.
The Venetian fire would thus have bigger throw, rendering Spinalonga an impregnable sea fortress, one of the most important in the Mediterranean basin.
Following the Turkish occupation of Crete in 1669, only the fortresses of Gramvousa, Souda and Spinalonga remained in Venetian hands; they would remain so for almost half a century. Many Christians found refuge in these fortresses to escape persecution. In 1715, during the Eighth Ottoman–Venetian War, the last remaining Venetian outposts on Crete, including Spinalonga, capitulated in exchange for safe departure of their garrisons.
In spite of all this wonderful history Spinalonga is not most famous for it's fortress and it has a much more gloomy claim to fame. From 1903 to 1957 the island was used as a leper colony. It is notable for being one of the last active leper colonies in Europe. This was a place where people with the disease leprosy were forced to live out their lives away from all human contact until the day they died. The last inhabitant, a priest, left the island in 1962 (this was to maintain the religious tradition of the Greek Orthodox church, in which a buried person has to be commemorated 40 days, 6 months, 1, 3 and 5 years after their death).
The island has an aura that is both macabre and poignant. It is now a ghost town, with many of the buildings falling into disrepair, ruins of old Venetian bastions, and the cemetery, final resting place of many sufferers of the disease.
Follow this link to view Spinalonga island in the Google Maps.
William Bagnall 0-6-0 saddle tank Conqueror (W/No.2893 of 1945) and a sister Bagnall ‘top and tail’ an exceptional load alongside the English Electric (formerly Dick Kerr & Co.) works in Strand Road on the Port of Preston system, possibly in the late 1950s.
© Gordon Edgar collection - photographer Peter Eckersley - all rights reserved. Please do not download, copy, or use this image without my explicit prior permission